Rycharde Rolle hermyte of Hampull in his contemplacyons of the drede and loue of god with other dyuerse tytles as it sheweth in his table. Contemplations of the dread and love of God. This text is an enriched version of the TCP digital transcription A10990 of text S100005 in the English Short Title Catalog (STC 21259). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 115 KB of XML-encoded text transcribed from 40 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A10990 STC 21259 ESTC S100005 99835862 99835862 89 2240933047

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Early English books online. (EEBO-TCP ; phase 1, no. A10990) Transcribed from: (Early English Books Online ; image set 89) Images scanned from microfilm: (Early English books, 1475-1640 ; 1288:01) Rycharde Rolle hermyte of Hampull in his contemplacyons of the drede and loue of god with other dyuerse tytles as it sheweth in his table. Contemplations of the dread and love of God. Rolle, Richard, of Hampole, 1290?-1349, attributed name. [72] p. : ill. In fletestrete in ye sygne of the sonne by wynkyn de worde, [Enprynted at London : Anno d[omi]ni MCCCCC.vi [1506]] Not in fact by Richard Rolle. Imprint from colophon. Reproduction of the original in the British Library. eng Asceticism -- History -- Middle Ages, 600-1500 -- Early works to 1800. Meditations -- Early works to 1800. eebo Rycharde Rolle hermyte of Hampull in his contemplacyons of the drede and loue of god with other dyuerse tytles as it sheweth in his table. [no entry] 1506 80 22750 4 0 0 0 8 0 36.92 D The rate of 36.92 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-07 Assigned for keying and markup 2002-09 Keyed and coded from ProQuest page images 2002-10 Sampled and proofread 2002-10 Text and markup reviewed and edited 2002-12 Batch review (QC) and XML conversion

Rycharde Rolle hermyte of Hampull in his contemplacyons of the drede and loue of god with other dyuerse tytles as it sheweth in his table .

Opus Ricardi Rolle heremyte de Hampull qui obiit Anno christi . M.CCC.xlix .

THis shorte epystle that foloweth is dyuyded in sondry maters / & eche mater by hymselfe in sondry tytles as this kalender sheweth . And that thou mayst sone fynde what mater the pleaseth / these tytles ben here in the Epystle marked with dyuerse lettres in maner of a table

A How eche man sholde desyre to loue god . B How men somtyme loued god / & how holy men somtyme were vysyted with swetnesse in the loue of almyghty god . C What is drede & how a man shold drede god D What is charyte & how & why thou shalt loue thy go Of foure degrees of loue / & in the fyrste ben fyue poyntes . Ordeyned loue . E The fyrst is that thou shalt loue thy flesshe onely that it be susteyned . F The .ii. is thou shalt loue the worlde to no superfluyte . G The .iii. is thou shalt loue thy neyghbour for god . H The fourth is thou shalt loue thy frende for his good lyuynge . I The fyfth is thou shalt loue thyn enemye for the more drede . In the seconde degre of loue ben thre poyntes . Clene loue K The fyrst poynt is thou shalt loue no vyce with vertue . L The seconde is thou shalt hate all euyll customes . M The thyrde is thou shalt not sette lyght by synne be it neuer so lytell . In the thyrde degree of loue be fyue poyntes Stedfast loue . N The fyrst is thou shalt loue god with all thy desyre . O The seconde is thou shalt in the begynnynge of thy werkes thynke on the worshyp & drede of god . P The thyrde is thou shalt do no synne vpon trust of other good dedes . Q The fourth is thou shalt rule the discretly that thou fayle not for none feruent wyll . R The fyfth is thou shalt not leue thy good lyuynge for feynte herte ne for temptacyon . In the fourth degre of loue ben .viii. poyntes . Parfyte loue . S How by encreace of vertues thou mayst come to perfeccyon . T How good wyll is & may be in dyuerse maners U What parfyte is in prayer and in what maner thou shalt praye . X How thou mayst beware & knowe of temptacyons wakynge or slepynge / & howe thou shalt with stande theym . Y How thou shalt be pacyent & what tyme pacyence is moost nedefull . Z How perseueraunce is nedefull & how thou mayst be perseueraunt . AB By what prayer or thought thou mayst be styred to deuocyon . Explicit tabula .

IN the begynnynge and endynge of all good werkes worshyp & thankynge be to almyghty god / maker & byer of all mankynde / begynner and ender of all goodnes / without whose gyfte & helpe no maner vertue is ne may be / whether it be in thought / wyll / or dede / than what euer we synfull creatures thynke or do speke or wryte / that may tourne in to proufyte of mannes soule / to god onely be the worshyp that sente al grace / to vs no praysynge / for of vs without hym cometh no thynge but fylthe & synne . Now than good god of his endeles myght & plenteuous goodnes graunte me grace to thynke somwhat of his dere loue & how he sholde be loued / of that same loue some wordes to wryte whiche may to hym be worshyp / to the wryter mede / and proufytable to the reder . Amen .

A How eche man sholde desyre to loue god .

AMonge all creatures that euer god of his endeles myght made / was there none that he so loued as he dyd mankynde / whom he made euerlastynge blysse in stede of aungels / whiche dyd fal from blysse downe in to helle . But that good god loued so man / that for as moche as man had forfeyted that blysse thorugh synne of Adam / he of his plenteuous charyte became man / to bye body and soule that was lost . In what maner he bought vs / euery crysten man knoweth or sholde knowe / that no lasse pryce / but suffred his owne precyous body to be all to rente with bytter paynes of scorgynge . He suffred also a garlonde of sharpe thornes pressyd to his heed / whiched percyd so the veynes that the blood ran doune in to his eyen / nose mouth & eeres . Afterwarde vpon the crosse his bones were drawe out of Ioynte / the veynes & the senewes were borsten for strayte drawynge / to the crosse he was nayled honde & foot / and so fayled the blood of kynd with bytter paynes of deth . He betoke his spyryte to the fader of heuen / and than suffred at the last his gloryous herte to be thorugh percyd with a shapre spere for to gyue his herte blood to bye man body and soule into Ioye without ende . Yf god of his grete goodnes loued thus man gyuynge hym ouer this wytte and reason and all other thynge that hym nedeth / kyndely a man sholde nyght and daye with all his wyttes loue hym and feruentely desyre to conne loue suche a good god that all thynge made all thynge gyueth and susteyneth . Of this desyre there ben many men and women whiche haue full grete lykynge to speke of the loue of god / and all daye askynge how they sholde loue god & in what maner they sholde loue to his pleasaunce for his endeles goodnes . To suche men & women of that good wyll and that holy desyre I wyll shewe fyrste of holy men before this tyme how feruent some were in the loue of god . Also in how hyghe a degree of loue some were vysyted in the swetenes of cryst But it may be so that it is full harde for the more partye of men & women to come to so hyghe a degree of loue / therfore after the shewynge of suche hyghe degrees of loue somwhat I wyll wryte to other of symple knowynge how they sholde loue god / as that gracyous god wyll gyue me grace .

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

I Fynde & rede of oure holy faders in olde tyme that for the loue of god they forsoke the worlde and all worldely thynges and lyued in wyldernes by grasse & by rotes / suche men were feruent in the loue of god . But I trowe there ben but fewe or elles none that folowen them now / for we fynde not by goddes lawe or heste that we sholde loue so . For all be it they were kepte & susteyned so it was moost by the myght and grace of god / as no goodnes may be without him yet I trowe they lyued so moche by the strength of kynde that was in man tho dayes . I wyll not counseyll the to lyue as they dyde / for thou mayst by other maner lyuynge come to the loue of god / as thou shalt se afterwarde . I fynde also furthermore of other ful holy men of ryght late tyme whiche lyueden a ful holy lyfe and toke theyr lyuelode as feblenesse of man asketh now in our dayes . Some of these men as I haue herde and redde were vysyted by the grace of god with a passynge swetenes of the loue of cryste / whiche swetenes for an example they shewed afterwarde by theyr wrytynge to other men folowynge / yf ony wolde trauayle to haue that hyghe desyre or degree of loue . This loue whiche they haue wryten to other is departed in thre degrees of loue / whiche thre degrees they hadden one after an other standynge stablysshed in theyr desyre / and suffrynge pacyently for the loue of god many trybulacyons & temptacyons tyll they come by holy contemplacyon to the hyghest degre of loue of the thre . By this I suppose he that hath grace to come to the fyrst may by goddes helpe come to the seconde / & so with a feruent desyre & good perseueraunce he may come to the thyrde . Shortely I wyll shewe here these degrees of loue / for by cause all men and women that sholde rede this haue not knowynge of theym / ne neuer herde speke of suche degrees of loue before tyme . Degrees of hyghe loue . .i. The fyrste loue is so feruent that no thynge whiche is contrary to goddes wyll may ouercome that loue / welth ne wo helthe ne sykenes . Also he that hath this loue wyl not make god ones angry for all the worlde withoute ende / but rather suffre all the payne that myght come to ony creature than ones wylfully dysplease his god in thought or dede . .ii. The seconde loue is more feruent for that is so stronge / that what man loueth in that degre all his thought herte & myght is so entyerly so besely & so perfyghtly stablysshed in Ihesu cryste that his thought cometh neuer from hym but whan he slepeth . .iii. The thyrde degre of loue is hyghest and moost wonderfull / for what man cometh to that loue / all comforte and all solace is closed oute of his herte / but onely the Ioye of Ihesu cryste / Other Ioye may his herte not receyue for swetnesse that he hath of the Ioye euermore lastynge . This loue is so brennynge & so gladynge that who so hath that loue may as well fele the fyer of brennynge loue in his soule / as an other man may fele his fynger brenne in erthely fyre . This loue may well be called a brennynge loue . And yf men had suche swetnesse in the loue of god of so late tyme I suppose wel that the same we may haue now by the gyfte of god yf we were as feruent in loue as they were . But these degrees of loue ben set vpon so hyghe loue to god / that what man sholde haue the fyrst of these thre / behoued that he were a sad contemplatyf man or woman . And by cause mankynde is now & euermore the lenger the febler or perauenture more vnstable / therfore vnethes sholde we fynde now a sad contemplatyfe man or woman . Men of relygyon haue taken dyuerse habytes of contemplatyf lyfe . Men & women also that ben enclosed as it semeth lyuen a contemplatyfe lyfe / & so with goddes grace they do so for the more partye . But for to speke of hyghe contemplatyfe lyfe as holy men lyued before this tyme it semeth there ben ryght fewe . Therfore I trowe that I may sykerly say that fewe there ben now that wyl or may trauayle now to haue suche hyghe degrees of loue as I haue reherced before . Neuertheles what so euer thou be that redest or herest this / be neuer to slower to trauayll . For yf thy desyre be sette feruently & louyngly holdynge the vnworthy to haue so hyghe a ghoostly gyfte before an other man / & puttest thy desyre to goddes dysposycyon trustyngly he wyll dyspose that is best for the / whether thou haste thy desyre or haue it not . But it is fyrst nedefull to the that thou haue other thre degrees of loue that the same holy men wrote in theyr treatyse / whiche be not of so hyghe a degree as tho that be reherced before . .i. The fyrst degree of these is / whan a man or a woman holdeth the commaundementes of god & kepeth hym selfe out of dedely synne / & is stable in the fayth of holy chyrche . Also whan a man wolde not for none erthely thynge dysplease god / but truly standeth in his degree whether he be religyous or seculer . In this maner euery man behoueth to loue his god that wyll be saued / therfore I counseyll the to haue & kepe this loue or thou clymbe to ony hyer degree . .ii. The seconde degree is whan a man forsaketh all the worlde for the loue of god / that is for to saye his fader his moder & all his kynred & foloweth cryst impouerte . Also standeth nyght & daye / how clene he may be in herte howe chaste in body / how meke & buxom / howe clene in all vertues / & hate all vyces / so o that all his lyfe be ghoostly & none thynge flesshely . iii. The thyrde degree is hyghest / for that is a ful contemplatyfe lyfe as whan a man or a woman loueth for to be alone from all maner noyse . And whan that he is saddely sette in this lyfe and in this loue with his ghoostly eyen than may he se in to the blysse of heuen . And than his eyen be soo enlumyned and so clere lyghted with grace of ghoostly loue and also thrugh kyndeled with the gracyous fyre of crystes loue that he shall haue a maner of brennynge loue in his herte euermore lastynge and his thought euermore vpwarde to god . Thus as I haue reherced god hath vysyted his seruauntes gyuynge theym a specyall sauour lo toue hym by theyr holy lyuynge . Many other men and women there be whiche please god full well standynge truely in theyr degree as men & women of the worlde / both lordes & ladyes & other husbonde men women & wyues . For al be it they may not come to suche hye contemplatyfe lyfe it suffyseth them to haue the fyrst degree of these thre whiche I reherced last / for that euery man is bounde to kepe . Yf thou desyre to haue an hygher degre of loue in to the worshyp of god / trauayle as other men dyde & aske helpe and grace with good perseueraunce yf it please god to performe thy wyll & brynge the to thy purpose . But for as moche as there be many that haue not a sadde grounde ne but lytell felynge how they sholde loue and drede god / whiche is spedefull & nedefull for all men to knowe . Therfore to suche as be not knowynge I wyll shewe fyrste in what maner they sholde loue & drede god / that they may be the more stable in the loue of god . After that I shall shewe by the grace of god foure degrees of loue / whiche euery crysten man relygyous & seculer sholde holde and kepe & may performe for the more partye yf his wyll be feruently set to the loue of god . Now than as I sayd I shall in the begynnynge with the helpe of god wryte & shewe somwhat of the drede of god / that shal be to his worshyp & proufyte to the reder .

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

I Rede that the drede of god is begynnynge of wysedom . Drede as clerkes haue wryten before this tyme is in many maners . But I suppose thre kyndes of drede been moost nedefull for to knowe . The fyrst is drede of man or drede of the worlde . The seconde is called drede of seruage . The thyrde is called a chasted drede or a frendely drede . .i. The fyrst whiche is drede of man or of the worlde is / whan a man or woman dredeth more the punysshynge of the worlde as betynge the body or prysonynge than the punysshynge of the soule . Also whan a man dredeth more to lese his temporall goodes in this passynge worlde than to lese the blysse without ende / this drede is counted for nought / for god almyghty forbad this drede whan he sayd thus . Dredeth hym not that may slee the body / but rather drede hym that may sende the body & soule in to euerlastynge fyre . .ii. And the seconde drede whiche is the drede of seruage / is whan a man withdraweth hym or absteyneth him fro synne / more for drede of the payne of helle than for loue that he sholde haue to god . Euery suche man what goodnes he doth it is not for drede to lese euerlastynge blysse whiche he desyred not / but for drede onely of suffrynge of grete paynes whiche he dreded sore this drede suffyseth not as thou shalt see afterwarde / but yet it may be good & proufytable . .iii. The thyrde drede whiche is called a chaste or a frendely drede is / whan a man dredeth the longe abydynge here for grete desyre that he hath to be with god . Also whan he dredeth that god wyll go fro hym / as peraduenture he withdraweth his grace fro hym . Also whan he dredeth to dysplease god for the grete loue & desyre that he hath for to please god / suche drede cometh of loue & that pleaseth moche god . Take than hede how here be reherced thre maner degrees of drede / fle the fyrst for it is not proufytable . The seconde may be proufytable / for some men there be whiche drede god by cause they sholde not be sente into hell to brenne there with the deuyls in euerlastynge fyre . This drede may be good for by this waye they may come in to the loue of our lorde god as by this waye that I shall shewe . All be it that thou drede our lorde god onely for payne yet louest thou not god whome thou dredest / thou desyrest not yet goodnes of vertues / but thou withstandest that wyckednes of vyces / whan thou withstandest the wyckednes thou begynnest to desyre goodnes . Whan thou desyrest goodenes & vertues / than cometh in to the the thyrde maner of drede / whiche is called as I sayd a chast or a frendely drede . For than thou dredest to lese the goodnes & grace that god hath put in the / thou dredest than also to lese the blysse that is ordeyned for the / & so by this thou shalt drede god that he forsake not the / whan thou dredest god in this maner thenne hast thou hym sykerly with the / & so for his loue thou shalt desyre to be with hym . Thus mayst thou well knowe how drede of god may brynge the in to the loue of god / yf thou loue god than thou hast wysedom / so thus the drede of god is the begynnynge of wysedom . Take hede than and drede god in the maner as I haue reherced / for yf thou drede wel god thou shalt not be slowe in his seruyce . He that dredeth well god leueth no goodnes vndo whiche he may do to the pleasure of god . Yf thou drede god thou wilt kepe his commaundementes / and the drede that thou hast to god shall brynge the in to euerlastynge sykernes where thou shalt neuer drede . Of the drede of god wexeth a grete deuocyon and a maner sorowe with full contrycyon for synnes / thrugh that deuocyon and contrycon thou forsakest thy synnes / and perauenture somwhat of thy worldely goodes . By that forsakynge thou lowest the to thy god & comest in to mekenes / thorugh mekenes thy flesshely lustes ben destroyed / by the destruccyon all vyces be put out & vanysshed awaye / by puttynge out of vyces than vertues begyn to wexe and sprynge . Of the shynynge of vertues the clennes of the herte is purchased . By clennesse of thy herte thou shalte come to full possessyon of the holy loue of Cryst . By these wordes thou mayst knowe howe thou shalte drede for loue / & how thou mayst come to loue thrugh drede of god . But the more loue encreaceth in the / the more drede gooth from the / so that yf thou haue grace to come to a feruent loue thou shalt but lytell thynke on drede for the swetnesse that thou shalt haue in the loue of god . but yet be thou neuer so parfyte it is nedefull that thou drede discretely as longe as thou art in this worlde / for as moche as I sayd thou mayst come to loue yf thou drede god / see now furthermore what is charyte & loue to god . How & in what maner thou shalt loue hym / why thou shalt loue hym . How thou shalt knowe whan god of his mercy graunteth the that grace to conne loue hym .

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

CHaryte as I rede is a loue that we sholde haue to god / for as moche as he is almyghty god . also charyte is a loue wherby we sholde loue our neyghbour as ourselfe for god . And these be two pryncypall commaundementes of god . The fyrst longeth to the loue of god / whiche is the gretest commaundement of the lawe of god . The seconde longeth to the loue of thy neyghbour and this is lyke to the fyrst / & thus thou hast what is charyte and loue . See now how thou shalt loue god / thou shalt loue god with all thy herte / all thy soule / & with all vertue as thus . Whan thou puttest away from the or withstandest with all thy power all thynge that is pleasynge or lykynge to thy flesshe for the loue of the blessyd flesshe of cryste / than thou louest hym with al thy herte & al thy soule . Of this mater thou shalt her more afterwarde / but se now ferthermore how thou shalt loue him . The causes why thou shalt loue god ben without nombre hauynge rewarde to his benefaytes / but two causes we haue pryncypally aboue other One is for he loueth vs fyrst with all his herte and al his soule swetely & strongely . Swetely whan he toke flesshe & blood & became man for oure loue . Strongly whan he suffred deth for loue of man . The seconde cause is / for ther is no thynge that may be loued more ryghtfully ne more proufytable . More ryghtfull is there none than the loue of hym that made man and deyed for man . More proufytable thynge is there none that may be loued than almyghty god / for yf we loue hym as we be bounde / he wyll gyue vs Ioye and blysse without ende / where no thynge lacketh but all thynge is plenteuous and euerlastynge . Se now how thou shalt knowe whan god putteth grace in the for to knowe loue . Whan the trauayle whiche thou hast for the loue of god is lyght & lykynge to the / than thou begynnest to haue sauour in the loue of god . For ther is no maner trauayle greuous ne trauaylous to hym the loueth god feruently & trauayleth wylfully for the loue of god . Also stedfast loue feleth no bytternesse / but all swetenesse / for ryght as bytternesse is syster to the vyce of hatred / right so swetnesse is syster to the vertue of loue so that in loue is all swetnesse . Also the trauayle of louers may be in no maner trauaylous negreuous . For ryght as hawkers & hunters whateuer trauayle they haue it greueth them not for the loue & lykynge that they haue in theyr game / ryghth so what thynge it be that a man loueth & taketh vpon hym a trauayle for that thynge that he loueth or elles it is no trauayle / and yf it be trauaylous it lyketh hym to haue trauayle for that thynge whiche he loueth . Take than good hede of these wordes / for yf thou loue god thou wylt gladly trauayle & suffre for the loue of god / yf thy trauayle semeth than lyght to the / or ellys yf thou louest or desyrest gladly to haue trauayle for the loue of god thou mayst wel knowe that god of his grace hath put in the a begynnynge to come to loue . Whan thou hast suche a gracyous begynnynge withdrawe not the loue from hym for no maner dysease that may fall to the. For many men & women there be that whyle they be in prosperyte / that is to say / whyle they be in welth & in rest gladly they wyll shewe loue to god suche as they can . But yf god sendeth hym ony dysease or ony maner of chastysynge anone her loue swageth & that is no sadde loue . For who so loueth trustyngly & sadly he loueth as well in his aduersyte as in prosperyte / for what god sendeth to vs it is for our proufyte / therfore be it helth be it wo that he sendeth we sholde hertely thanke hym & not withdrawe our loue from hym for no nede that he hath to our loue / but for grete profyte that we sholde haue to loue hym / & for his grete goodnes that he wyll chastyse vs here all for our better . Thus than haue I shewed in fewe wordes what is charyte & loue to thy god / howe thou shalt loue hym / why thou shalt loue hym / and how thou shalt knowe whan thou hast grace to conne loue hym . Lerne than thus to loue & se now ferther more what proufyte and grace cometh of loue . In the loue of god ben fyue gracyous thynges Fyre / lyght / hony / wyne / & sonne .

1. The fyrst is fyre clensynge the soule of all maner vyces thrugh holy medytacyons . .ii. The seconde is lyght shynynge in the soule with clerenes of vertues thorugh holy prayers . .iii. The thyrde is hony makynge swete the soule whan he hath in mynde the benefaytes & the grete gyftes of god almyghty / & yeldynge to hym thankynges . .iiii. The fourth is wyne fulfyllynge the soule with a grete gladnes thorough a swete contemplacyon . .v. The fyfth is a sonne makynge the soule clere with a shynynge lyght in myrthe withouten ende & gladynge the soule with an easy herte in Ioye & blysse euermore lastynge . Thus thou mayst see what proufyte he shall haue that can well loue . God than of his grete grace graunte vs him so to loue as it is moost to hym pleasynge . Amen . Now ferthermore I wyll shewe to the as I sayd before / foure degrees of loue whiche thou mayst kepe & easely come to one after an other yf thou haue good wyll .

HOure degrees of loue there be / the fyrst is called an ordeyned loue or els ordynat loue / that is to saye a loue ordeyned to be knowen and kept of all maner men & women of euery degree in the worlde . To this degree of loue longen .v. poyntes to be kepte . The fyrst is thou shalt loue thy flesshe onely that it be susteyned . The .ii. is that thou loue the worlde to no superfluyte . The .iii. is that thou loue thy neyghbour for god . The .iiii. is that thou loue thy frende for his good lyuynge . The .v. is to loue thyn enemye for the more mede of god .

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

THe fyrste poynte is as I sayd thou shalt loue thy flesshe onely that it be susteyned as thus . Thou shalt take mete & drynke clothynge and al other thynge that is nedefull to thy body / in resonable maner to kepe thy body in his estate in comforte of thy soule to trauayle & contynue in the seruyce of god / & not for to nourysshe thy flesshe in lust & lykynge with dyuerse delycate metes & drynkes / for ther of cometh foule stynkynge synne & many bodyly sykenes / namely whan ther is to moche excesse . This wytnesseth an holy clerke & sayth / they that delyted them in lustes of the flesshe they haue ful often many dyseases in theyr flesshe . Also as I rede a soule that is wonte to delytes of the flesshe gadreth togyder many fylthes and wyckednes . Thou mayst also do no exces / for yf thou vse the to excesse / thou fallest in to the vyce of glotonye / whiche thou knowest well is dedely synne . Of the synne I rede thus / where the vyce of glotony reygneth in ony man he leseth the ghoostly strength yf he had ony before . And but yf the wombe of glotonye be swaged all his vtues ben cast downe / therfore loue thy flesshe to sustentacyon & not to delytes & to excesse / for here thou mayst well knowe & se that it is good & nedefull to flee delycacyes . But thou shalt vnderstande here that I counseylle the not to forbere ony mete or drynke in specyall / for the vyce of delycacye is not in the mete / but in the lust that thou hast in mete / therfore sayth an holy clerke . Often we take deynte metes without blame / & somtyme other metes and comyn to euery man not without gylte of conscyence . So thus it semeth wel whan we take ony mete for delyte more than for sustenaunce we offende god / therfore flee delytes & lustes of mete & drynke and loue thy flesshe onely that it be susteyned / & than thou hast the fyrst poynte of this degree of loue .

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

THe seconde poynte is thou shalt loue the worlde to no superfluyte . As thus yf thou loue god thou shalt not desyre ne loue vanytees of the worlde / ne worldely goodes more than the nedeth . Yf god hath ordeyned the to an hyghe degree in the worlde / as for to be a lorde or a lady / or for to haue ony soueraynte ghoostly or worldely / by reason reuerence must be done to the more than to an other man or woman . For after that the fyrst man Adam was inobedyent to goddes commaundement it was ordeyned by almyghty god that man sholde be subgect to man . Also for as moche as the people must haue gouernaunce / therfore it is reason to do reuerence to them that haue power & gouernaunce aboue other . But all be it that thou be grete & worldely worshyp must be do to the / loue it not ne desyre it not but mekely yelde all that worshyp to god whiche myght haue made the a subget there he hath ordeyned the a lorde or a souerayne / & thrugh that lownes thou shalt haue some grace to withstande the desyre of worldely vanytees . I saye ferthermore / yf thou loue the world to none superfluyte / thou shalt not desyre ne loue worldely good more than the nedeth . As thus thou knowest well ynough in thy begynnynge whether thou art lord or subgect / poore or ryche / holde the apayde with thy degree so that thou haue thy sustenaunce / & desyre to be no greter / but onely as goddes wyll is & as he wyll dyspose for the. Yf thou holde the not payde with that that god hath sente to the and to thyn a resonable lyuelode / but euer desyrest for to be greter and greter in the worlde than thou louest the worlde to superfluyte for thou desyrest more than thou nedest & soo by that foule desyre thou fallest in to the vyce of couetyse whiche is repreued by goddes lawe as a foule dedely synne . This synne is full peryllous / for I rede where that the synne of couetyse is in a man that man is made subgect to all other vyces . I fynde also that couetyse and pryde be as it were one vyce or one wyckednes / in so moche that yet where pryde reygneth there is couetyse / & where couetyse reygneth there is pryde / this vyce is so wycked & so greuous & as longe as it reygneth in ony man he shal haue no grace for to drawe to god warde . This wytnesseth well a full holy clerke saynt Gregorye & sayth thus in an Omelye . That in none other wyse we may ne can neuer come ne drawe to the begynner & maker of all goodnes / but that we caste awaye frome vs the synne of couetyse whiche is rote of all euylles . Than it semeth well yf thou wylt come to the loue of god thou must flee the synne fo couetyse Thre thynges there be in the worlde as I rede whiche men desyre aboue all other worldely thynges The fyrst is rychesse . The seconde is lustes . And the thyrde is worshyp . Of rychesse cometh wycked dedes . Of lustes cometh foule dedes . And of worshyp cometh vanytees . Ryches engendreth couetyse . lustes noryssheth glotonye & lecherye / & worshyp noryssheth boost & pryde . Thus thou mayst knowe what peryll it is to loue the worlde more than nede is / & than thou shalt kepe the seconde poynte of this degree .

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

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

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

THe fourth poynte is / thou shalt loue thy frende for his good lyuynge . Yf thou haue a frende that is of good lyuynge / thou shalt loue him in double maner / for he is thy frende and for the goodnes that is in hym / yf he be not good of lyfe but vycyous thou mayst loue him but not his vyces . For as I rede parfyte frendshyp is whan thou louest not in thy frende that sholde not be loued / and whan thou louest in hym or desyrest to him goodnes whiche is to be loued . As thus though it be so that thy frende lyueth so folysshly thou shalt not loue hym foly lyuynge but that he may by goddes grace amende hym and be parfyte in lyuynge For what man it be that loueth hymselfe in folye he shal not prouffyte in wysedom . Also the same clerke sayth in an other place loueth not the vyces of your frendes yf ye loue your frendes . Loue than thy frende for his good lyuynge / & than thou shalt kepe the fourth poynte of this degree of loue .

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

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

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

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

THe fyrst poynte is / thou shalt loue no vyce with vertue . As thus what euer thou be in mannes syght / beware that thou be not vycyous Inwarde in thy soule vnder colour of vertues whiche that she west openly . Our ghoostly ennemye that fende hath many subtyltees to dysceyue mankynde . But amonge all this it is a grete dysceyte / whan that he maketh a vyce lyke to vertue & vertue lyke to vyce . This thou mayst see by ensample . For all be it that mercy is a grete vertue where that it is kepte & in the worshyp & in the name of god yet it is vycyous where it is do in worshyp of man & not of god . Also where vertue of ryghtwysnes is tourned in to vyces / whan it is do for worldely couetyse or els for anger or inpacyence . The vyce also of pryde is hyd somtyme vnder mekenesse . As whan a man loweth & meketh hymself in speche and in berynge to be holde meke & lowely . Pacyence also semeth in many a man whan there is none . As whan a man wolde take vengeaunce yf he myght for the wronge that is do to hym / but for he may not / or els he hath no tyme to wreke hym on his enemye / for that cause he suffreth & not for the loue of god By these ensamples & many other thou mayst well knowe that vyces somtyme be lyke to vertues . To this accordeth saynt Iherom & sayth thus . A grete & an hyghe connynge it is to knowe vyces & vertues for all be it that vyces & vertues be contraryous / yet they be so lyke that vnnethe the vertue may be knowe from the vyce / ne the vyce fro the vertue Beware therfore & loue so sadly vertues without ony faynynge that thou hate all maner vyces / and so thou mayst kepe the fyrst poynte of this degree of loue .

L The seconde is thou shalt hate all euyll customes .

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

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

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

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

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

THe fyrste poynt is thou shalt loue god with all thy desyre / thou mayst not loue stedfastly but thou loue with all thy desyre . An holy desyre it is to desyre the presence of almyghty god for the grete loue that thou haste to god . Suche an holy desyre is soo acceptable to god as I rede / that what man hathe a grete desyre all be it he speke not with the tonge / he cryeth full loude with the tonge of his herte . And that not desyreth how euer he loueth to our syght outwarde / or speketh to our herynge he loueth not in his hert & as a dombe man he is to fore god whiche may not be herde . Of suche holy desyre I rede also the lenger that loue lacketh whiche is so sore desyred the more feruent is his desyre whiche abydeth & that desyre begynneth to brenne thorugh strength of that desyrynge loue / in so moche that though the body or the flesshe fayle that desyre is nourysshed & encreaced . To this accordeth saynt Gregorye & sayth / holy desyres wexen & encreasen in taryenge & abydynge / for where desyres fayle in abydynge there is no sad desyre . Thus than loue god stedfastly with all thy desyre / & so thou shalt kepe the fyrste poynte of this degree of loue .

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

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

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

THe thyrde poynt is thou shalt do no synne vpon trust of other good dedes . What man that synneth wylfully he neyther loueth ne dredeth god . Yf thou synne vpon trust of ony goodnes wylfully thou synnest so in that thou louest not stedfastly . To this purpose I rede also that he is full vnkynde that is full of vertues & dredeth not god . Also a grete folye & a grete pryde it is for to synne vpon trust of ony good dedes . For be thou neuer so full of vertues or goodnes / vnkyndnes to thy god may destroye all tho vertues More vnkyndenes mayst thou not shewe than dysplease god wylfully / whiche is begynner and gyuer of all goodnes / beware therfore & flee suche vnkyndnes / & do no synne vpon trust of other good dedes . Of suche vnkyndenesse also it is nedefull for to beware / for the more acceptable thou art to god thorugh thy good lyuynge / the more culpable shalt thou be yf that thou fall agayne in to synne and in to euyll lyuynge . And of this thou hast ensample of Adam . For as moche as he was fulfylled fyrst with goodnes / therfore his trespas was moche the more whan that he fell in to synne . Also I rede that it is but a sclyder hope where a man synneth vpon trust for to be saued / for he that so doth he neyther loueth ne dredeth god . And but yf that we loue and drede god to our connynge or knowynge we may not be saued / therfore it is more spedefull for to drede well than to trust amys . Also it is more prouffytable a man to holde hymselfe lowe & feble than to desyre to be holden stronge / and for feblenes to fal and be lost . Take hede than what goodnes that god putteth in the and thanke hym mekely & praye hym of contynuaunce / & doo no synne vp trust of other good dedes . And thus thou shalt kepe the thyrde poynte of this degree of loue .

Q The fourth is thou shalt rule the dyscretly that thou fayle not for none feruent wyll .

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

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

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

In the fourth degree of loue ben .viii. poyntes . Parfyte loue .
S How by encreace of vertues thou mayste come to parfeccyon .

THe fourth degree of loue is called a parfyte loue . An other loue there is all be it I make noo mencyon but of foure / whiche is called moost parfyte loue . Of that loue speketh saynt Austyn & sayth . Charyte is parfyte in some men & inparfyte in some men . But the charyte that is moost parfyte may not be had here whyle we lyue in this worlde . Of the same moost parfyte loue speketh the same clerke thus . In the fulfyllynge of the countre of charyte / that is to saye / in fulfyllynge of heuen where that all is loue and charyte . This commaundement of god shall be fulfylled where he sayth / thou shalt loue thy lorde god with al thy herte / with all thy mynde / and with all thy soule . For whyle ony flesshely desyre is in man god may not be loued with all the herte and fnll mynde . And by this thou mayst knowe that there is a passynge loue whiche may not be fulfylled in this worlde / and that may well be called moost parfyte loue . But here perauenture some man wyll aske / why it is commaundeth / but it myght be performed in this worlde . To that the same clerke answereth and sayth / that it is skylfull that suche a perfeccyon sholde be commaunded / and this he sheweth by ensample in this wyse . Ryght as no man may renne euen and sykerly but he knowe whether he shall renne . In the same maner noo man sholde knowe his moost parfyte loue / but it hadde be shewed in the commaundementes of god . Yf noo man hadde knowen it no man wolde haue laboured hym to come therto . Now sythen it is so we knowe it well that it is moost parfyte loue we must nedeful loue it and sette vs in a redy waye whyle we be here that wyll brynge vs euen to that moost parfyte loue . A more syker waye is there none in this worlde than the waye of parfyte loue . Wherfore I counsell the to haue this fourth degree of loue whiche is called a parfyte loue that we may come the more sykerly to parfyte loue . Of parfyte loue speketh Saynt Austyn and sayth . He that is redy to deye gladly for his brother in hym is parfyte loue . To this acordeth the wordes of Cryste where he sayth . No man hath more charyte in this worlde than he that putteth his soule for his frendes / that is to saye than he that gyueth gladly his lyfe for the loue of god to wynne his frendes soule . This loue is the gretest loue in this worlde / & many there be I trowe thrugh the gyfte of god that haue this parfyte loue / but yf it thynke the harde to come to suche an hyghe loue / be therfore not agast . For other parfyte loue there is wherin thou mayst loue parfytly thy god as I fynde by the techynge of an holy clerke where he counseylleth in this wyse . Yelde we vs to god of whome we be made / and suffre we not theym to haue the maystrye ouer vs whiche ben not of so grete value as we be / but rather haue we the maystrye ouer theym . As thus / lete reason haue the maystrye ouer vyces / lete the body be subgect to the soule and lete the soule be subgect to god / & than is all the parfeccyon of man fulfylled . Thus we sholde lyue by reason as the same clerke sheweth by ensample / For as we put lyuely thynges before them the be not lyuely . Also as we put wytty thynges before them that haue no wyttene reason . Also ryght as we putte tho that ben not dedely before theym that ben deedly / ryght so yf we wyl lyue parfytly we must putte proufytable thynges before theym that ben lusty and lykynge . Also put them that ben honest before theym that ben proufytable . Also putte theym that ben holy before them that ben honest . And put all thynges that ben parfyte before them that ben holy . Take hede than of this / for yf thou wylt lyue after this techynge than thou mayst lyue parfytely / yf thou lyue parfytely thou shalt loue parfytely lyue than thus & thou shalt come to parfyte loue . But for as moche as it is full harde to come so sodaynly to suche a parfyte loue / therfore take hede to tho thre degrees of loue whiche ben reherced before / & begynne to lyue sadly in the fyrste / & than from the fyrst clymbe vp to the seconde / & fro the seconde to the thyrde / & yf thou be sadly stabled vpon the thyrde thou shalt lyghtely come to the fourth where is all perfeccyon / yf thou haue perfeccyon thou shalt lyue perfytely . Begyn than at the fyrst degree of loue / & so encrease in loue & vertues yf thou wylt come to this degree of parfyte loue I rede that some men begynne to be vertuous / som encreace in vertues / and some be parfyte in vertues . Ryght so it fareth by the loue of god as soone as thou art in wyll & begynnest to loue god / that loue is not yet parfyte but thou must stande fast & nourysshe that wyll / & yf it be well nourysshed it wyll wexe stronge / & yf it hath full strength than it is parfyte . To this purpose I rede also that no man may be sodaynly in so hyghe a degree / but euery man that lyueth in good conuersacion / whiche may not be without loue they must begynne at the lowest degree yf they wyll come to an hyghe parfeccyon . Thus than good brother or syster whether thou be withstande all vyces / and gadre to the vertues for the loue of god and encreace in them tyll they ben parfytely stabled in the. And amonge all vertues loke that thou haue a feruent wyll to be besye & deuout in prayers / stande strongely ayenst temptacyons / be pacyent in trybulacyons / & stable in perseueraunt that thou lyue parfytely & so come to parfyte loue . Take none hede of them that set lytell by parfeccyon / as of them that saye that they kepe not to be parfyte / it suffyseth to them to be lest in heuen / or come within the yates of heuen / these be many mennes wordes & they be peryllous wordes . For I warne the forsothe what man hath not parfyte loue here he shall be purged with paynes of purgatorye / or ellys with dedes of mercy performed for hym in this worlde / and so be made parfyte or he come to heuen blysse for thyder may noman come but he be perfyte . Beware therfore of suche lyght & foly wordes & trust more to thyn owne good dedes whyle thou art in this worlde than to thy frendes whan thou art deed / thynke also this lyfe is but short the payne of purgatory passe all the paynes of the world the paynes of hell is euerlastynge / & the Ioye & blysse of sayntes is euermore durynge . Thynke also ryght as god is full of mercy & pyte / ryght so he is ryghtfull in his domes . Yf thou wylt thynke on these wordes ofte I trust to the mercy of god thou shalt waxe stronge in vertues & withstande so vyces that within a short tyme thou shalt come to a parfyte loue whan god hath so vysyted the that thou can loue him parfytely than shal all thy wyll & all thy desyre be for to come to the loue whiche is moost parfyte / that is to saye euermore to se almyghty god in his gloryous godhede euermore with hym to dwelle . But for as moche as we may not come to our desyre / but we begynne somwhat to loue hym here in this lyfe . Therfore almyghty god mercyfull thorugh the besechynge of his blessyd moder Marye graunte vs grace so to loue hym here / that we may come to the Ioyfull & euerlastynge lyfe / where is moost parfyte loue & blysse without ende . Amen . Here is reherced shortly how by encreace of vertues thou mayst come to parfeccyon & what vertues thou shalt loue .

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

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

WYll may be in dyuerse maners / & is good and euyll / besy & feruent / grete & stronge / but for as moche as reason whiche god hath gyue onely to mankynde techeth & sheweth in euery mannes conscyence full knowynge of euyll wyll / & by cause that good wyll may be in dyuerse kyndes / therfore I leue at this tyme to speke of euyl wyl / & purpose me fully thrugh the techynge of almyghty god to declare somwhat openly the vertue of good wyll . I trow wel that euery man wold be good or wolde do some good dede be he neuer so sȳful & ꝑauenture not chargeth gretly to be good ne besyeth hym to do good dede . But for as moche as he wolde good I may not saye but he hath a good wyll . So euery man that wyll well be it strongly or feyntly / lytell or grete / and in as moche as he wolde good he hath a good wyll . Neuertheles though this be a good wyll it is worthy lytell or no mede / for it is no feruent ne besy wyll . for he desyreth to be good without ony trauayle / & so he suffreth that good wyl passe & chargeth not gretly to be good ne to do good dede . But what tyme he besyeth hym to performe that good wyll in dede / in that he desyreth to be good & besyeth him to do good though he haue not fully his purpose ne may not performe his wyll in dede / yet there is a feruent wyll & a besy wyll & I hope a medeful wyll . So that what man desyreth to be good & to do good dede & therto besyeth hym to performe that wyll in dede of hym it may wel be sayd that he hath a feruent wyll / yet is that wyll but lytell acounted & feble hauynge rewarde to a grete & stronge wyll . But what tyme thou hast performed in dede that thou hast so feruently wylleth than thou hast a grete & a stronge wyll / so that of euery man that is in wyll to be good or to do good dedes whan he performeth that wyll in dede it may be sayd sothly of hym that he is a man of a grete and a stronge wyl . To this acordeth saynt Austyn & sayth hus . He that wyl do the commaundementes of god & sayth he may not but he hath a good wyll / but that wyll is but lytell & feble / for he may do & kepe the commaundementes whan he hath a grete & astronge wyll . As who sayth what man hath a grete & a stronge wyll may kepe the commaundementes of god / and but he kepe them he hath no grete ne stronge wyll . Yf thou wylt thou mayst kepe the commaundementes of god / yf thou kepe them thou shalt be good & do good / so yf thou wylt thou mayst do good & be good . But yet somtyme & ofte it talleth that by the grace of the holy ghoost we wyl do somwhat with al our herte to the worshyp of god that is not in our myght ne power to performe in dede / whan our wyll is sette in this maner the goodnes of god is so moche that he receyueth that wyll as for dede . Of this saynt Austyn bereth wytnes & sayth . What thou wylt & mayst not do god acounteth for dede . Thus mayst thou knowe with in thy selfe whan thou hast a lytell or a feble wyl / a grete or a stronge wyll / & how acceptable a good wyll is to almyghty god / where thou doost thy besynes to performe it in dede . But se now more openly & in specyal poyntes how thou shalt knowe whan thou hast a good wyl . Saynt Gregory sayth . We haue a good wyl whan we drede the harme of our neyghboure as our owne dysease / & whan we be Ioyfull of the prosperyte of our neyghboure as of our owne proufyte . Also whan we trowe other mennes harmes as by waye of compassyon / & whan we acounten other mennes wynnynges our wynnynges as by waye of charyte . Also whan we loue our frende not for the worlde but for god / & whan we loue & suffre our enemye for the loue of god . Also whan we do to no man that we wolde that no man dyde to vs . Also whan we helpe our neyghboure to our power and in wyll somwhat ouer our power . These poyntes stande moche by the wyll withoute dede / but who so wylleth these fully in his herte to be do hath a good wyll . And as I sayd before his good wyll shall be acounted before god as for dede . Thus than haue I shewed whiche is good & feruent wyll though it be not performed in dede whiche is a grete and a stronge wyll / and how good wyll in some poyntes is acounted for dede before god all be it that it be not performed / so that the wyller do his besynes to his power . Take hede now ferthermore and beware for though thou haue all these maners of good wyll to thy felynge / it may be so that yet thy wyll is not rygtfull / se how . Be thou neuer so full of wertues but thou conforme thy wyll to goddes wyll in all maner thynges bodely and ghoostly thy wyll is not ryghtfull . To this purpose saynt Austyn sayth thus . The ryghtwysnes of god is that thou be somtyme hole of body & somtyme syke / and perauenture whan thou art hole and in prosperyte / than the wyll of god pleaseth the moche and thou sayst that he is a good god and a curteys / yf thou say so or thynke so onely / for thou hast helth or welth of body thou hast no ryghtful wyl for as moche as thou conformest not thy wyll to goddes wyll / but onely in helth and welth . For yf he sente the sykenesse or other dysease perauenture thou woldest be sory and grutch ayenst the wyll and the sendynge of god / & soo in thy wyll thou woldest make the wyll of god / the whiche may not be but euermore ryght and euen bowe downe to thy wyll / whiche boweth and is full crocked and in this thou hast neuer ryghtfull herte ne ryghtfull wyll . But what tyme thou dressest thy wyll that is so croked and makest it stande ryght with the wyll of god whiche may not be croked / but euer standeth euen / that is to saye noo thynge wylleth helth ne sykenesse / welth ne wo / but euer holdest the pleased with the wyl of god than thou hast a ryghtfull wyll . Also it is nedefull to a good wyll that it encreace in vertues and come to the loue of god that it be stable and resonable What tyme thou art trauayled sore with temptacyons and grutchest not ayenst goddes wyl but with a glad herte thou thankest god & suffrest hym lowely & thynkest well it is chastysynge to the for thy synnes than is thy wyll stable . And whan thou desyrest not hygh rewarde in blysse for thy good lyuynge or ghoostly trauayle whiche thou hast here in erthe but onely at goddes wyll what he wyll dyspose for the & no thynge at thy wyll than thou hast a resonable wyll . Thus I haue shewed the dyuerse kyndes of good wyl whiche be full spedefull & nedefull the for to knowe yf thou be in good wyll to loue god / & yf thou haue a stable & a resonable wyll thou shalt soone come to parfyte loue . Now perauenture thou the trauaylest in ghoostly werkes wylt thynke or say thus / somtyme it happed that thou woldest do some ghoostly trauayle & thou may not performe it in dede / & all be it so thou do it in dede it is full oft with so grete heuynesse that thou grutche somwhat for defaute of ghoostly confort To this I may answere as I sayd before / yf thou grutche thou hast no stable wyll & yf thy wyll be stable thou shalt not drede in this case & se why . Thou shalt vnderstande that the flesshe is euer contraryous to the spyryte & the spyryte contrarye to the flesshe herof thou hast ensample where saynt poule sayd of hymself in this wyse . the goodnes whiche I wolde do I do not as yf he had sayd thus / some good dedes I wyll & desyre in my soule / but I may not fulfyl them for feblenes of my flesshe / & all be it somtyme I perform them in dede it is without ony gladnes but what for this trowest thou that th apostle sholde therfore lese his mede / for he wolde & myght not or els he dyde good sometyme without gladnes Nay but moche the more his mede was encreaced for two causes . Fyrst for the trauaylous werkynge of his body that he suffred whan the flesshe stryued soo sore ayenst the goodnes of the spyryte . The seconde cause is for the heuynes & trauayle whiche the spyryte suffred whan he had no ghoostly conforte . In the same maner what euer grutchynge thou hast of thy flesshe ayenst good dedes or what heuynesse thou suffrest for defaute of ghoostly conforte / be not therfore abasshed so thy wyll be stable but suffre & abyde lowely the grace of god for thy more mede . Be than stable in wyll & the deuyll ne thy flesshe shall neuer haue maystrye of the for all the deuyls in hell may not make the to synne but thou put therto thy wyll . Ne all the aungels of heuen may not make the to do good dedes but thou put to thy wyll . Take hede than that thy wyll be well dysposed to god & that it be set stably & resonably / & than thou hast a spedefull begynnynge to come to the loue of god . but for as moche as mannes wyll is ordeyned fyrst & dysposed with the grace of god that he shall wyll good to haue that grace in wyll & in all other dede / Prayer me thynketh is nedefull & therfore somwhat I wyl wryte of prayer as god wyll gyue me grace .

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

PRayer in ensample of good lyuynge & is moost spedefull to gete grace & to drawe men to loue god . A deuoute prayer & often vsed purchaseth grace of almyghty god & putteth awaye the fals suggesty / +ons of the fende & stablysshed a man in all goodnesse . Therfore god sayth to his dyscyples thus . Waketh & prayeth that ye fall not in temptacyons . Ryght as it is nedefull for a knyght that shall go in to batayll haue with hym armoure & wepen / ryght so it is nedeful & spedefull to euery crysten man to haue with hym contynuell prayer / for what of our owne freelte / what by malyce & enuye that the fende hath to vs / we be euer in this worlde in ghoostly batayll more or lesse by the suffraunce of our lorde god . Therfore sayth saynt Gregory the more we be trauayled with thoughtes or flesshely desyres / the more nede we haue to stande besely in prayers . So thus thou mayst se that prayer is spedefull & nedefull . Also prayer as I rede is a souerayne helpe to thy soule-confort & solace to thy good aungell / torment & payne to the deuyl / acceptable seruyce to god parfyte Ioye / sad hope / & ghoostly helthe without corrupcyon . Prayer is also a nedefull messager from euery mannes soule to almyghty god in heuen / & namely from that mannes soule whiche is moche troubled & hath no reste . Some conscyences there be whiche be good / that is to saye be well ruled & be in reste / to suche prayer is also a nedefull messager to holde the soule in ghoostly confort & to encreace it & stable it in goodnes . But there be many other men & wymen of dyuerse conscyence . Some there be that haue a bad conscyence whiche be in rest & not troubled / & that ben they that ben sette fully to euyll & not to good . Some haue a bad conscyence & somwhat be troubled in theyr conscyence / & tho be suche that be somwhat euyll or begynne to be euyll . Some haue good conscyence & also ben greued in theyr conscyence / & be suche as lyue euyll & begynne to be good . Whyle the conscyence is thus troubled the soule hath no reste / therfore to pursyewe for helpe & grace / prayer that nedefull messager must do well his offyce / that is to saye besely without ony taryenge / & strongely without ony feynynge / & rather come to the presence of almyghty god him nedeth to haue two specyall frendes / that is to say stedfast fayth and trusty hope with these two frendes prayer taketh his waye & renneth fast to the yates of heuen & entreth with out ony lettynge / for he goth to the presence of that good lorde truly to do his message with full fayth & sad hope / full pyteously he sheweth his nedes & the perylles of his soule . Than anone the good lorde so ful of pyte & mercy sendeth his blessyd loue in to that soule thorugh the pursute of that good prayer . Whan this loue entreth in to that soule anone he maketh all glad that was full elenge & sory / he maketh in peas & reste that was sore troubled . Hope cometh agayn that was out / and ghoostly strength that was awaye is fully restored whan the enemyes of the soule / that is to saye the fendes se this helpe & confort to the soule / with sorowfull chere they torne awaye & thus they begynne to crye . Alas alas sorowe & wo is come to vs / flewe fast awaye for god fyghteth for this soule . Thus mannes soule is delyuered fro the fende by prayer / & so it may sothly be sayd that prayer is a spedefull & a nedefull messager fro mannes soule to almyghty god in heuen . Thus thou hast herde what is prayer / se now ferthermore how thou shalt praye . As often as thou prayest / or what euer thou prayest put all thy wyll in goddes wyll / in the ende of thy prayer / desyrynge euermore in euery askynge his wyll to be fulfylled and no thynge thy wyll . For thou mayst praye & aske some thynge that he wyl not here ne graunte / as yf thou praye for soules that be dampned thy prayer is not accepted . Also it may so be that thou desyrest not that is moost helpynge to thy soule ne to other perauenture for whom thou prayest . Also many men prayed somtyme for no good entent / and for that they be not herde . Therfore to be alwaye syker whan euer thou prayest put thy desyre and thy entent in askynge in goddes wyl for he knoweth all thynges and whateuer thou prayest he wyll not graunte it the but that is moost proufytable for the. To this accordeth an holy clerke and sayth . Oftentyme god graunteth not many men at theyr wyll / for he wyll graunte them other grace than they aske to more helth of theyr soules . So that it is nedeful that we put all our askynge in to his ordynaunce . To this acordeth saynt Bernarde and sayth . No man sholde set lyght by his prayer / for he to whom we praye after tyme the prayer is passed from our month or from our herte / he wryteth it in his booke / and trustyngly we may hope that he wyll graunte that we aske or ellys that is more proufytable to vs . Thus than what euer thou prayest put all thy wyll in to goddes wyll . Also whan that thou prayest thou shalt praye generally / that is to saye / as thou prayest for thy selfe so thou shalt praye for other Thus thou must do for thre causes . Fyrst for loue and charyte wyll that thou do so . And therfore sayth the apostle . Prayeth eche of you for other that ye may be saued . The seconde cause is / for the lawe of god wyll that euery man helpe other in nede . This thou hast by the techyn̄ge of saynt poule where as he sayth thus . Eche of you bere others burthen / that is for to say / that eche of you praye for other or helpe other in nede & so ye shall fulfyll the lawe of cryste . The thyrde cause is / for whoso prayeth for al other as for hym selfe / the goodnes of god wyll that he shall be partyner of all other mennes prayers . To this acordeth saynt Ambrose & sayth thus . Yf thou pray onely for thy self and for none other than shall none other pray for the but thy selfe / & yf thou praye for all other than all other shall praye for the. Thus than whan thou prayest praye for all other . Also whan thou shalt praye thou must praye with full herte & put away fro the all vanytees of the worlde all ymagynacyons & all ydel thoughtes To this acordeth an holy clerke & sayth . Whan we stande to praye we must with all our herte gyue our entent to that we praye / that is to say we must voyde all flesshely & all worldely thoughtes & suffre not our herte otherwyse to be occupyed than about our prayer . But to this perauenture thou sayst that though thou be neuer in so good wyll to praye / thyn herte is awaye from thy prayer & encombred with dyuerse thoughtes that thou mayst haue no whyle thyn herte sadly vpon thy prayer . To this I graunte that what the fende whiche euer is besy to lette all goodnes & what thrugh the vnstablynes of man thyn herte shalt not be stable vpon thy prayer I trowe scarsely the tyme of a Pat noster . But whan thou go to thy prayer / take good hede what nede thou hast to praye what thou wylt praye / & how grete how myghty & how ryghtfull & mercyfull he is to whom thou wylt praye . Yf thou set thyn herte thus in the begynnynge of thy prayer / thou shalt not I trow gretly be letted / & though it be so that somtyme thou be letted with other thoughtes / fyght ayenst them with all thy besynes / & anone tourne to thy prayer . Yf thou wylt fyght wylfully in this maner god of his grete grace & endeles pyte wyll alowe thy good wyll / & moche the rather for thy trauayle graunte that thou askest . Thus than whan thou wylt praye thou must praye with full herte . Also an other maner prayer there is / that who soo hath grace to come therto his prayer shal soone be herde yf he praye resonably . This maner of prayer is whan thou art vysyted by the grace of god with grete conpunccyon of herte and swetnes of deuocyon . Conpunccyonis a grete loue of thy soule spryngynge out of thy herte with teeres of thyn eyen . Whan thou bethynkest the vpon thy synnes & vpon the dredefull dome of god . Whan thou hast this conpunccyon & these teeres than thou hast full deuocyon / with suche deuocyon besely praye for all tho that haue nede / for what thynge thou prayest in that tyme so it be worshyp to god thou art anone herde without ony taryenge . For as I rede prayer peaseth almyghty god & maketh hym torne to mercy . but whan deuoute teeres come with prayer than of his grete pyte he may no lenger suffre / but anone as he were constrayned he graunteth what we aske . Ferthermore yf thou be vsed to suche deuocyon thou shalt feruently desyre to conne loue god / & so by goddes grace thou shalt soone come to loue / thus than loue prayer yf thou wylt come to the loue of god . And for as moche as many men & women be moche trauayled by dyuerse temptacyons or they come to loue / therfore beware of theym & sooner to withstande them / som what I wyl shewe of temptacyons as me thynketh is nedefull .

X How thou mayst beware & knowe of temptacyons wakynge or slepynge / & how thou shalt withstande them .

BY the ordynaunce of almyghty god there be ordeyned good aungels to defende vs fro euyll & to styre vs to vertues and to kepe vs in goodnes . Also other badde aungels & euyl spyrytes there be whiche trouble mankynde with dyuerse temptacyons to preue mannes stablenes & that to grete mede to mannes soule . The power of this wycked spyryte / that is to saye the fende is so grete that the more a man besyeth hym to please god the rather he is about to greue hym / For as I rede oftymes it happeth that many men whan thy gyue them hole to contemplacyon or to other deuocyons than they be trauayled with stronge temptacyons by suffraunce of god that they may knowe theyr owne feblenes & to kepe theym meke & lowe for they sholde not lese the grete mede of god for ony maner spyce of pryde / whiche mede is ordeyned for theyr ghoostly trauayle . Also in what euer maner of lower degree man or woman be that wyll withstande synne to his power & lyue after the techynge of goddes lawe / to al suche the wycked spyryte hath enuye / & euermore gyueth theym some maner of batayll grete or lytell slepynge or wakynge . Other men & women there be that he suffreth to be in reste & peas / & tho ben suche as drede not god / but nyght & daye gyue them to all maner lustynges & lykynges of theyr flesshe / for they ben so redy to synne & to do his wyll that hym nedeth not to styre them to euyll / & therfore he suffreth them in peas & without ony trauayle of temptacyons . Of suche men speketh saynt Austyn & sayth thus . Some men & women profer theymselfe to synne wylfully & abyde not the temptacyons of the fende / but they go before the temptacyons & be redyer to synne than the fende is to tempte them . And sythen it is so that euery man whiche is besy to please god shal be trauayled and pryued with dyuerse temptacyons . I wyl shewe the to my felynge and as I rede of other auctours the maner of begynnynge of euery temptacyou that thou mayst beware of them & rather withstande the begynnynge & so ouercome the hole temptacyon . I rede that our enemye the fende whan he wyll make vs to folowe his wyll or ellys for enuye wyll trauayle and greue vs he begynneth with fals suggestyons / that is to saye he putteth in our myndes diuerse ymagynacyons / as worldely & flesshely thoughtes and somtyme other thoughtes whiche be full greuous & peryllous / eyther to make vs haue a grete lust & lykynge in them that be worldely or flesshely / or ellys to brynge vs in grete heuynes or drede thrugh the thoughtes whiche be greuous & peryllous . As to the worldely or flesshely thoughtes yf we suttre theym to abyde in oure herte so longe wylfully tyll we haue lykynge in them / than hath the deuyll wonne a grete stronge warde of vs & purfyeweth ferthermore with all his besynes to make vs assente to hym as in wyll to performe it in dede . By that dede thou mayst vnderstande euery dedely synne after the suggestyon is in the begynnynge To some he begynneth with a fals suggestyon of pryde / or ellys of couetyse / to some with a suggestyon of glotonye or lecherye / and so of all other synnes wherin he supposeth soonest to haue maystrye ouer man / for euery man is enclyned more to one maner synne than to an other . And where he hath maystrye / that is to say where that synne is performed in dede / he besyeth him sore to brynge it in to custome / & so thorugh the custome to haue vs hole vnder his power . Go fle & withstande all these perylles the prophete Dauyd sayth in the sawter . Go away warde or bowe awaye from euyll & do good / that is to saye after the exposycyon of doctours . Go from the euyll of suggestyon / from the suggestyon of entysynge / from the euyl of delytynge / from the euyll of assentynge / from the euyl of dede / & from the euyll of custome . Withstande than all suche worldely or flesshely thoughtes as moche as god wyll gyue the grace that thou fal in none of these euylles whiche as I haue sayd be full peryllous . Ferthermore as to the greuous thoughtes & peryllous perauenture thou wylt aske whiche be tho thoughtes that be so greuous & peryllous . All the thoughtes that thou hast ayenst thy wyl whiche make the heuy or sory be greuous . And for to shewe the more openly what man that ymagyeth vpon hyghe maters that be ghoostly whiche passe all erthely mennes wytte . As vpon the fayth of holy chyrche or suche other that neden not to be specyfed at this tyme for that man hath greuous thoughtes & peryllous . yf we suffre suche ymagynacyous abyde & take none hede in the begynnynge to the fals suggestyon of the fende within short tyme or euer we be ware eyther he wyll make vs lese our kyndely wytte & reason / or ellys he wyl brynge vs to vnreasonable drede . Of suche temptacyons it is nedefull to be ware & put theym awaye yf thou may with dououte prayers & other occupacyons / & yf thou may not voyde them suffre them than esely . For thou shalt vnderstande that they be ryght nedeful & medefull for thy soule / for but it were so that suche thoughtes come somtyme in to thy mynde thou sholdest seme in thy selfe that thou were an aungell & no man / therfore it is nedefull that thou be tempted otherwyle with euyll thoughtes that thou mayst se & knowe thyn owne feblenes & vnstablenes whiche cometh of thy selfe / and that thou mayst fele the strength whiche thou hast onely of god . Also thou shalt suffre suche thoughtes esely / but thou mayst voyde them / for all suche thoughtes so that thou delyte the not in them they ben a grete purgynge for thy soule / & a grete strength to kepe within the vertues / & all be it that they be sharpe & bytter for the tyme thynke well that they shal make thy soule clene that was ryght foule / & make it hole that was ryght syke and brynge it in to euerlastynge lyfe & helth without ende to the whiche lyfe & helth may no man come withoute grete sharpenes & bytternes . Also whan thou art trauayled with thoughtes whiche thou mayst not put away thynke wel that it is a grete ryghtwysnes of god that thou haue suche thoughtes . For ryght as thou hast had full often thy wyl & lykynge in worldely and flesshely thoughtes ayenst the wyll of god / ryght so it is the wyl of god that thou haue other thoughtes ayenst thy wyl But yet it is good that thou beware of them & that thou drede them dyscretly and truste stedfastly in god . For whan the soule hath no delyte in suche thoughtes but hateth & lotheth them / trian they be a clensynge & a grete mede to the soule / but yf it so be that there come somtyme onyly kynge of synne or of ony vanyte thorugh suche thoughtes / than withstande & thynke that it is a fals suggestyon of the deuyll / & therwith be dredful and sory that thou hast offended god in lykynge of suche fals ymagynacyons . I rede that for suche thoughtes onely thou shalt not be dampned though they be come in to thy mynde / for it is not in thy power to let them to come . But yf it be so that thou assente or delyte in them than beware for there thou dyspleasest god . Also it is good that thou drede god though thou assente not to euyll thoughtes that thou fall not for pryde . For eche man that standeth in vertues standeth onely by the vertue & grace of almyghty god . Thus than beware of thoughtes for here thou mayst se that all temptacyons begynne with fals suggestyons of the wycked spyryte . And yf thou haue grace to withstande suche thoughtes thou shalt ouercome all suche temptacyons . And for the moost souerayn remedy ayenst all maner temptacyons it is good that thou shewe thy disease to thy ghoostly fader as oft as it nedeth els to some other good man of ghoostly lyuynge as I sayd before in the fyfth poynt of the thyrde degree of loue . Ferthermore to speke of temptacyons . I rede that whan the wycked fende may not ouercome a man wakynge / than is his besynes to trauayle & to taryenge hym slepynge . And that is to dysceyue hym yf he may in thre maners . One is to begyle hym thrugh glad & confortable dremes . The seconde is to greue & to lette him thrugh sorowfull & dredefull dremes . And the thyrde is to make hym the rather assente to synne wakynge thrugh foule syghtes or other dyuerse vanytees whiche he suffreth slepynge / therfore it is good to beware of dremes / for in some thou mayst wel byleue & some it is good to sette at nought . for somtyme god sheweth confort to wycked men slepynge that they sholde the rather leue theyr synne . & somtyme he comforted good men slepynge to make them more feruent in his loue . but for as moche as thou myghtest lyghtly be disceyued thrugh suche illusyons . I counseyll the to put them all out from thy herte or els to shewe them to thy ghostly frendes . For oftymes he that hath moche lykynge in dremes is moost taryed and out of reste . Also thou shalt not drede suche dremes what soeuer they be / For as I rede yf thou be stable in the fayth of holy chyrche / yf thou loue god with all thy herte / yf thou be obedyent to god & to thy souerayns what euer thou be as well in aduersyte as in prosperyte . And yf thou put all thy wyll at goddes dysposycyon than shalt thou drede no maner of dremes for though they be dredefull & sorowfull to thy syght be therfor not agast ne heuy / but trustyngly put al togyder in to goddes honde he to ordeyne for the as he wyll . Also though they be to thy syght glad & confortable desyre them not ne byleue not in them but yf it be that they torne to the worshyp of god / yf thou do thus by the grace of god thou shalt ouercome all temptacous slepynge . Thus than slepynge & wakynge yf thou withstande in the begynnynge the fals suggestyons of that wycked aungell that is to saye wycked thoughtes & peryllous ymagynacyons as I sayd before / than thou shalt ouercome all temptacyons . To this acordeth saynt Austyn & sayth . Yf we withstande the lust & lykynge of vnclene thoughtes there sholde no synne reygne in our dedely bodyes . Withstande than thoughtes & be stronge ayenst temptacyons / & so thrugh that ghoostly strength thou shalt lyghtly come to the loue of god . And for as moche as suche temptacyons & other worldely trybulacyons fall oftentymes to goddes seruauutes in to grete mede of theyr soules so that they can suffre them mekely & thanke god therfore . I wyll shewe a fewe confortable wordes of the vertue of pacyence by the whiche thou mayst be styred for to suffre bodely and ghoostly dyseases gladly for the loue of god .

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

CHaryte whiche is moder & keper of vertues is lost full often by Inpacyence . To this acordeth saynt Gregorye & sayth thus . Men that be Inpacyent whan they wyll not suffre gladly trybulacyous / destroye the good dedes whiche they dyde whyle the soule was in peas & reste / & sodaynly they destroye that ghoostly werke that they haue begonne by good auysement & grete trauayle . By these wordes it semeth that it is nedefull to kepe with vs the vertue of pacyence yf we sholde come to the loue of god / for without encreace of vertues we may not come to the loue . To speke than of pacyence I rede that in prosperyte it is no vertue to be pacyent / but what man is troubled with many aduersytees & standeth stably hopynge in the mercy of god / he hath the vertue of pacyence . In thre maner of wayes goddes seruauntes haue nede to be pacyent in trybulacyons . The fyrst is whan god chastyseth them with his rodde / as with losse of worldely godes or ellys with bodely sykenes / The seconde is whan our enemye the fende trauayleth vs with dyuerse temptacyons by the suffraunce of god . The thyrde is whan our neyghbours do to vs wronge or despytes . In eche of these thre our enemye besyeth hym to brynge vs oute of pacyence / & in eche of these we sholde ouercome him yf we be pacyent . As thus yf we suffre easely & gladly the chastysynge of god without ony grutchynge Also yf we delyte vs not in the fals suggestyons of the fende & assente in no maner to his wycked temptacyons . Also yf we kepe vs sadly in charyte whan we suffre ony wronges or despytes of ony of our neyghbours / thus we sholde ouercome that wycked fende with the vertue of pacyence . I sayd as for the fyrst we shold ouercome the fende yf we suffre easely & gladly the chastysynge of god without ony grutchynge / this is good that we suffre for it is for grete loue whiche he hath to vs & so grete mede that he wyll ordeyne for vs . To this purpose saynt Austyn speketh & sayth thus to eche mannes soule callynge the soule doughter and sayth thus Doughter yf thou wepe vnder thy fader wepe not with Indygnacyon ne for pryde / for that thou suffrest is for medycyne to the & for no payne / it is a chastysynge & no dampnacyon yf thou wylt not lese thyn herytage . Put not from the that rodde / take no hede to the sharpenes of that rodde / but take good hede how well thou shalt be rewarded in thy faders testament . These wordes may be remeued to euery crysten man & woman as thus . Yf our fader in heuen sholde chastyse vs with losse of goodes or with sykenes of body we sholde not grutche / but we sholde be sory that we trespaced ayenste our fader / & take mekely his chastysynge & euer aske mercy . His chastysynge is helpe to our soules & rules of grete penaunce / his chastysynge is but a warnynge for loue & not durynge for wrath we sholde not be put out frome the herytage of heuen it is nedefull we be boxum to our fader in heuen & suffre lowely & gladly his ryghtfull chastysynge for our greuous trespasynge that thrugh the vertue of pacyence we may come to that grete herytage / that is to saye to the blysse of heuen to the whiche he ordeyned vs in his last testament that was whan he gafe for vs his herte blood vpon the crosse . Thus we must suffre gladly the chastysynge of god without grutchynge . This chastysynge as I sayd is somtyme in sykenes of body / & somtyme in losse of worldely goodes . Yf thou be chastysed with sykenesse of body / haue in thy mynde the wordes of the apostle whan he sayd thus . All be it that our body outwarde be corrupted with sykenes our soule within is made newe & more clene frome daye to daye . Also yf we be chastysed with losse of goodes / take hede to the pouerte of Iob where thou may haue a grete example of pacyence for with grete thankynges to god he toke full mekely & gladly grete pouerte sykenes & many dyseases & sayd Our lord gafe / our lorde hath take awaye / as it pleaseth him so it is do / blessyd be the name of that lorde Iesu Thus thou hast example to suffre gladly the chastysynge of god . I sayd also as for the seconde we sholde ouercome the fende yf we delyte vs not in his fals suggestyons / & yf we assente in no maner to his wycked temptacyons . In the last chapytre before thou hast how thou shalt be stronge & stable ayenst all temptacyons Se now more openly why thou shalt gladly suffre temptacyons without ony grutchynge . One skylle is for yf thou suffre them not gladly but grutchest ayenst them than thou lettest them that sholde helpe the / the whiche be good angels & other sayntes / & helpest thyn enemyes whiche be wycked fendes / for a greter confort is none to theym but whan they fynde a man heuy and grutchynge / therfore suffre them gladly and aske helpe & mercy of hym in whom all grace is and confort . Also yf thou suffre suche temptacyons gladly and assentest not to them in lykynge ne in wyll / than thou stoppest the fende that he dar not assayle the with other temptacyons for he dredth to be put out from the & be ouercome whan he feleth the so stable & so pacyent that is a grete drede to hym . For whan he trauayleth a man with temptacyons and he be withstande / than be his paynes moche the more encreased in hell / withstande than his temptacyons with the vertue of pacyence & so thou shalt ouercome hym . As for the thyrde way of pacyence I sayd that we sholde kepe vs sadly in charyte whan we suffre wronges or despytes of other neyghbours / suche wronges it is nedefull to suffre for the loue of god . For as saynt Austyn sayth / he that is so pacyent that gladly wyll suffre wronges shall be ordeyned grete and myghty in heuen . If than thy goodes be taken from the wrongfully / suffre esely and thynke in thy herte that thou came naked in to this worlde & no better than naked shalt thou go away out of the worlde . Also thynke vpon the wordes of the apostle where he sayth . Nought we brought in to this worlde and no thynge we may bere with vs / thynke vpon these wordes & I trowe they shall styre the moche to pacyence . If thou be dyspleased or defamed wrongfully thynke vpon the wordes of cryst whan he sayd thus to his dyscyples . Ye be blessyd whan wycked men curse you or despyse you wrongfully whan they pursyewe you or saye ony euyll makynge lesynges ayenst you wrongfully / Ioyeth than & be glad for your mede is plenteuous in heuen . These wordes me thynketh sholde make the to suffre gladly despytes & euyll wordes It falleth somtyme that some mennes hertes be full grete & stoute by pryde & Inpacyence . But goddes seruauntes whan they se suche men so dyseased and trauayled in theyr soules haue grete conpassyon of them knowynge wel that it cometh of vnstablenes of herte and of wycked sterynge of the flesshe / & therfore they suffre wycked & angry wordes for the tyme hopynge that after so grete noyse shall come some maner ease & lownes of herte they suffre also for the tyme for they knowe well it is full harde a man to ouercome hymselfe / for thyse causes euery good man sholde gladly suffre angry wordes . Also some men and women there be that wyll not suffre / but for one wycked worde they saye an other and take noo hede to the rewarde that they sholde haue of god yf they wolde suffre / suche men al daye fall in temptacyons for angre of herte and for inpacyence / therfore what euer thou be that art despysed of thy neyghbour suffre gladly & feyne the as thou herdest hym not vnto the tyme that his herte be eased and than yf it be suche mater that chargeth thou mayst speke to hym in easy maner / and yf it is no chargynge than it is no force though thou holde thy peas and answere ryght nought . Thus I haue shewed the examples for to styre the to pacyence . Fyrst how thou shalt gladly suffre the chastysynge of almyghty god as sykenes of body or ellys losse of goodes . The seconde how thou shalt gladly suffre the temptacyons of the fende . And the thyrde how thou shalt gladly suffre wronges and despysynges of thy neyghbour . But now ouer all the ensamples I counseyll the for to haue one thynge specyall in thy herte / the whiche shal be a generall ensample of pacyence to suffre gladly all maner trybulacyons for the loue of god . This ensample is for to haue euermore in thy mynde in eche dysease the grete pouerte trybulacyon and the bytter passyon of Ihesu cryst goddes sone whiche he suffred gladly & wylfully for the loue of all mankynde . Of this good lorde speketh saynt Bernarde & sayth thus ? Cryst goddes sone of heuen frome the tyme that he came out of the gloryous maydens wombe Marye / had neuer but pouerte & trybulacyon tyll he went to suffre deth whiche maner of deth it nedeth not at this tyme for to shewe it to the. For thou hast it openly by the techynge of all holy chyrche . Haue than sadly in thy mynde as moche as god wyll gyue the grace / how gladly howe lowely & what he suffred for the / & that thought I trowe shall make the to wynne the vertue of pacyence / & to encreace in other vertues / & so forth within a whyle to come to the loue of god . And now ferthermore for as moche as all the vertues be moost pleasynge & acceptable to god whiche be contynued & brought to good ende therfore to strength the in these vertues I wyll shewe the now some wordes of the vertue of perseueraunce .

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

PErseueraunce is fulfyllynge & ende of all vertues / keper of all goodnes / without whiche ꝑseueraunce no man may se god . But thou be perseueraunt / thou mayst haue noo mede thanke ne worshyp for thy seruyce . Yf thou be perseueraunt thou shalt haue mede for thy true seruyce / & a grete rewarde for thy ghoostly trauayle & a worshypful crowne of vyctorye for thy stronge batayle . Of this mater thou hast before in the fyfth poynt of the thyrde degree of loue / therfore at this tyme it nedeth not to speke but lytell more as of this purpose . But I counseyll the in fewe wordes yf thou wylt be ꝑseueraunt in goodnes that thou trauaylest to wynne the vertue of pacyence wherof I haue touched somwhat in the last chapytre before . For many men begynne full well and ende theyr lyfe full peryllously / & the cause is for the more partye Inpacyence for they wyll not suffre gladly temptacyons & other trybulacyons . For whan they fele neuer so lytel dysease ghoostly or bodely anone they fall awaye from vertues & torne agayne to synne . And often it falleth that some men fall so sore that they deye by that fall / that is to saye that they fall in to grete sykenes & peryll of soule / that to our syght they deye in grete synne & errours without ony amendement . Of suche men speketh god almyghty & sayth . No man that putteth his honde to the plowe & loketh behynde hym is dysposed to come to the kyngdom of heuen . Here perauenture thou woldest aske what is he that holdeth the plowe & loketh behynde hym . He putteth his honde to the plowe that amendeth his synnes with contrycyon & confessyon to brynge forth fruyte of penaunce & to encreace in vertues . He loketh behynde hym that torneth agayne to synne whiche were forsaken after tyme he had begonne good werkes . Therfore what euer thou be that hast begonne to leue vyces / torne not agayne to them for a lytell dysease yf thou wylt haue the grete mede that longeth to perseueraunce . Also yf thou wylt be perseueraunt thou must be stable in herte / yf thou wylt be stable in herte thou must beware of the lykynge & pleasynge of the worlde / & flee from wycked company / thou must take no hede to praysynges ne to blamynges / for of all these cometh vnstablenes . And yf thou haue ony lykynge in ghoostly werkes that vnstablenes wyll put it awaye / therfore be ware & flee suche maner of occasyons yf thou wylt be stable . I saye not that thou shalt flee bodely from the world or fro worldely goodes for they be pryncypall occasyons / but I counseyll the in herte and in wyll that thou flee all suche vanytees For though thou be lorde or lady / husbonde man or wyfe thou mayst haue as stable an herte & wyll as some relygyous that sytte in the cloystres But so the it is that the moost sykerest waye is to fle as relygyous do / but for all may not be men or women of relygyon / therfore of euery degre in the worlde god hath chosen his seruauntes . What euer than thou be that wyt come to the loue of god begynne fyrst to do good dedes with a good wyll and a contynuell desyre . After that desyre fulfyl thy wyll in dede with dyscrecyon that thou mayst contynue to thy lyues ende . Whan thou hast begonne thynke in thyn herte that god hath gyue the suche grace to begynne that thynge to his worshyp / thou mayst well do it yf thou wylt performe it in dede with the helpe of god . After this poynte stande stably in wyll / aske grace of perseueraunce / and performe it in dede with a feruent spyryte . And whan thou hast begonne dyscretly / though it be trauaylous in the begynnynge / all that trauayle be it in fastynges / wakynges / prayers or ony other ghoostly trauayle all shall be lyght to the & shall torne the in so grete myrthe and ghoostly conforte that thou shalt sette lytell by the passynge Ioye and the vanytees of the worlde . Stande than stably in wyll and in dede / and god almyghty that hath begonne good werkes in the / wyll norysshe the forth in all vertues / defende the from thyn enemyes teche the to loue hym / and kepe the in to his loue to thy lyues ende . after this deth thou shalt not drede for thou shalt euer abyde in his kyngdome where that is no care ne drede / but all Ioye & conforte for euermore lastynge . Now I haue shewed to the foure degrees of loue / & declared here fyue specyall vertues whiche as me thynketh be moost nedeful euery man for to haue that wyl trauayle in ghoostly werkes / & to al other maner men and women they be full spedefull to knowe whether they be relygyous or seculer . And for as moche as many in the begynnynge haue full lytell sauour in deuoute prayers or in holy medytacyons some perauenture for tender age / & some for vnconnynge / therfore to suche symple folke I wyll shewe a maner forme how by medytacyon they may be styred to deuocyon / and what maner prayer shall be to theym nede full .

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

THan thou ordeynest the to praye or haue ony deuocyon founde to haue a preuy place from all maner noyse & tyme of reste without ony lettynge . Syt there or knele there as is moost to thyn ease . Than be thou lorde or lady thynke wel thou hast a god that made the of nought whiche hath gyue to the thy ryght wyttes / ryght lymmes & other worldely ease more than to some other as thou mayst se aldaye that lyue in grete dysease & moche bodely myschyef . Thynke also how synful thou art & were not the kepynge of that good god thou sholdest fall in to all maner of synne by thyn owne wretchednes & than thou mayst thynke sothly as of thy self that there is none so synful as thou art . Also yf thou haue ony vertue or grace of good lyuynge thynke it cometh of goddes sendynge & nothynge of thy selfe . Thynke also how longe & how often god hath suffred the in synne / he wolde not take the in to dampnacyon whan thou haddest deserued it / but goodly hath abyden the tyll thou woldest leue synne & torne to goodnes for loth him were to forsake that he bought so dere with bytter paynes . Also thou mayst thynke for he wolde not lese the he became man & was borne of a mayde / in pouerte & trybulacyons all his lyfe he lyued . & after for thy loue deth he wolde suffre to saue the by his mercy . In suche maner thou mayst thynke of his grete benefytes / and for the more grace to gete to the compunccyon beholde with thy ghoostly eye his pyteous passyon .

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

THou mayst here ymagyne in thy herte as yf thou sawe thy lorde take of his enemyes with many repreues & despytes brought before a Iuge / falsely there accused of many wycked men / & he answered ryght nought but mekely suffred theyr wordes They wolde nedes haue him deed / but fyrst to suffre paynes Beholde than that good lorde cheuerynge & quakynge all his body naked bounde to a pyler about hym standynge wicked men without ony reason sore scorgynge that blessyd body without ony pyte . Se how they cesse not from theyr angry strokes tyll they se hym stande in his blood vp to his ancles / from the toppe of his heed to the sole of his foot / hole skynne they lefte none / his flesshe they rased to the bones / & for werynes of them selfe they lefte hym almoost dede . Loke than asyde vp on his blessyd moder / se what sorow she made for her dere sone / & haue compassyon of her payne that laye there aswowne . Torne agayne to thy lorde & se howe they vnbynde hym / how hastly they drawe hym forth to do him more dysease . A garlonde of thornes they put vpon his heed tyll the blood ran downe in to his eyen nose mouth & eeres . Than they kneled downe with scornes & arose vp with repreue & spette in his face . See than how the blessyd lady beteth her breste / draweth her clothes / & wryngeth her hondes / & I trowe thou wylt wepe for that pyteful syght . Loke yet agayn to thy lorde & se how they hurle hym forth to an hyghe hylle there to nayle hym hande & foot vpon the rode tree . Se than fyrst how fyersly they drawe of his clothes & how mekely that he than wente to the crosse / he spredeth his armes abrode / but strayter with cordes they drewe forth his armes tyl the synewes & the Ioyntes be all to broke / & than with full grete nayles they nayled his precyous hondes to the crosse . In the same maner thou mayst se how greuously they drawe his dere worthy legges and nayled his feet downe to the tree . Se than how they profered hym for to drynke bytter galle & eysyll / and kneled agayn before hym with many despytes . Than herken to that good lorde how mekely he taketh leue of his gracyous moder and of his dere apostles & betaketh them eyther to other as dere moder and sone . Than with a grete voyce he commended his spyryte to his father in heuen / and hanged downe that blessyd heed ryght forth vpon his brest . Se also how soone after they perced his herte thrugh with a spere with full grete anger and ranne downe by his body medled blood & water . Than mayst thou haue full grete pyte beholdynge that good lady how for sorowe she synketh downe in her systers armes . Take hede to the chere of his apostle saynt Iohan to the teres of Marye magdalene and of his other frendes / and I trowe amonge all these thou shalt haue compunccion & plente of teres . Whan there cometh suche deuocyon than is tyme that thou speke for thyn owne nede & for all other quycke or deed that trusten to thy prayer . Caste downe thy body to the grounde & lyfte vp thy herte on hye with dreedfull there / than make thy mone & yf thou wylt thou mayst thynke thus & saye . A lord god almyghty blessyd mote thou be / thou madest me / thou boughtest me / thy suffraunce is full grete in me / thou woldest not take me in to dampnacyon that often I haue deserued / but thou hast kepte & saued me tyll I wolde forsake synne and torne hole to the. Now lorde with sorowfull herte I knowleche to thy godhede that falsely I haue spended and without proufyte all my wyttes and vertues whiche thou hast gyuen me in helpynge of my soule all the tyme of my lyfe in dyuerse vanytees / all the lymmes of my body in synne & superfluytees / the grace of my crystendom in pryde & other wretchydnesse . And sothly good lorde I haue loued other thynges moche more than the / & not withstandynge my grete vnkyndenes euer thou hast nourysshed me and tenderly kepte me . Of thy grete suffraunce I had full lytell knowynge / of thy grete ryghtwysnes I had but lytell drede . I toke no hede to thanke that for thy grete goodnes / but al my lyfe from daye to daye grete mater of wrath I haue shewed to the thrugh myn owne wyckednes / herfore lorde I wote not what I shall saye to the but onely this worde in whiche I trust God of thy grete mercy haue mercy on me / I wote well lorde all that I haue cometh onely of the / I wote well without the no thynge may be / but my synne & wretchydnes cometh all of me / wherfore lorde with meke herte I beseche thy grace do not to me as I haue deserued but after thy grete mercy / and sende me grace of thyn holy ghoost to lyghten myn herte / to conforte my spyryte / to stable me in the ryght waye / to performe thy commaundementes that I may haue perseueraunce in that I haue begonne & that I be nomore departed from the by my vnstablenes or by temptacyons of myn enemye . It is lorde yet ful worthy that I be chastysed for my wycked lyuynge with what rodde thy wyll is / welcome be thy sendynge . Pacyently good lorde sende me grace gladly to suffre thy chastysynge / confort me amonge for thy grete grace / & whan thy wyll is withdrawe thy rodde & take me to thy mercy . Full bytter be these temptacyons & full greuous to suffre / & though they be dredefull I wote well here after they shall be medefull to my soule / but good lorde thou knowest well myn herte is ryght feble / moche is myn vnstablenes / my connynge is but lytell / therfore good lorde strength me / stable me & teche me as thou madest me & bought me so kepe & defende me body & soule I take to the no thynge after my wyll but as thou wylt lorde so mote it be And now good Ihesu goddes sone knower of all thynge helpe me in wycked thoughtes that I dysplease the not in lyuynge ne in assentynge / full often I haue dyspleased the in dyuerse thoughtes all ayenst thy wyll & moche to my lykynge therfore it is thy ryghtwysnes that I be trauayled with other thoughtes at thyn ordynaunce & greuous to me / but curteys Ihesu whan thy wyl is put them awaye & take me in to thy grace . Iesu cryst goddes sone whiche stode styll before the Iuge no thynge to him answerynge / withdrawe my tongue tyll I thynke what & how I shall speke that may be to thy worshyp Ihesu goddes sone whose hondes were bounde full sore for my loue / gouerne & wysshe myn hondes & al myn other lymmes that all my werkes may begynne & gracyously ende to thy moost pleasure . Also lorde thou seest well that many ther be that trust to my prayer for grace that ye shewe to me more than I am worthy / ye wote well lorde I am not suche as they wene but though me prayer be vnworthy / take hede to theyr lownes & to theyr deuocyon & what they desyre to your worshyp graunte it them for your goodnes . Graunte them & me & to all other for whom we be bounde to praye grace to loue all that is to your lykynge / and you to loue to your moost pleasynge no thynge to desyre that sholde dysplease you . All maner temptacyons myghtely to withstande / all other vanytees for your loue to despyse / you good lorde euer to haue in mynde / and in your seruyce for to abyde to our lyues ende . And yf ye graunte vs ony thynge to doo that shall be to vs medefull / graunte prate to the soules whiche be departed from the body in the paynes of purgatorye abydynge your mercy Amen .

In suche maner thou mayst praye in the begynnynge / & whan thou art well entred in to deuocyon thou shalt perauenture haue better felynge in prayers and in holy medytacyons otherwyse than I can saye or shewe . Good broder or syster praye than for me whiche by the techynge of almyghty god haue wryten to the these fewe wordes in helpynge of thy soule .

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

Deo gratias .

Enprynted at London in Fletestrete in the sygne of the sonne By Wynkyn de Worde . Anno dni MCCCCC . vi .