¶
A
deuoute
Epystle
or
Treatyse
for
them
that
ben
tymorouse
and
fearefull
in
Conscience
whyche
Treatyse
yf
yt
be
well
red
ouer
&
folowyd
wyll
brynge
the
Reders
out
of
all
Scrupulosyte
of
Conscience
and
seruyle
feare
/
&
brynge
them
to
the
holy
feare
and
Loue
of
almyghty
God
.
Compyled
by
a
brother
of
Syon
(
Called
wyllyam
Bonde
a
Bacheler
of
Diuynite
)
on
whose
soule
Iesu
haue
mercy
.
And
sent
to
a
deuote
Relygiouse
woman
of
Denney
.
At
the
Instance
of
one
of
her
spiritual
frendes
.
And
by
that
same
frende
ouerseen
/
&
deuyded
in
to
.xx.
Chapitres
,
to
the
more
comforte
of
the
Reders
.
And
yt
may
be
called
the
Consolatori
of
Timorouse
and
fearefull
Consciencys
.
¶
A
Preamble
or
Introduccion
in
to
this
Treatyse
&
of
what
thyng
he
entendyth
to
speake
of
.
The
fyrste
Chapitre
.
DEuoute
Spouse
of
Iesu
cryste
.
Oure
lorde
ever
preserue
you
in
his
marcy
/
and
encrease
hys
grace
in
your
soule
so
to
procede
from
verteu
to
verteu
in
this
oure
paynfull
pylgrymage
:
that
lyke
as
now
ye
be
spowsyd
to
the
son
of
god
by
grace
:
so
fynally
ye
may
attayne
to
be
parfytly
maryed
to
our
sayd
lorde
in
glory
euerlastynge
Amen
.
¶
youre
charite
mouyth
me
to
wryte
vnto
you
thoughe
vnaquayntid
/
bycause
ye
haue
sent
to
vs
many
&
diuers
tokens
vndeseruyd
on
oure
parte
.
I
require
you
for
the
loue
of
our
lorde
that
ye
do
no
more
so
.
All
our
laboure
&
dylygence
shulde
be
to
haue
tokens
sente
to
vs
from
heuen
.
what
thyng
or
plesure
in
this
world
may
content
&
saciate
the
soules
of
them
that
haue
despysyd
&
vtterly
forsaken
all
this
world
with
his
pompes
and
pleasures
for
the
loue
of
Iesu
cryst
.
Trewly
no
thynge
.
For
these
worldly
pleasures
may
be
rather
a
let
&
gret
hynderance
to
the
holy
loueyng
soule
/
yf
yt
kepe
not
the
selfe
loose
&
fre
from
all
suche
vanyties
Do
delicate
&
precious
is
the
loue
of
god
/
that
those
parsons
whiche
intende
to
haue
yt
/
must
not
only
despise
all
worldly
pleasures
:
but
also
theyr
owne
wyl
&
appetytes
.
And
no
maruel
:
for
this
loue
of
god
ys
more
pleasure
&
tresure
to
man
then
all
the
ryches
of
the
worlde
.
This
notwithstandyng
I
suppose
that
suche
temporall
tokens
haue
ben
suffred
/
vsyd
/
sent
/
&
receyued
of
holy
parsons
▪
not
for
any
pleasure
that
shulde
be
taken
therof
:
but
as
sygnes
and
tokens
of
parfyt
loue
&
charite
.
wherin
they
be
vnyed
&
knyte
in
oure
lorde
god
that
sendyth
or
receyueth
suche
tokens
.
Now
good
sister
I
wot
not
what
I
may
write
vnto
you
for
gostly
exhortacion
&
spiritual
conforte
.
bycause
that
byfore
this
tyme
I
haue
nether
writen
vnto
you
/
ne
yet
moche
otherwayes
haue
ben
acquaintid
with
you
.
But
your
spiritual
frende
hathe
so
instantly
mouyd
me
therevnto
:
that
I
can
not
conueniently
denye
his
godly
&
deuoute
request
.
Besechyng
oure
moste
mercyful
lorde
/
that
yt
may
be
to
his
honoure
and
youre
spirituall
comforte
.
ANd
for
as
moche
as
the
holy
prophet
Dauid
sayeth
.
Inicium
sapiencie
timor
dūi
.
Psalmo
.
C●
The
holy
feare
of
god
is
the
begynynge
of
all
gostly
wysdom
and
spiritual
buyldyng
.
And
the
apostell
Paule
sayeth
Charitas
est
vinculum
ꝑfeccionis
et
finis
precepti
.
Coloss.
iii.
●
Charite
or
the
holy
loue
of
god
is
the
ende
&
knotte
of
all
parfeccion
.
Therfore
to
combyne
the
begynyng
of
goostly
wysdom
to
the
ende
of
parfeccion
.
I
purpose
sumwhat
to
declare
of
these
tow
accordyng
to
the
sentence
of
holy
scripture
/
and
after
the
mynde
of
holy
doctours
&
sayntes
/
declarynge
the
same
for
the
spiritual
consolacion
&
gostly
conforte
/
of
suche
deuoute
sowles
.
as
be
sumwhat
tymerous
&
ferefull
in
conscience
.
¶
what
ys
the
holy
feare
of
God
.
The
seconde
Chapitre
.
THys
holy
feare
of
god
/
ys
a
spiritual
reuerence
whiche
the
sowle
of
man
hathe
to
hys
maker
as
the
naturall
chylde
to
his
father
.
The
chylde
wyl
not
displese
hys
father
/
be
cause
he
so
louyth
hym
naturally
/
that
he
had
leuer
suffre
gre●e
payn
or
than
he
wolde
be
out
of
the
fauoure
of
hys
father
or
to
be
seperate
from
his
presence
.
Thys
ys
a
kynde
naturall
reuerence
and
a
chyldly
feare
.
And
suche
is
the
feare
that
we
oughte
to
haue
to
God
.
Oure
feare
to
god
oughte
to
be
a
kynde
loueynge
reuerence
/
so
that
we
had
leuer
suffre
all
paynes
then
to
be
seperate
from
his
grace
.
●cda
.
secund
●uestio
.
ix
.
Thys
as
saynt
Thomas
sayeth
is
the
moste
parfyt
feare
/
that
man
may
haue
in
thys
worlde
.
Thys
feare
although
euery
crystyan
man
&
woman
shulde
haue
:
yet
more
specially
those
that
ben
the
spouses
of
cryste
/
oughte
to
haue
the
holy
reuerence
/
and
reuerente
feare
of
god
.
Thys
reuerente
feare
ys
the
locke
of
all
parfeccion
.
It
kepyth
&
preseruyth
man
euer
in
the
loue
of
God
.
and
wyll
not
let
hym
returne
ageyne
to
syn
.
It
euer
comyth
wyth
charite
/
that
is
the
holy
loue
of
god
/
and
departyth
with
the
same
It
euer
lenyth
and
cestyth
vpon
charyte
/
and
encreasyth
with
yt
.
And
neuer
may
be
seperate
from
grace
None
may
haue
thys
.
but
those
that
ben
in
the
grace
and
fauoure
of
god
.
And
none
may
haue
this
excellently
/
but
the
spouses
of
cryste
Iesu
&
suche
that
hathe
forsaken
the
worlde
for
his
loue
.
¶
what
is
the
seruyle
feare
&
what
yuells
comyth
to
vs
there
by
.
The
.iii.
Chapitre
.
ANother
feare
there
ys
/
that
ys
assymylyd
&
comparyd
to
a
bondman
/
or
a
hyryd
saruante
/
whiche
dothe
feare
and
drede
hys
master
for
hys
cruelte
and
Iustice
/
euer
kepynge
and
fulfyllynge
hys
commandementes
for
drede
of
punysshemente
/
or
leste
he
wyll
take
hys
wages
from
hym
.
Thys
feare
contentyth
not
god
/
but
rather
yf
yt
be
vndyscretly
vsyd
/
moche
dyspleasyth
hys
grace
/
and
specially
in
those
/
of
whome
god
lokyth
to
haue
an
hyer
reuerence
/
that
ys
the
holy
loueyng
feare
that
I
spake
of
before
.
These
ben
or
shulde
be
all
relygyous
parsons
.
They
oughte
to
rendre
to
god
an
holy
loueyng
reuerence
/
and
not
to
feare
god
in
hys
Iustice
only
wyth
a
mystruste
of
hys
mercy
/
supposynge
for
euery
tryfull
dampnacion
/
in
theyre
erroniouse
conscience
.
Thys
ys
the
seruyle
feare
/
thys
contentyth
not
god
.
but
yf
yt
be
vsyd
vndiscretly
/
it
sore
displeasyth
hym
for
yt
takyth
his
honoure
&
hys
dew
reuerence
from
hym
/
as
moche
as
man
may
.
Thys
feare
the
greate
synners
of
the
worlde
hathe
some
tyme
.
They
feare
dampnacyon
/
theyre
conscience
puttyth
them
in
remembrance
of
theyr
syn
/
although
for
lacke
of
grace
they
haue
no
remorse
of
the
same
.
But
in
religiouse
parsons
commenly
yt
ys
more
trouble
/
then
other
syn
or
daunger
/
for
yt
drawyth
them
to
a
scrupulosyte
&
feare
of
spyryt
/
that
yt
makyth
them
thynke
that
all
that
they
do
is
noughte
.
and
yet
they
be
in
grace
and
lyue
full
holely
/
but
not
so
holely
as
they
shulde
do
.
yf
they
labouryd
to
put
that
seruyle
feare
away
.
for
yf
they
wolde
/
they
shulde
profyt
moche
/
&
go
foorth
in
holy
lyfe
/
where
as
now
in
thys
feare
/
they
other
stande
styll
/
or
go
backwarde
.
For
thys
seruyle
feare
so
pressyth
downe
the
holy
loue
of
god
:
that
yt
may
not
haue
lyberty
to
spryng
as
yt
wolde
.
It
also
quenchyth
the
holy
feare
aboue
sayde
.
For
the
holy
reuerence
lyftyth
the
eye
of
mannes
soule
euer
vpwarde
to
god
/
where
contrary
wyse
/
the
seruyle
feare
fireth
the
eye
of
man
euer
in
hell
/
for
there
ys
nothynge
in
of
hell
more
then
they
doo
.
But
to
the
saruantes
of
cryste
the
relygiouse
parsons
whyche
wyth
all
theyr
myndes
and
study
applyeth
them selfe
to
sarue
god
dayly
/
and
neuer
to
offende
his
grace
/
yt
is
necessary
to
vse
thys
forsayd
meditacion
of
feare
wyth
dyscresion
/
in
tyme
/
place
/
and
cyrcumstance
conueniente
.
As
when
they
ben
dulle
/
sluggysshe
/
and
not
prompte
or
redy
to
goostly
warkes
.
Or
when
they
haue
carnall
thoughtes
/
or
vayne
gloryous
thoughtes
/
or
suche
other
/
that
lettyth
them
from
the
saruice
of
god
.
Then
a
meditacion
of
the
paynes
of
hell
/
or
of
godes
Iustice
is
necessary
as
a
pricke
/
to
pricke
them
forth
and
to
quycken
theyr
dulle
soule
to
do
theyre
dewty
.
Otherrwyse
yt
may
do
hurte
/
and
abate
theyr
loue
/
whyche
shulde
not
be
/
for
in
loue
restyth
all
parfeccion
.
Thys
I
wryte
by
cause
many
be
deceyued
in
fetynge
and
dredynge
god
/
and
specyally
som
relygiouse
parsons
/
takeynge
the
one
feare
for
the
other
/
wenynge
that
they
rendre
to
god
the
dew
feare
/
and
holy
reuerence
/
and
yt
is
not
so
.
For
they
only
dreade
hym
for
hys
Iustice
/
and
so
gyue
hym
but
a
seruyle
feare
/
whiche
contentyth
hym
not
.
¶
How
of
seruyle
feare
comyth
scrupulosyte
that
moche
trobelyth
the
relygiouse
parson
.
The
.
fyfthe
.
Chapitre
.
FArthermore
this
seruyle
fere
vndiscretly
vsid
bryngyth
them
to
suche
a
scrupulosyte
of
conscience
/
by
the
reason
wherof
.
they
ben
broughte
to
suche
a
maruelous
trouble
of
spirit
/
that
nether
they
can
profyte
in
grace
/
and
in
the
seruyce
of
god
:
nor
yee
can
not
doo
theyre
dewly
as
they
shulde
doo
/
to
theyr
lorde
in
tyme
and
place
conuenient
.
And
all
ys
because
that
they
know
not
the
nature
of
that
spirituall
dysease
/
callyd
scrupulosyte
.
And
to
what
gebardyse
/
parelles
&
confusyons
/
yt
may
bryng
them
yf
yt
be
not
remouyd
and
put
vtterly
a
way
/
whiche
ys
very
easy
to
all
them
that
be
wylynge
to
lyue
in
pece
of
spryte
/
&
holy
loue
of
god
.
For
how
many
they
kepe
theyr
lorde
in
theyr
harte
contynually
/
whose
conscience
is
ful
of
trouble
by
scrupulosite
/
syth
scripture
sayeth
/
that
his
mansyon
&
dwellynge
place
ys
euer
where
peace
is
.
In
pace
fatus
est
locus
eius
.
Psal.
lxxv
.
Then
the
mansyon
of
god
may
not
be
fyxed
in
a
scrupulouse
soule
/
whyche
is
euer
trobelyd
&
ful
of
wauerynges
and
doutfulnes
.
And
though
the
tabernacle
of
grace
for
a
time
may
be
in
theyr
soule
/
yet
there
yt
may
not
contynually
abyde
.
by
the
reason
of
the
grete
troble
that
ys
in
theyr
conscience
.
How
may
grace
abyde
in
that
conscience
that
makyth
dedly
syn
of
euery
veniall
syn
.
And
som
tymes
by
theyr
erronyous
estymacion
&
scrupulosyte
.
they
make
a
greuous
mortall
syn
of
that
/
that
is
no
syn
at
all
but
rather
verteu
.
Example
.
A
good
example
.
when
suche
a
parson
hathe
vsyd
longe
tyme
pryuate
prayers
and
deuocions
.
At
the
comaundement
of
his
prelate
/
when
he
shulde
do
the
worke
of
obedience
:
then
his
scrupulouse
conscience
wyll
bynde
hym
to
the
contrary
.
&
say
/
yt
is
dedly
syn
to
leue
his
deuocions
vnsayde
And
also
morouer
when
he
hathe
vsyd
certayne
prayers
of
deuocion
/
to
the
whyche
he
ys
not
bounde
of
duty
.
somtyme
is
scrupulouse
conscience
wyl
pricke
him
so
with
feare
that
he
dare
not
omyt
&
leue
suche
voluntary
prayers
for
ony
cause
resonable
.
And
that
is
a
greate
folysshenes
.
Euyn
suche
ben
all
scrupulouse
persons
.
that
byndeth
them
to
theyr
erronyouse
conscience
.
whiche
they
oughte
to
refuse
/
remoue
/
forsake
&
depose
/
at
the
counseyll
of
theyr
prelates
or
spirituall
fathers
.
For
though
the
conscience
dothe
euer
bynde
.
yet
when
yt
is
erroneouse
/
yt
shulde
be
deposyd
and
dothe
not
bynde
precysely
/
for
yt
may
&
shulde
be
put
a
way
.
To
whome
may
a
scrupulouse
relygiouse
parson
be
comparyd
?
●
comparison
Certeynly
to
a
man
that
walkyth
in
a
way
that
is
most
playne
▪
plesante
/
and
sure
/
and
yet
he
wyll
stumble
at
a
pease
/
or
at
a
whete
corne
/
or
at
a
cherystone
/
for
a
scrupul
ys
callyd
suche
a
lytel
stone
.
Euyn
so
of
suche
maner
his
he
worthy
grate
derysyon
that
wyll
be
scrupulouse
in
relygion
.
whiche
is
the
most
right
/
playne
/
sure
/
and
plesaunt
way
/
that
eny
cristen
man
may
walke
in
/
to
god
.
And
yet
in
relygion
the
scrupulouse
parson
wyll
stumble
at
euery
strawe
/
and
somtyme
make
that
thyng
that
is
verteu
/
by
his
weake
coniectures
&
corrupte
estymacions
to
be
vyce
/
&
that
syn
that
is
but
venyall
/
to
be
greuous
&
mortal
.
And
the
cause
of
all
this
is
for
he
knoweth
not
the
nature
of
scrupulosite
.
He
knoweth
not
what
yt
is
/
&
whereof
yt
rysyth
/
or
bredyth
/
what
thynges
they
be
that
noryssheth
it
/
what
thynges
maynteyneth
yt
/
to
what
gebardy
it
bryngeth
the
parson
that
is
infecte
wyth
yt
/
and
how
&
by
what
maner
they
myghte
haue
remedy
to
remoue
it
and
vtterly
put
yt
a
way
.
By
cause
that
all
these
premysses
somtyme
be
vnknowen
/
the
parsons
that
be
scrupulouse
be
maruelously
troubelyd
&
broughte
to
so
greate
feare
of
conscience
and
spirite
:
the
scantly
they
can
goo
forthe
in
the
saruyce
of
god
as
they
shulde
do
.
And
yet
the
thynge
that
troubelyth
them
ys
but
a
tryfle
in
yt
selfe
/
and
sone
remouyd
yf
they
wolde
put
ther
good
wyll
there
vnto
.
vndoutyd
to
the
greate
encrease
of
verteu
in
theyr
soules
.
Therfore
/
for
these
aforsaid
causes
&
effectes
of
scrupulosyte
.
I
shall
teche
somwhat
for
the
conforte
of
the
said
parsons
/
and
fyrste
what
is
scrupulosyte
.
what
is
scrupulosyte
.
The
.vi.
Chapitre
.
¶
Scrupulosyte
is
callyd
somtyme
pusyllanimite
somtyme
the
feare
of
conscience
/
somtyme
erronious
of
conscience
/
and
thus
yt
is
dyffyned
.
Scrupulosyte
is
a
dulle
tediousnes
and
vndyscrete
deieccion
or
trouble
of
the
mynde
/
by
th
occasion
of
ymaginacions
of
certayne
thynges
whiche
semyth
to
be
contrary
.
Also
yt
is
callyd
the
fleyng
or
abhorrynge
of
feare
by
the
whyche
in
a
mynde
vnstable
imagenynge
thynges
for
to
come
that
byn
terryble
is
causyd
an
anguysshe
of
spryte
&
straytenes
in
conscience
.
But
that
noble
Clarke
Gerson
declaryth
it
more
playne
and
sayeth
.
In
comp●…dio
theolo
.
●…
Item
libro
.
i●…
de
consola●…one
ꝓsa
se●…
Scrupulosyte
ys
a
waueryngnes
/
or
a
doutefulnes
and
a
feare
that
ys
causyd
of
weake
and
vncerteyne
coniectures
of
the
mynde
.
As
he
myghte
saye
thus
.
Scrupulosyte
ys
a
wauerynge
vnstablenes
of
the
fantasy
.
A
doutfull
vndyscussyd
and
vncerteyne
weake
coniecture
of
reason
/
&
troubelous
feare
of
the
conscience
.
In
the
whiche
wordes
yt
apperyth
well
/
that
scrupulosyte
is
not
the
parfit
dyscussyd
acte
of
reason
/
but
rather
a
weake
coniecture
without
deu
delyberacion
.
And
that
apperyth
wele
by
this
.
Let
a
scrupulouse
parson
be
askyd
counseyl
of
an
other
in
those
thynges
in
the
whiche
he
is
tanglyd
hym selfe
/
and
some
tyme
he
wyll
gyue
holsom
counseyll
wythout
scrupull
/
and
that
he
can
not
gyue
to
hymselfe
/
wherfore
it
is
playne
that
scrupulousnes
dothe
not
procede
of
parfit
delyberacion
.
For
yt
is
but
a
weake
imaginacion
or
a
feble
coniecture
of
reason
.
It
apperith
also
/
that
scrupulosyte
is
not
the
fynall
sentence
of
conscience
.
For
yf
yt
were
/
yt
must
nedes
bynde
to
fulfyll
the
sayd
sentence
/
whether
yt
were
good
or
yuel
.
For
after
doctours
/
the
erronious
conscience
so
dothe
bynde
/
as
longe
as
yt
is
not
put
a
way
/
but
it
oughte
euer
to
be
deposyd
and
put
a
way
/
when
a
thynge
is
fynally
decreed
of
conscience
/
conscience
hathe
no
doute
/
but
strongly
comaundyth
yt
/
as
yt
apperyth
in
these
worldly
consciences
/
in
byyng
&
selyng
/
where
often
tymes
though
they
do
wronge
/
they
put
no
doutes
.
But
scrupulosite
is
euer
a
douteful
feare
of
the
conscience
/
wherfore
I
may
conclude
/
that
a
man
may
do
ageynst
his
scrupulouse
mynde
&
yet
do
not
ageynst
his
conscience
.
Also
a
man
may
put
a
way
his
scrupulosyte
/
without
comytyng
of
syn
.
but
rather
somtyme
with
meryte
.
&
to
th
encrease
of
grace
&
verteu
.
For
as
saynt
Thomas
sayeth
/
the
conscience
.
and
the
feare
of
conscience
ben
tow
thinges
.
To
do
ageynst
the
conscience
is
syn
.
but
to
do
agenst
the
feare
or
waueryng
doutfulnes
of
the
conscience
may
be
without
syn
/
what
so
euer
acte
be
wythout
doute
and
feare
:
that
ys
no
scrupul
/
ne
may
be
callyd
a
scrupulosyte
.
And
contrary
wyse
.
That
acte
that
procedeth
not
of
parfyt
delyberacion
/
but
is
in
feare
&
doute
/
yt
semyth
a
scrupulousnes
.
Thus
we
haue
shewyd
you
the
nature
of
scrupulosyte
.
¶
wherof
scrupulosyte
rysyth
or
bredyth
.
The
.vii.
Chapitre
.
NOw
we
shall
shew
you
whereof
scrupulosite
doth
brede
/
&
other
p̄mysses
aforesayd
.
Though
doctours
shew
many
&
dyuerse
causes
that
may
be
occasion
of
scrupulosyte
/
yet
for
this
our
purpose
.
Antoninus
in
prima
ꝑt●
summe
.
tit.
iii.
captlo
.
x.
I
note
one
special
cause
aft
doctours
sometyme
therof
that
is
to
say
/
the
naturall
complexion
of
man
/
when
our
fore
father
Adam
had
broken
the
comaundement
of
god
/
wher
afore
his
syn
he
had
his
body
at
his
wyll
After
his
syn
his
flesshe
was
all
rebellyng
to
hym
&
full
of
diuers
inclynacions
to
vice
.
Inclinacions
to
Pryde
/
to
enuy
/
to
ire
/
to
couytousnes
/
to
slouthe
/
to
glotony
/
&
to
lechery
.
with
many
other
inclynacions
lefte
in
man
/
after
the
dyuersyte
of
hys
complexion
/
as
paynes
dew
for
hys
syn
.
som
mo
/
som
lesse
/
after
the
dyuersyte
of
theyr
natural
complexion
.
Among
all
.
One
cause
of
scrupulosyte
.
I
note
specially
for
this
our
purpose
/
the
naturall
inclynacion
to
inordynat
feare
.
The
whiche
I
wolde
chose
/
if
yt
were
in
my
lyberty
afore
all
the
other
perilous
inclynacions
aforsayde
.
For
comonly
they
that
of
naturall
disposycion
byn
disposyd
to
feares
:
they
other
wante
many
of
the
other
/
or
else
they
be
not
moche
troublyd
with
them
as
other
be
.
This
natural
inclynacion
to
feare
after
doctours
may
ryse
of
an
humour
in
the
stomake
callyd
melancoly
/
whiche
humour
moche
disposyth
to
fere
/
&
specially
in
women
.
whiche
as
saint
Thomas
sayeth
.
by
the
occasion
of
that
humoure
.
whereof
th●
feare
of
w●…men
comy●
to
them
.
when
they
go
alone
they
be
vndiscretly
fearyd
.
&
dredyth
thynges
/
that
no
constant
crysten
persons
shuld
feare
.
For
as
saynt
Thomas
sayeth
.
In
the
nyghte
specially
they
woll
ymmagyn
that
they
se
sprytes
&
beastes
and
other
deformyd
fygures
.
And
all
is
that
theyr
fantasy
by
reason
of
the
said
humour
/
whiche
inclyneth
them
to
the
sayd
feare
.
Thys
drede
shulde
not
be
in
the
spouses
of
criste
.
In
whose
harte
euer
shulde
be
the
quycke
remembraunce
of
the
passion
of
our
lorde
Iesu
/
whiche
makyth
all
feares
to
vanysshe
a
way
.
as
the
flame
of
the
fyre
puttyth
a
way
the
smoke
.
of
the
contrary
/
and
the
son
the
shadow
or
darknes
of
the
clowdes
.
No
cristen
man
or
woman
oughte
to
feare
any
damnyd
sprytes
.
For
the
lyons
of
hell
be
bounde
and
may
do
nothyng
to
man
/
but
only
at
the
wyll
of
oure
lorde
.
And
our
moste
gracyous
master
cryst
Iesus
neuer
dothe
suffre
the
enmy
to
appere
vysybly
to
any
of
hys
saruantes
that
loueyth
hym
.
but
he
gyueth
them
gostly
strengthe
to
resyst
hym
/
and
not
to
feare
hym
/
as
I
shall
shew
after
by
example
.
And
also
yt
was
playne
&
manyfestly
shewyd
in
saynt
Margaret
/
saynt
Iulyan
the
vyrgyn
/
saynt
Kateryne
of
sene
and
many
other
mo
/
bothe
men
and
women
.
And
although
scrupulosyte
&
feare
of
conscience
may
be
causyd
many
wayes
.
yet
in
women
and
som
other
that
to
our
lorde
be
righte
faythfull
/
yt
may
ryse
of
this
forsayd
humoure
&
inclynacion
of
natural
complexion
.
And
therfore
as
we
sayd
before
/
in
suche
yt
is
more
trouble
then
daunger
or
peryll
/
and
those
in
conscience
trymble
and
quake
.
as
the
profet
sayeth
/
where
no
feare
is
.
nor
peryl
and
many
tymes
also
no
syn
.
Psalmo
.xiii
&
.lii.
¶
How
scrupulosyte
is
norysshed
.
The
.viii.
Chapitre
.
ANd
not
only
the
feare
of
the
conscience
or
scrupulosyte
ys
bred
by
the
occasion
somtyme
of
this
inclynacion
of
nature
/
but
also
yt
is
norysshed
by
an
vnstable
fantasy
/
whyche
comonly
&
often
tymes
by
th
occasion
of
this
humor
melancoly
is
dysposyd
to
ymagyn
tho
thynges
that
ben
teryble
and
fearefull-and
that
is
one
cause
that
makyth
the
conscience
troublyd
and
doutful
/
&
full
of
feare
.
An other
cause
of
scupulosyte
.
whiche
feare
is
callyd
scrupulosyte
.
An other
cause
that
noryssheth
scrupulosyte
is
this
.
where
the
ymaginacion
is
moche
occupyed
wyth
terryble
fantasyes
/
the
mynde
is
moche
inclyned
to
consyder
the
same
And
for
as
moche
as
to
the
faythfull
sowle
/
syn
and
seperacyon
from
god
ys
moste
abhorryd
/
therfore
those
thynges
whiche
shulde
cause
or
folow
of
the
same
be
moste
terible
to
the
mynde
/
as
the
iustice
of
god
.
his
fynal
sentence
of
iugement
and
reprobacion
.
his
moste
strayte
examynacion
of
all
synnes
.
the
teryble
paynes
of
hell
and
dampnacion
,
that
be
ordenyd
for
synners
.
&
the
acountes
that
man
must
then
gyue
of
euery
ydell
worde
and
of
venyall
synnes
/
be
they
neuer
so
smalle
.
and
the
horryble
company
of
diuels
&
suche
other
.
These
vndyscretly
consyderyd
causyth
the
seruyle
feare
of
god
.
and
that
noryssheth
the
feare
of
conscience
/
&
scrupulosyte
.
as
the
moysture
of
the
erthe
noryssheth
the
plante
or
herbe
.
and
euyn
so
makyth
yt
growe
and
encrease
.
And
somtyme
the
enemy
ryghte
well
knowyng
the
naturall
dysposycion
&
complexion
of
man
helpyth
forwardes
and
mouyth
by
suggestion
ofte
to
the
consideracion
of
the
same
and
all
these
doth
norysshe
scrupulosyte
.
¶
wherof
scrupulosyte
is
maynteyned
.
The
.ix.
Chapitre
¶
Scrupulosite
is
maynteyned
as
I
note
specially
of
tow
thynges
.
that
is
to
say
/
of
an
erroneous
conscience
/
and
of
the
moste
perylous
spyce
of
pryde
callyd
syngularite
/
whiche
is
when
a
parson
so
testyth
to
his
owne
opinion
and
to
his
owne
reson
/
that
he
wyll
not
beleue
eny
other
.
nor
folowe
the
counseyl
of
eny
other
.
and
thys
ys
the
more
peryllous
yuyll
of
these
tow
.
For
though
a
parson
haue
an
erroneouse
conscience
/
yet
yf
he
be
meke
&
wyll
folowe
counseyl
.
he
may
sone
put
hys
erroure
a
way
.
&
sone
be
curyd
of
this
forsayd
sprituall
sycknes
/
callyd
scrupulosyte
.
But
yf
he
be
infecte
with
syngularite
/
yt
is
harde
to
remoue
the
erroure
of
his
conscience
/
excepte
a
speciall
grace
and
good
wyll
/
with
dylygent
labour
of
his
owne
parte
.
〈…〉
Singularite
is
peryllouse
in
euery
person
/
but
as
saint
Gregory
sayeth
/
moste
peryllouse
in
a
relygyous
parsone
that
entendyth
parfeccyon
Suche
yf
they
take
an
opinyon
/
or
errour
.
harde
yt
is
to
remoue
them
from
yt
.
And
specially
as
he
sayeth
in
the
begynyng
of
theyr
conuersion
to
relygyon
Suche
parsons
scrupulouse
and
synguler
in
theyre
owne
wayes
/
byn
apte
to
be
ouerthrowen
in
all
temptacions
/
and
be
dysposyd
to
receyue
all
the
suggestions
of
the
enemy
/
&
that
is
be
cause
they
ben
lyke
to
hym
/
in
theyr
īordinat
loue
of
theyr
owne
excellensy
whiche
is
their
syngularite
.
Suche
wyll
kepe
the
smale
thynges
of
relygion
precysely
.
&
suche
ꝑfeccions
as
byn
but
tryfles
.
but
the
greate
parfeccions
&
bordyns
of
relygion
/
and
specially
obedience
&
mekenes
they
wyl
not
kepe
.
Suche
may
be
sone
knowen
.
For
pretendeyng
parfeccion
/
they
ben
euer
redy
to
be
ful
of
suspicions
/
redy
to
take
occasyons
redy
to
set
at
noughte
/
dyspyse
and
dysdayne
the
workes
of
other
persons
.
But
suche
maner
of
persons
ben
sore
deceyued
For
they
shall
neuer
profyt
in
gostlynes
/
nor
encrease
in
grace
/
for
god
resystyth
the
syngular
&
prowde
parson
as
scrypture
sayeth
/
&
gyueth
hys
grace
habundantly
to
the
meke
sowle
.
Deus
suꝑbis
resistithumilibus
dat
graciam
.
Iac.
iiii
.
Suche
persons
ben
euer
vnquiet
/
vnstable
and
full
of
troubles
&
anguysshe
of
spirite
partly
/
by
the
reason
of
theyr
scrupulosyte
partly
/
by
theyr
syngularite
.
Theyr
scrupulous
conscience
wyll
trouble
them
amonge
in
theyr
saruyce
.
Of
scrupulosite
in
sayynge
of
saruice
.
when
theye
haue
sayde
yt
ones
sufficiently
as
theyre
fraylte
wyl
suffer
/
yet
they
can
not
be
content
/
but
the
feare
of
theyr
conscience
pricketh
them
/
&
so
they
say
yt
agayne
/
twyse
or
thryse
.
And
worse
at
the
seconde
tyme
/
then
at
the
fyrste
.
De
vita
spūali
anime
lectio
iiii
.
Item
in
tract
.
de
remediis
contra
pusillanimitatem
.
But
as
Doctor
Gerson
sayeth
.
Let
suche
parsons
know
for
a
certenty
/
that
the
churche
byndeth
no
person
to
say
his
saruice
with
actuall
deuocion
and
actuall
attencion
of
mynde
in
al
his
saruice
.
For
then
he
shulde
offende
in
sayng
of
it
when
he
hathe
not
actuall
deuocion
/
&
that
is
false
.
For
deuocion
is
of
god
&
not
in
our
power
to
haue
yt
but
as
it
pleasyth
his
grace
.
Also
as
saynt
Thomas
sayeth
/
yt
is
sufficient
that
in
the
begynynge
/
when
he
shulde
say
his
saruice
/
that
he
haue
an
entent
to
sarue
god
and
to
do
his
dewty
.
Theyr
syngularite
also
with
feareful
conscience
comonly
dothe
vnquiet
and
trouble
them
in
theyr
confessions
sore
.
And
as
doctor
Gerson
sayeth
/
surely
without
reason
.
For
they
wyll
forme
&
make
a
greate
conscience
of
those
thynges
that
ben
but
tryfels
/
in
comparison
/
&
lyghte
offences
/
and
suche
veniall
synnes
/
wythout
the
whiche
/
yt
is
not
possyble
this
lyfe
to
be
contynuyd
.
In
suche
they
wyll
make
suche
precyse
serche
and
dyscusse
of
conscience
/
that
they
wyll
leue
nothyng
vnconfessid
but
make
conscience
of
all
theyr
lyfe
/
and
vnwysely
more
wepyng
theyr
offences
in
the
balance
of
the
iustice
of
god
/
then
in
the
balance
of
his
marcy
.
Such
yf
they
folow
not
counseyle
/
&
put
a
way
this
scrupul
they
shall
come
to
this
inconvenience
/
that
they
shall
make
conscience
of
that
/
that
is
no
syn
/
and
confesse
that
/
that
is
no
vyce
/
nor
matter
of
confession
/
and
that
is
not
to
be
done
.
This
smellyth
all
of
syngularite
/
and
specially
in
them
that
comyth
to
confession
haueyng
competent
contricion
as
this
clarke
Gerson
sayeth
/
and
somtyme
haboundant
contricion
/
and
maketh
theyr
confession
sufficyently
:
yet
by
the
reason
of
theyr
scrupulousnes
&
syngularite
/
they
be
not
content
/
nor
can
be
suffysyd
with
one
confession
sufficiently
made
/
but
somtyme
they
wyl
make
tow
or
mo
confessions
of
suche
smalle
synnes
/
and
so
do
they
vnreuerence
&
dyshonoure
to
the
holy
sacrament
of
penaunce
and
mystrust
the
same
/
&
bothe
wery
themself
and
also
theyr
gostly
father
.
〈…〉
Psalmo
.
xiii
.
●●
.
lv
.
Vbi
supra
.
Caplo
.
xii
.
They
quake
&
tremble
as
the
prophet
sayeth
/
where
no
drede
is
.
Suche
sayeth
this
forsaid
clarke
byn
syngular
/
more
trustyng
in
theyr
owne
iustice
/
then
in
the
marcy
of
god
.
They
wene
to
make
them selfe
so
clene
/
that
they
shall
haue
no
nede
of
the
marcy
of
god
/
but
they
loke
to
be
sauyd
by
his
iustice
But
let
suche
take
hede
/
what
our
sauiour
sayeth
in
his
holy
rewle
whiche
we
haue
professyd
/
blyssyd
be
hys
holy
name
euer
more
therfore
.
that
yf
a
man
wolde
suffer
hym selfe
to
be
slayne
in
his
body
/
yf
yt
were
possyble
a
.
C.
tymes
for
penaunce
yet
for
all
that
/
he
shuld
not
be
worthy
to
come
to
heuen
/
yf
god
wolde
procede
after
the
only
rygoure
of
his
iustice
ageynst
hym
.
Thus
we
haue
shewyd
you
wherof
/
as
in
parte
/
and
as
of
one
rote
scrupulosyte
dothe
brede
/
wherof
yt
is
norysshed
and
mayntenyd
that
is
to
say
/
of
complexion
yt
may
spryng
/
of
an
vnstable
fantasy
and
seruyle
feare
yt
may
be
noryshed
and
of
an
erroneous
conscience
&
syngular
mynde
yt
may
be
maynteyned
.
¶
Of
the
yuels
that
scrupulosite
bryngeth
to
.
The
.x.
Chapitre
.
NOw
restyth
behynde
to
shew
what
pareyls
troubles
&
ieobardy
scrupulosyte
may
brynge
eny
parson
to
.
And
what
remedyes
for
the
same
.
and
for
all
these
forsayd
feares
and
troubles
.
Fyrst
as
concernyng
the
pareyles
and
ieobardies
/
to
the
whiche
scrupulosite
may
brynge
that
parson
that
restyth
in
yt
/
there
be
many
&
dyuers
.
of
that
whiche
all
for
lacke
of
tyme
I
can
not
write
now
.
yet
one
ieobardy
I
note
/
that
I
fynde
in
a
notable
doctour
/
to
the
whiche
those
that
ben
infecte
with
scrupulosite
somtyme
be
broughte
.
And
lyke
as
I
haue
shewed
one
occasion
wherof
yt
may
sprynge
and
breyde
.
That
ys
naturall
complexion
:
so
lyke
wyse
I
shall
shew
one
pareyl
and
ieobardy
aboue
all
other
/
to
the
whiche
yt
may
brynge
.
Doctours
/
and
specially
physyciens
determyne
and
say
/
that
of
a
certeyne
humoure
in
the
stomacke
/
whether
that
humoure
be
melancoly
/
as
yt
is
lyke
to
be
/
or
els
a
dust
coloure
/
or
rather
a
blacke
fleme
.
I
leaue
yt
to
them
that
be
lernyd
in
physycke
but
they
say
/
that
of
suche
an
humoure
there
rysyth
a
blacke
&
a
darke
fume
to
the
hed
/
whyche
so
troubelyth
the
sensis
and
hed
of
man
/
that
by
th
occasion
therof
/
reason
is
darkenyd
.
&
that
as
saynt
Thomas
sayeth
/
is
the
gretest
payne
that
may
be
in
this
worlde
/
and
specially
to
the
faythful
soule
.
For
yf
reason
be
darkenyd
and
may
not
haue
his
course
to
discerne
&
discusse
parfytly
thynges
as
hym
oughte
to
do
that
causyth
in
the
conscience
of
man
or
woman
/
A
feare
&
waueryng
doutfulnes
/
and
that
is
scrupulosyte
.
And
so
longe
without
remedy
that
feare
maye
growe
/
that
it
wyll
brynge
the
conscience
halfe
to
consent
to
thynges
that
ben
wrong
/
whiche
for
lacke
of
dew
delyberacion
/
reason
can
not
discusse
nor
discerne
.
And
paraduenture
fall
to
mocions
of
infidelyte
.
to
anguysshe
of
spyrit
/
&
tediousnes
of
lyfe
.
thynkeyng
all
that
they
do
to
be
noughte
.
And
that
they
be
forsaken
of
almyghty
god
.
and
delyuerid
to
the
handes
of
the
enemy
/
for
theyr
synnes
/
and
so
fall
to
desperacion
.
This
is
the
greatest
payne
that
may
be
in
this
worlde
/
to
the
faythfull
soule
.
And
in
paciently
sufferynge
this
payne
/
and
in
wysely
ouercomynge
the
same
/
there
is
promysed
the
greate
crowne
of
glory
/
&
so
moche
more
glory
/
that
the
payne
ys
importable
.
And
certeynly
/
this
payne
or
some
other
lyke
.
ys
necessary
&
moche
holsom
for
the
syngular
persone
to
kepe
hym
in
mekenes
/
leaste
he
shulde
fall
to
farther
pryde
and
so
lose
the
fauour
of
god
&
crowne
of
glory
.
〈…〉
There
is
as
saint
Augustine
sayeth
for
euery
syn
a
dew
payne
.
And
god
of
iustice
hathe
comaundyd
that
euery
inordynate
mynde
shall
receyue
hys
dew
payne
in
hym selfe
.
As
the
enuyous
harte
hys
payne
.
The
slouthfull
hys
payne
.
The
Gloton
hys
payne
/
&
so
forthe
of
other
But
among
than
all
/
there
is
no
payne
so
meyte
to
suppresse
syngularyte
/
as
these
forsayd
spirituall
paynes
&
temptacions
.
The
whiche
/
for
as
moche
/
as
we
haue
shewyd
how
they
may
com
&
ryse
in
some
maner
wyse
/
of
the
route
of
our
corupte
nature
/
wherfor
suche
may
be
somtyme
more
payne
then
parell
.
as
we
haue
sayd
before
.
Libro
pri
d●
conso
.
theolo●
ꝓsa
.
iiii
.
&
libro
.
iiii
.
ꝓs●
secunda
.
A
good
desperacion
.
For
doctour
Gerson
sayeth
that
there
is
a
good
scrupulosyte
and
a
good
desperacion
.
That
is
a
good
desperacion
that
reryth
vp
the
dull
soule
of
man
/
&
makyth
yt
stronge
in
hope
.
for
the
faythful
soule
beyng
in
fore
temptacions
&
paynes
/
seyng
that
he
can
not
delyuer
&
helpe
hym selfe
/
he
castyth
all
his
thoughtes
/
harte
&
mynde
/
body
&
soule
/
in
to
the
handes
of
god
hys
maker
/
&
cleuyth
fast
to
his
marcy
.
as
doth
the
nedyll
to
the
adamant
stone
.
And
that
soule
doutles
shall
haue
conforte
of
god
.
whiche
anone
as
he
receyueth
/
he
ys
euer
afterwarde
more
strong
in
hope
than
he
was
before
.
Thys
is
a
good
desperacion
.
Vbi
supra
.
A
good
scupulosite
.
Lykewyse
/
that
is
a
good
scrupulosyte
.
that
ys
occasion
to
remoue
the
soule
from
seruyle
feare
/
&
tymerous
conscience
to
harty
&
faruent
loue
.
And
that
ys
a
good
mocion
of
infydelyte
/
by
the
occasyon
of
the
whiche
/
man
may
obteyne
clere
faythe
/
&
quicke
faythe
in
thynges
concernyng
his
saluacion
.
I
write
not
this
/
the
only
euery
man
that
ys
scrupulous
&
syngular
hathe
these
forsaid
spiritual
infyrmytyes
&
temptacions
but
also
som
tymes
/
the
stronge
&
faythfull
saruantes
of
god
.
that
had
leuer
haue
theyr
hartes
pluced
out
of
theyr
brestes
then
in
worde
/
dede
/
or
thought
they
wolde
declyne
from
the
trew
faythe
.
and
loue
of
Iesu
criste
.
And
for
as
moche
as
allmyghty
god
loueyth
them
moste
syngularly
.
therfore
he
wyll
proue
them
in
the
fornace
of
payne
&
tribulacion
.
lyke
as
he
dyd
his
naturall
&
eternall
son
our
sauioure
&
lorde
Iesu
crist
.
And
the
cause
ys
.
that
aboue
other
paciently
sufferyng
the
same
/
they
be
preordinate
to
haue
an
hyer
crowne
of
glory
in
heuen
.
For
as
that
noble
&
deuoute
clarke
.
whome
I
suppose
ye
bothe
knew
and
louyd
for
his
synguler
verteu
Doctoure
Chubbes
/
in
hys
conflate
/
comparyth
the
swetnes
of
deuocion
/
&
faruoure
of
charyte
vnto
mylke
.
●onflate
ys
●e
name
of
〈◊〉
boke
.
wyth
whiche
.
god
often
tymes
dothe
fede
and
norisshe
his
tendre
chyldren
/
&
suche
as
ben
tendre
in
fayth
/
weake
in
faythe
/
weake
in
hope
&
feble
in
loue
.
But
the
stronge
saruantes
&
champions
of
god
.
byn
fed
wyth
a
more
stronge
meate
/
as
with
paynes
/
labours
/
commaundementes
/
ꝓfeccions
&
greate
troubles
/
temptacions
&
aduersityes
.
whiche
yf
they
suffer
pacyently
and
so
prouyd
/
kepe
hole
&
breke
not
from
the
loue
of
god
.
suche
be
blyssed
sayeth
the
wyse
man
.
And
they
shall
haue
the
crowne
of
glory
/
whiche
god
hathe
promysyd
&
kepyth
for
them
.
〈…〉
And
saynt
Iames
in
hys
epystle
exhortyth
euery
faythfull
soule
to
the
same
.
sayng
.
Be
glad
and
esteme
yt
for
a
great
ioye
/
when
ye
be
in
troubles
/
&
temptacions
.
For
syth
the
lyfe
of
faithfull
man
is
comparyd
to
batayle
in
scripture
.
the
cristian
man
shulde
not
care
/
nor
abate
his
gostly
corage
to
god
when
he
is
assayled
by
the
enemy
.
or
otherwyse
tossyd
in
aduersyte
.
knowyng
for
certayne
that
none
may
come
to
heuen
but
by
troble
&
payne
Saynt
Paule
sayth
.
●ebre
.
xii
.
B●
Them
whom
god
receyueth
&
admyttyth
as
hys
chyldren
/
he
correctyth
in
thys
worlde
.
And
none
may
loke
to
be
enheritours
of
the
kyngdome
of
heuen
/
the
in
this
worlde
wyll
suffre
no
payne
.
And
therfore
the
faithful
saruant
of
god
shuld
not
regarde
moche
what
payne
he
dothe
suffre
.
nor
of
whome
hys
payne
takyth
occasion
or
ys
causyd
.
For
know
ye
for
certayne
that
all
payne
sensyble
is
wroughte
of
god
.
&
of
hym
pryncipally
ys
comaundyd
.
.
s
.
Thoma●
And
thoughe
the
occasion
of
oure
syn
som
tyme
may
be
the
cause
/
by
the
suggestion
of
the
enemy
.
And
though
also
the
cause
meritorious
may
be
our selfe
.
other
by
our
surfet
or
necglygens
/
fraylte
/
ignorance
/
or
corrupte
wyll
/
yet
the
payne
is
only
of
god
/
as
the
pryncipall
cause
/
to
rectify
/
other
the
syn
that
is
past
/
or
to
lett
the
syn
that
is
to
com
.
so
the
ꝓphete
Dauid
sayeth
.
Psal.
xxxvi●
that
god
correctyth
man
for
syn
.
Then
we
shulde
not
moche
care
nor
be
wery
of
payne
but
we
ought
dylygently
to
apply
all
our
study
/
after
the
counsayl
of
the
wyse
man
.
How
we
may
receyue
wyth
harty
thankes
all
suche
thynges
that
god
shal
sende
.
whether
they
be
aduersities
/
or
prosperitie
.
And
often
to
reuolue
&
recount
in
our
mynde
:
how
we
may
prepare
&
order
our selfe
paciently
to
suffre
/
endure
&
to
contynew
hole
&
vnbroken
.
in
such
temptacions
aduersities
&
proues
.
For
lyke
as
the
fier
tryeth
&
prouyth
the
syluer
or
golde
.
Eccli
.
ii
.
so
the
fornace
of
payne
&
tribulacion
prouith
the
elect
chyldren
&
chosen
ēheritours
of
the
kyngdom
of
heuen
.
saint
Paule
wytnessyth
that
same
.
sayng
.
Roma
.
v.
Tribulacion
warkyth
pacience
.
Pacience
hole
&
vnbroken
workyth
profe
.
&
profe
warkyth
hope
.
&
hope
neuer
confoundyth
/
but
gyuyth
such
gostly
strengthe
to
man
&
knytteth
his
harte
so
fast
to
god
.
that
all
payne
is
plesure
to
hym
&
augmentacion
of
strengthe
&
grace
.
Example
.
An
examp●●
of
the
pott●●
The
pottar
when
he
turnyth
his
vessel
&
in
the
first
tyme
makyth
yt
as
long
as
it
is
grene
erth
.
he
setyth
no
gret
store
by
it
.
But
when
he
hathe
put
it
in
the
fier
.
&
after
take
it
out
agen
/
if
he
fynd
it
broken
.
he
wyl
sone
cast
it
a
syde
as
noughte
/
&
settyth
no
store
therby
.
But
yf
yt
be
hole
and
sounde
when
he
takyth
it
out
of
the
tyer
.
then
he
makyth
moche
of
yt
.
trustyng
that
yt
shall
rendre
&
yelde
hym
suche
avantage
as
he
made
yt
for
And
that
pot
so
beynge
hole
&
sounde
after
the
fyer
.
yf
yt
had
reason
&
vnderstondyng
/
myght
haue
grete
confort
&
trust
to
com
to
that
ende
/
that
yt
was
made
for
.
So
in
lyke
wyse
.
That
parson
that
in
paynes
&
temptacions
can
suffer
all
paciently
&
endure
hole
&
breke
not
/
he
may
haue
greate
hope
&
trust
of
hys
saluacyon
.
Thus
we
haue
shewed
you
to
what
ieobardy
scrupulousnes
and
syngularite
bryngeth
.
¶
Of
remedyes
ageynst
scrupulosyte
.
The
.xi.
Chapitre
¶
NOw
we
shall
shew
you
what
remedyes
for
the
same
.
〈…〉
And
fyrst
ageynst
scrupulosyte
.
As
the
famous
clarke
doctour
Nydar
sayeth
/
and
also
yt
ys
in
speculo
spūalium
.
Scrupulosite
is
remouyd
by
.iii.
thinges
that
is
to
say
/
by
deposyng
&
putyng
a
way
of
the
erroneous
conscience
.
by
mekenes
.
&
by
clene
discrete
confession
.
In
the
whiche
I
note
that
scrupulosite
shulde
be
remouyd
&
dystroyed
/
in
a
contrary
wyse
to
the
order
wherof
it
dothe
growe
/
&
specially
in
this
one
poynte
of
scrupulosyte
/
that
we
haue
taken
to
entrete
of
.
It
bredyth
of
the
inclynacion
of
our
corrupte
nature
.
It
is
norysshed
by
an
vnstable
fantasy
/
&
by
seruyle
feare
/
and
by
the
suggestion
of
the
enemy
.
It
ys
mayntenyd
by
syngularite
&
by
an
erroneous
conscience
.
Now
fyrst
after
this
forsayd
clarkes
we
oughte
to
do
a
way
our
erroneous
conscience
and
then
put
a
waye
syngularyte
/
&
take
mekenes
.
And
as
for
the
vnstable
thoughtes
/
cast
them
in
the
lappe
of
your
gostly
father
.
And
for
as
the
inclynacion
of
nature
.
drede
yt
no
more
.
then
ye
wolde
drede
the
inclynacion
to
vnclennes
of
the
body
/
or
the
inclynacion
to
impacience
or
glotony
.
or
eny
other
vyce
ageyn
the
wiche
we
must
euer
fyghte
/
&
there
vpon
dependyth
and
folowyth
the
crowne
of
glory
.
scde
Thin●
secundo
.
●
For
as
saynt
Paule
sayeth
none
shall
be
crownyd
but
only
they
that
manly
dothe
fyghte
for
yt
.
in
the
batayl
of
verteu
.
And
yf
scrupulousnes
of
these
greate
feares
of
conscience
had
byn
good
&
necessary
:
the
holy
saruantes
of
god
that
hath
gon
before
vs
/
wolde
haue
byn
scrupulous
/
&
that
we
rede
not
.
For
I
suppose
yf
all
had
byn
scrupulous
.
we
shulde
not
haue
had
the
innumerable
multytude
of
martyrs
/
confessours
and
other
holy
fathers
that
byn
past
/
nor
the
vnspekable
workes
that
holy
doctours
haue
writen
&
left
for
our
confort
.
wyth
many
&
dyuers
counseyls
&
preceptes
to
directe
our
conscience
agenst
suche
scrupulosytyes
.
And
that
they
wolde
not
haue
done
/
yf
we
oughte
to
gyue
place
to
suche
feres
.
Therfore
be
neuer
wery
of
eny
suche
īordinat
fearys
.
but
take
dew
parte
agenst
them
when
they
come
.
&
order
them
after
discrecion
.
And
yf
they
wyll
be
fearse
/
suppresse
&
preuent
them
by
holy
&
swete
meditacions
of
the
goodnes
of
god
.
of
his
greate
marcy
&
benefytes
/
&
loue
that
he
hathe
to
man
.
And
thanke
his
grace
for
that
yt
hathe
pleasyd
hym
to
admyt
man
to
be
partenar
of
his
glory
.
for
resystyng
suche
smale
mocions
and
tryfels
.
The
ordyr
&
maner
to
put
a
way
an
erroneous
conscience
.
To
remou●
an
errone●●
conscience
Doctours
shewyth
sayng
/
that
yt
is
moste
sure
to
do
yt
after
the
counseyl
of
theyr
gostly
fathers
and
discrete
confessours
.
for
that
putyth
all
thynges
out
of
doute
.
bothe
by
the
reason
of
theyre
meke
obedience
to
theyr
confessour
/
&
by
the
grace
of
the
sacrament
of
penaunce
.
In
the
whiche
vndouted
the
holy
goste
dothe
often
tymes
illumyn
/
lyghten
&
inspyre
the
mynystre
of
the
said
sacrament
.
that
is
the
pryst
with
the
lyght
of
his
grace
&
counseyl
For
experience
shewyth
.
how
many
that
hathe
byn
scrupulous
and
in
processe
of
tyme
parceyueyng
theyr
owne
greate
folysshenes
&
erroure
/
laboryng
in
them selfe
only
after
theyr
syngular
mynde
to
put
yt
a
way
/
&
not
aft
counseyll
/
hathe
fallen
to
further
inconuenientes
on
the
other
party
.
that
is
to
saye
/
they
haue
excedyd
more
in
largenes
of
conscience
.
then
euer
they
dyd
before
in
streytnes
of
scrupulosyte
.
And
more
haue
drawen
themselfe
to
the
gebardy
of
presumpcion
then
euer
they
were
in
any
daunger
of
desptraciō
.
Bothe
these
saint
Thomas
forbyddeth
.
bothe
to
large
conscience
/
&
to
streyghte
conscience
.
For
the
one
bryngeth
to
presumpcion
&
the
other
to
desperacion
.
But
all
our
laboure
shulde
be
to
haue
the
quiet
&
meane
conscience
.
For
therin
restyth
the
holy
goste
/
&
there
in
standyth
parfeccion
.
And
therof
encresith
grace
and
verteu
in
relygion
/
which
syngularite
principally
doth
let
.
therfore
do
yt
a
way
as
the
mayntener
of
the
scrupul
.
and
take
in
his
place
mekenes
.
Syngularite
preferryth
his
owne
iudgemente
byfore
all
others
.
And
mekenes
dothe
prefar
the
iugdemente
of
other
byfore
her
owne
.
And
therfore
is
mekenes
the
moste
souerente
medcin
agenst
scrupulosite
.
And
that
thyng
the
principally
puttyth
it
a
way
/
is
to
folow
counseyl
.
narracion
So
we
rede
that
saynt
Barnarde
remoued
a
greate
feare
&
scrupul
from
one
of
his
bretherne
/
whiche
was
so
feryd
.
that
he
durst
say
no
masse
.
He
thoughte
he
had
no
fayth
in
the
sacrament
/
whose
erroure
saint
barnarde
wayng
wysely
&
dyscretly
/
sayd
.
Go
to
masse
brother
in
my
fayeth
.
And
he
so
doyng
for
obedience
had
neuer
more
trouble
of
that
scrupulousnes
and
feare
.
But
som
wyll
say
.
ye
syr
.
saynt
barnard
was
an
holy
man
.
&
a
grete
clarke
.
our
gostly
fathers
be
not
so
.
To
this
answerith
doctor
Gerson
.
&
sayeth
.
that
it
was
neyther
the
holynes
of
saint
barnard
nor
his
great
lernyng
that
delyueryd
this
man
.
but
yt
was
the
meke
obedience
of
the
brother
.
that
obayed
and
folowed
the
comaundment
&
counseyl
of
his
father
.
Therfore
yt
ys
best
to
folow
counseyl
&
to
ensew
mekenes
.
and
to
put
a
way
all
syngularite
.
For
as
we
sayd
in
begynyng
.
lyke
as
the
holy
feare
of
god
/
is
the
lock
of
all
perfeccion
.
so
mekenes
is
the
key
of
all
perfeccion
.
whiche
openyth
the
hart
of
man
to
all
thynges
that
byn
goostly
/
&
shyttyth
yt
fast
from
all
thynges
contrary
.
Then
in
all
scrupuls
yt
is
best
and
most
redy
medicyn
to
folow
the
counseyl
of
a
discrete
gostly
father
.
And
as
for
saruice
of
the
churche
/
as
matyns
.
euynsonge
/
and
suche
other
howres
.
Let
none
be
to
moche
scrupulous
therin
.
we
be
as
saynte
Austyne
sayeth
no
aungels
.
And
what
so
euer
we
shall
do
/
som
defaute
we
make
therin
.
we
can
not
do
euery
thyng
so
precysely
as
aungell
can
do
.
Therfore
in
our
saruice
.
as
we
allegyd
saint
Thomas
byfore
.
Of
sayng
saruice
.
ca●
let
vs
in
the
begynynge
forme
our
mynde
to
god
.
&
what
so
euer
neglygence
folowe
.
yf
yt
be
not
wylfully
nor
of
contempte
.
but
of
our
fraylte
or
neglygence
or
infyrmyte
.
our
mynde
be
abstracte
.
standyng
the
fyrst
order
of
our
mynde
it
is
sufficient
/
&
we
be
not
bounde
to
say
it
agayne
.
But
yf
eny
lyghte
neglygence
fortune
of
oure
fraylte
/
be
sory
therfore
with
a
consion
on
oure
brest
or
som
other
token
of
contricion
and
go
forthe
And
as
for
confession
be
not
to
far
precyse
therin
.
confession
I
meane
in
makyng
to
far
discussion
in
small
synnes
.
For
though
in
oure
propre
iugement
/
it
be
not
lawfull
to
thynke
eny
synne
smalle
.
〈…〉
for
that
were
blasphemy
sayeth
saynte
Barnarde
/
yet
many
synnes
byne
venyall
and
so
smalle
/
that
as
saynte
Thomas
sayeth
/
we
be
not
bounde
to
confesse
them
of
very
necessite
by
any
comaundement
/
but
only
of
congruyte
.
Laudable
yt
is
/
&
specially
for
the
holy
relygious
parsons
/
and
moche
behoueful
&
holsom
it
is
for
theyr
sonlles
helthe
ofte
to
confesse
theyr
dayly
offences
/
whiche
comonly
&
in
maner
byn
but
venyall
.
But
euer
among
concernyng
the
matter
of
confessyon
be
ware
of
the
enemy
&
specially
that
parson
that
is
scrupulous
.
For
lyke
as
you
put
muddy
water
in
a
vessell
/
touche
the
vessell
&
the
mud
wyll
ryse
&
darke
the
water
.
Euen
so
somtyme
wyl
the
enemy
(
if
he
be
sufferyd
)
touche
our
body
&
moue
the
humours
&
trouble
the
senses
therof
.
&
so
darke
reason
/
that
yt
shall
nether
se
yt
selfe
.
nor
parfytly
consyder
the
confession
or
other
warkes
that
we
haue
made
or
done
.
Then
he
wyll
come
&
say
/
syr
suche
a
syn
ys
not
remytted
of
god
.
for
yt
was
not
trewly
confessyd
/
&
so
make
hym
go
to
confession
ageyn
/
and
specyally
the
scrupulous
person
.
whose
conscience
is
moche
prompte
and
redy
to
consent
/
by
the
reason
of
fere
that
is
in
yt
But
knowe
ye
well
/
that
this
suggestion
of
the
enemy
is
not
done
.
to
haue
hym
confesse
hys
syne
.
or
to
make
hym
haue
remyssion
of
the
same
.
But
as
saynt
Gregory
sayeth
/
the
enemy
somtyme
wyll
moue
to
verteu
.
by
cause
he
wyll
induce
vice
.
libro
.
iii.
moralium
caplis
.
xxiiii
.
.xxv.
He
wyll
moue
the
prelate
to
Iustice
.
bycause
he
wolde
make
hym
cruell
.
somtyme
to
pyte
&
marcy
/
because
he
wolde
make
hym
neglygent
.
And
somtyme
he
wyll
moue
the
relygyous
parson
to
scilence
/
prayer
/
&
contemplacion
/
because
he
wold
make
hym
vayne
gloryous
somtyme
moue
hym
to
greate
abstinence
/
&
watche
bycause
he
wolde
brynge
hym
to
ydelnes
of
brayne
or
other
confusion
.
And
so
lyke
wyse
.
in
this
poynte
he
wyll
moue
to
confession
/
not
for
to
haue
them
clene
in
soule
.
but
because
he
wolde
trouble
them
in
conscience
.
for
he
hatyth
peace
/
&
he
is
callyd
the
pestylent
spirit
of
discorde
&
trouble
.
Therfore
though
in
grete
crymes
.
&
abhomynable
offences
of
the
which
man
oughte
euer
to
be
a
shamyd
.
Syth
shame
&
the
payne
therof
in
penaunce
ys
countyd
for
a
grete
parte
of
contricion
/
suche
of
mere
deuocion
a
man
often
to
confesse
for
the
encrease
of
grace
and
meryt
/
thoughe
doctours
comende
yt
.
yet
in
this
case
/
other
for
the
suggestion
of
the
enemy
/
or
for
eny
scrupulousnes
.
doctours
wyll
that
they
shal
not
confesse
them
ageyn
in
cotidian
&
dayly
synnes
and
venialles
of
whiche
they
haue
byn
confessyd
before
.
but
wysely
to
dyssymul
it
&
to
resyst
the
enemy
in
that
poynte
.
yet
this
not
withstandyng
/
yf
at
eny
tyme
of
only
mere
deuocion
they
be
mouyd
to
make
theyr
lyfe
&
soule
clene
/
then
they
may
/
as
the
tyme
ys
expedient
&
necessyte
requireth
.
These
poyntes
we
haue
rehersyd
by
cause
scrupulosyte
is
moche
accustomyd
to
folow
the
same
.
Of
remedyes
for
temptacions
comynge
of
Scrupulosyte
.
The
.xii.
Chapitre
.
NOw
lett
vs
se
remedyes
for
the
gebardyes
&
temptacions
rehersyd
.
whiche
done
folow
of
scrupulosyte
.
Temptacions
comyth
dyuerse
wayes
som
of
the
enemy
.
som
of
our
owne
selfe
.
som
byn
carnall
.
som
sprituall
/
&
eche
one
of
these
hathe
dyuerse
remedyes
.
we
must
euer
resyst
the
enemy
.
&
so
scripture
comaundyth
sayng
.
Iaco.
iiii
.
Resyste
the
dyuell
&
he
wyll
flee
from
you
.
And
treuthe
yt
is
.
For
where
he
is
sufferyd
&
feryd
/
there
is
he
a
lyon
.
and
where
he
ys
resystyd
&
not
fearyd
nor
set
by
.
there
sayeth
doctours
he
is
but
a
shepe
.
But
yet
knowe
/
that
no
man
may
loke
to
be
able
of
hym selfe
/
to
resyst
or
wrastell
with
the
enemy
.
syth
there
ys
no
power
vpon
erth
able
to
be
comparyd
to
his
power
.
Therfor
temptacion
must
be
resistyd
by
grace
/
prayer
/
and
good
workes
.
〈…〉
The
fowle
thoughtes
of
the
lustes
of
the
body
must
be
fled
and
had
in
abhomynacion
/
dysdaynynge
that
oure
soule
that
is
dedicate
to
god
.
shulde
be
occupyed
wyth
suche
.
syth
our
hartes
shulde
euer
be
kepte
clene
.
as
the
chambre
&
mansion
of
our
sayd
lorde
.
To
this
exhortyth
saynt
Paule
sayng
.
Flee
fornicacion
.
And
in
an
other
place
yt
is
sayde
.
〈…〉
Gyue
place
to
yre
.
In
the
whiche
we
be
taughte
a
remedy
ageyn
impaciency
.
to
suffre
&
not
to
reuenge
our
owne
quarel
And
lyke
wyse
to
resyst
the
mocions
of
pryde
and
vaynglory
.
Thus
euerychone
of
these
maner
of
temptacions
.
haue
●●eyr
propre
remedyes
.
Of
Spirituall
temptacions
&
how
they
may
com
to
vs
.
The
.xiii.
Chapitre
.
BVT
for
as
moche
/
as
the
spirituall
temptacions
be
more
suttell
&
paynefull
/
and
comonly
more
parlous
/
therfore
our
pore
purpose
now
ys
.
to
shew
/
how
suche
may
come
/
&
what
remedyes
for
them
.
These
temptacions
be
as
mocions
of
infidelyte
&
mocions
of
desperacion
.
And
amonge
all
other
I
note
after
doctours
one
special
maner
that
they
may
com
of
/
Isoder
sayeth
.
Libro
.
iii.
de
summo
bono
.
Captlo
.
v.
The
enemy
when
he
wold
deceyue
man
/
he
fyrst
consyderyth
of
what
complexion
he
is
.
And
so
applyeth
his
ordynaunce
&
layeth
sege
to
manes
soule
/
where
he
fyndeth
hym
most
weke
.
and
appte
ta
receyue
his
suggestions
.
Saynt
Gregory
affyrmyth
the
same
in
his
morals
.
Sermo
.
vii
.
And
pope
Leo
in
a
sarmon
of
the
Natyuyte
of
our
lorde
sayeth
thus
.
The
cursyd
aduersary
our
auncient
&
goostly
enemy
consyderyth
the
state
of
euery
person
&
ceassyth
neuer
/
ne
fayleth
to
sprede
&
cast
euery
where
the
snares
of
his
deceytes
/
&
euer
labouryth
to
corrupte
the
trew
fayth
of
the
beleuyng
soules
.
He
knowyth
full
wele
to
whome
he
may
apply
the
vnsaciable
appetyte
of
couetousnes
.
And
to
whome
he
may
suggest
the
soule
&
abhomynable
desyres
&
occasyons
of
Glotony
and
Lechery
.
And
whome
he
may
inspyre
with
his
most
venemous
poyson
of
Ire
and
enuy
.
whome
he
may
deceyue
with
false
ioye
.
and
make
them
prowde
and
vaynglorious
/
or
by
admyracion
and
maruelynge
of
outwarde
thynges
to
seduce
and
lede
them
from
the
waye
of
grace
and
parfeccion
.
He
knoweth
sayeth
thys
noble
Clarke
whome
he
may
trouble
wyth
pensysnes
.
&
whome
he
may
oppresse
wyth
fere
.
All
hys
laboure
/
dylygence
/
study
&
busynes
/
ys
to
way
consyder
&
serche
the
maners
/
condicions
customes
/
&
disposicions
of
man
/
wherfore
when
he
knowith
that
a
parson
is
disposyd
to
be
scrupulous
&
fearefull
in
conscience
.
Anone
he
wyll
moue
his
body
/
&
cause
a
fume
to
ryse
vp
to
his
hed
.
&
trouble
his
senses
/
and
so
darke
reson
.
&
then
he
hathe
broughte
hym
in
to
a
grete
trouble
.
Then
by
bis
subtyl
craftes
he
wyl
make
hym
byleue
that
he
hathe
no
faythe
/
&
that
all
he
dothe
is
noughte
.
And
yt
is
not
so
/
for
all
this
ys
by
cause
reson
is
darkyd
&
may
not
se
hym selfe
.
nor
discusse
suche
thynges
as
parteyneth
to
his
saluacion
.
And
that
the
enemy
knowyng
though
he
can
not
ouercome
hym
/
yet
he
wyll
trouble
hym
&
wery
hym
.
as
doctours
sayeth
.
&
dryue
hym
to
that
poynte
.
yf
he
can
/
that
he
shall
be
wery
to
suffre
payne
for
hys
synnes
&
for
the
loue
of
Iesu
crist
.
In
whiche
yf
the
faythfull
soule
resyst
hym
/
&
be
not
ouercom
.
but
paciently
suffer
all
his
craftes
/
paynes
&
troubles
/
certaynly
that
soule
dothe
meryt
greatly
&
byldyth
his
hye
crowne
of
glory
.
to
the
great
confusion
of
the
enemy
.
which
synned
&
fell
without
eny
suche
occasion
or
payne
.
but
only
of
his
fre
wyll
.
But
yf
a
soule
wyl
be
weake
&
faynt
/
and
not
strongly
call
for
grace
to
resyste
hym
:
Anone
he
wyl
lay
greter
sege
to
hym
.
&
assayle
hym
with
more
temptacions
.
He
wyl
brynge
hym
to
anguysshe
of
spirit
/
whiche
is
a
spiritual
pensyuenes
.
And
that
parlous
payne
he
wyl
by
darkyng
of
his
reason
/
bryng
hym
to
yet
a
greter
payne
.
that
is
to
say
.
to
tediousnes
of
lyfe
.
And
there
vpon
next
he
wyl
if
he
be
not
resysted
/
moue
hym
to
desperacion
whiche
is
the
vttermost
that
he
may
do
.
in
the
soule
that
louyth
god
.
For
certaynly
.
though
he
may
brynge
his
owne
saruantes
.
&
suche
that
louyth
the
worlde
better
then
god
to
forther
confusion
:
yet
.
the
saruantes
of
god
.
and
the
elect
chosen
vessels
of
grace
he
may
neuer
fynally
confounde
in
that
temptacion
nor
in
any
other
/
as
saynt
Gregory
sayeth
in
the
seconde
boke
of
his
morals
.
¶
A
lamentable
complaynt
of
the
dulle
Soule
.
The
.xiiii.
Chapitre
.
BVT
som
wol
saye
.
syr
.
I
am
so
maruelously
troublyd
some
tyme
/
that
me
thynketh
I
am
lefte
&
forsaken
of
god
and
all
hys
aungells
&
holy
sayntes
.
and
I
am
as
yt
were
a
thynge
that
were
taken
&
delyuerid
to
the
enemy
for
my
synnes
.
I
haue
no
swetnes
nor
deuocion
/
but
all
my
lyfe
is
as
yt
wer
a
tediousnes
/
all
swetnes
&
deuocion
is
taken
from
me
.
And
I
as
a
thynge
lefte
dry
without
merues
/
&
to
nothynge
apte
nor
disposyd
/
that
is
goostly
.
And
that
bryngeth
me
to
suche
feare
/
that
I
may
trust
&
hope
of
no
ioy
in
heuen
/
nor
eny
thyng
that
is
good
in
erth
.
but
only
loke
for
dampnacion
.
Ah.
holy
soul
and
yf
thou
wyst
what
these
paynes
doth
profyt
the
thou
woldest
haue
a
mery
spryt
&
a
lyght
harte
.
For
certaynly
other
these
greate
temptacions
byn
only
payne
to
the.
or
els
they
byn
wylfully
desyryd
of
the.
If
they
byn
only
payne
:
knowe
thou
for
cartaynte
that
they
byn
no
syn
.
Captlo
.
xiiii
de
vera
religione
.
For
as
oure
holy
father
saynte
Austine
sayeth
.
Syn
is
so
voluntary
.
that
if
yt
be
not
voluntary
yt
is
no
syn
.
&
as
doctours
sayeth
.
what
so
euer
temptacion
man
suffre
/
yf
he
consent
not
/
yt
is
no
syn
/
but
only
payne
&
meryt
.
&
specially
in
these
spiritual
temptacions
.
whiche
ben
ageynst
fayth
and
hope
.
For
as
scripture
sayeth
.
this
is
our
glory
/
this
is
oure
vyctory
:
our
moste
strong
&
myghty
fayth
.
Prima
.
Ioannes
.
v.
in
Iesu
cryste
.
whiche
knowyth
his
saruantes
and
electe
chyldren
better
then
they
know
them selfe
He
knowyth
that
leuer
they
had
to
suffre
dethe
/
as
martyrs
.
than
they
wolde
breke
or
gyue
ouer
/
or
consent
to
the
enemy
in
suche
temptacions
&
paynes
.
whome
therfore
he
putyth
for
the
tryall
&
meryt
in
these
greate
paynes
.
by
cause
theyr
crowne
&
glory
shulde
be
the
more
hye
in
heuen
.
And
certeynly
theyr
payne
were
a
kynde
of
martyrdom
/
if
they
wolde
suffre
yt
gladly
/
as
holy
martyrs
dyd
suffer
dethe
for
the
loue
of
Iesu
crist
.
But
for
as
moche
as
eny
parson
is
not
lyke
stronge
in
fayth
/
hope
/
&
the
holy
loue
of
god
:
necessary
yt
is
to
shew
som
remedyes
&
confortes
/
how
holy
fathers
byfore
vs
hathe
behauyd
themselfe
in
suche
temptacions
.
¶
Good
remedyes
ageynste
Spirituall
temptacions
.
The
.xv.
Chapitre
.
DOctours
wrytyth
that
in
suche
spiritual
temptacions
.
we
shuld
behaue
our self
otherwyse
then
in
carnall
temptacions
.
For
in
carnall
temptacions
we
oughte
to
make
stronge
resystence
/
&
euer
wrastell
ageynst
them
.
but
we
may
not
do
so
in
spiritual
temptacions
.
wysely
&
dyscretly
we
must
resyste
them
/
but
in
no
wyse
wrastell
wyth
them
.
when
the
enemy
putyth
to
you
a
mocion
of
infydelyte
/
reason
not
with
hym
/
and
lyke
wyse
when
he
castyth
a
suggestion
of
desperacion
/
stryue
not
with
hym
.
but
vse
this
medecyne
.
Suspende
youre
reason
.
restrayne
all
youre
sensys
.
&
plucke
vp
all
youre
spirites
.
&
as
the
mocion
comyth
/
so
let
yt
passe
without
stryfe
.
If
it
be
only
of
the
disposicion
of
our
corrupte
nature
/
this
is
sufficient
yf
yt
be
vsyd
.
If
yt
com
of
the
enemy
he
wyll
not
leue
you
so
.
but
he
wyll
cleue
otherwyse
&
worke
more
trouble
.
Then
after
the
counseyl
of
doctours
vse
thys
remedy
.
Dyssymul
&
shew
your selfe
to
set
lytel
by
it
/
or
nought
.
though
the
thyng
be
grete
And
lyfte
vp
youre
mynde
to
god
.
&
remembre
hys
tendre
marcy
in
the
redempcion
of
man
/
&
how
yt
is
his
ordenaunce
in
suche
temptacions
&
paynes
to
proue
his
saruantes
.
to
whome
he
entendith
to
gyue
the
crowne
of
glory
.
But
yf
the
enemy
be
feerce
&
wol
not
cesse
for
this
.
as
he
is
most
subtyll
&
crafty
/
then
meke
your selfe
vnto
god
.
&
offer
your selfe
for
his
loue
&
for
the
dew
fruyte
of
penaunce
for
your
synes
.
gladly
&
with
thankes
of
hart
/
to
suffer
al
paynes
that
yt
shall
please
his
grace
to
sende
you
.
And
wyth
the
call
&
crye
with
harte
&
voyce
/
on
the
holy
name
of
Iesu
.x.
tymes
.
or
more
or
lesse
/
as
your
deuocion
saruith
with
som
holy
&
swete
meditacion
of
reuerence
to
the
same
/
as
god
shall
put
in
to
your
mynde
.
This
verteu
of
mekenes
&
confessyon
of
the
name
of
Iesu
in
harte
&
worde
/
the
enemy
may
not
abyde
.
For
though
for
a
lytel
tyme
he
wol
pretende
and
semble
as
yf
he
were
not
abasshyd
for
that
verteu
and
name
/
as
the
sarpent
that
scripture
spekyth
of
.
Psal.
lvii
.
whose
property
ys
for
the
tyme
to
stoppe
his
erys
/
yet
by
the
wordes
of
the
enchanter
in
conclusion
she
is
ouercom
&
taken
.
So
the
enemy
though
he
wol
not
be
a
knowen
therof
/
but
som
tymes
more
fersly
he
wol
make
insurreccion
after
that
holy
name
Iesu
be
spoken
.
yet
certeynly
that
holy
name
namyd
he
is
ouerthrowen
/
&
therfore
strongly
parsew
hym
with
the
same
&
with
mekenes
/
&
he
shall
fle
with
grete
confusion
/
to
the
grete
comfort
of
all
them
that
abydyth
as
treu
seruantes
parseuerant
in
this
theyr
profe
/
to
theyr
greate
tryumphe
and
to
the
vtter
confusion
of
the
enemy
.
Experience
shewyth
also
confort
&
remedy
ageynst
such
temptacions
.
A
certayne
parson
ther
was
/
that
by
the
space
of
.ii.
yeres
&
more
.
was
troubelyd
wyth
suche
mocions
/
&
often
tymes
by
water
&
by
lande
.
he
had
mocions
to
desperacion
/
&
to
the
moste
abhomynable
that
may
be
/
to
distroy
hym selfe
.
bothe
by
water
&
otherwyse
.
And
the
person
neuer
ceasyd
.
but
callyd
to
god
dayly
&
parseuerantly
to
strength
hym
.
&
euer
confessyng
hymselfe
the
saruant
&
worshyper
of
the
holy
name
of
Iesu
.
cōmytyng
hymselfe
only
&
holly
to
the
passion
of
cryst
&
marcy
of
oure
lorde
god
.
And
wythin
the
sayd
tyme
he
had
confort
&
illuminacion
in
soule
.
how
to
answere
the
enmy
/
to
his
gret
confort
.
&
to
the
edefiyng
of
other
.
And
that
was
this
/
yt
was
gyuen
hym
by
a
light
.
that
when
so
euer
suche
mocion
cam
to
his
mynde
.
that
he
sulde
take
that
mocion
for
an
occasion
&
remembraunce
to
honour
the
passion
of
crist
&
the
blyssed
vyrgyn
hys
mother
.
And
yf
it
com
to
his
mynde
a
.
C.
tymes
in
the
day
.
so
ofte
of
the
same
to
take
occasion
&
remembrance
to
say
.
Adoramus
to
criste
Ihu
et
benedicimus
tibi
.
Quia
per
crucem
titam
redemisti
mundum
miserere
nobis
.
And
to
the
mother
of
marcy
one
Aue
maria
.
to
the
ende
.
And
thus
that
parson
was
clene
delyueryd
.
to
the
greate
encrease
of
hope
in
his
soule
.
¶
An
answere
to
the
fyrste
parte
of
the
Complaynt
of
the
dulle
soule
.
And
a
remedy
for
his
tediousnes
.
The
.xvi.
Capitre
.
BVT
now
to
the
complaynt
of
the
person
that
ys
troubelyd
with
mocions
of
desperacion
.
And
fyrst
where
he
sayeth
that
his
lyfe
is
as
yt
were
a
tediousnes
.
In
that
poynt
begynneth
the
enmy
all
this
trouble
.
For
yf
he
may
bryng
hym
to
an
heuynes
of
spryte
/
&
to
a
dulnes
and
tediousnes
:
then
hathe
he
in
maner
robbed
hym
.
from
the
zele
&
quycke
fervour
of
good
workes
/
&
spoyled
hym
of
hys
corage
that
he
had
to
verteu
/
&
woll
make
hym
leue
sometyme
hys
dewtyes
vndone
/
&
other
good
workes
/
to
the
whiche
he
hathe
bene
accustomyd
.
But
this
spiritual
pensyuenes
/
&
tediousnes
of
spryte
is
causyd
otherwyse
in
the
grete
syners
of
the
worlde
and
infydels
&
heretikes
&
otherwyse
in
the
saruantes
of
god
.
.iii.
wayes
how
tediousnes
may
come
in
euyll
people
.
In
the
saruantes
of
the
dyuell
/
yt
is
causyd
.
when
they
haue
the
condicions
of
theyr
master
.
somtyme
of
a
synguler
and
proude
mynde
when
a
man
p̄ferryth
his
owne
wyll
mynde
/
i●●●cion
/
or
counseyl
before
al
other
.
.i.
and
also
ageynst
the
commandement
of
god
/
and
is
so
obdurate
&
styffe
in
his
opynion
/
that
he
wyll
folow
no
counseyl
.
neyther
of
hys
prelate
/
nor
of
eny
other
reuler
.
Of
thys
we
rede
an
example
in
the
seconde
boke
of
the
Kynges
of
one
called
Achytofel
/
whiche
for
that
his
counseyl
was
refusyd
&
not
folowyd
.
Captlo
.
xvii
he
went
home
&
honge
hymselfe
.
Some
tyme
yt
comyth
of
an
enuyous
mynde
.
when
a
man
ys
so
replete
wyth
the
poyson
of
Enuy
.
Ire
.
&
impaciency
.
that
nether
for
god
nor
man
he
woll
spare
to
reuenge
.
his
enuyous
wyll
&
harte
.
Captlo
.
iii.
Of
thys
we
rede
in
the
boke
of
quene
Hester
of
one
callyd
Amon
/
whiche
so
enuyed
a
verteous
man
callyd
Mardocheus
that
he
coulde
non
other
wyse
be
contentyd
/
but
he
wolde
haue
/
not
only
the
sayd
Mardocheus
/
but
also
all
his
nacion
slayne
on
a
daye
.
and
all
for
that
Mardocheus
dyd
not
arise
and
do
hym
reuerence
as
other
did
.
But
what
fortunyd
?
suerly
by
the
wyl
of
god
&
the
meanes
of
the
fornamyd
quene
Hester
whiche
was
Mardoche
us
brothers
doughter
.
Ibidem
.
Capitulo
.
vii
.
vpon
the
same
galows
that
he
let
make
for
Mardocheus
/
he
was
hangyd
hymselfe
.
and
Mardocheus
with
all
hys
nacion
delyueryd
.
.iii.
Som
tyme
yt
comyth
of
a
malysyous
&
cursyd
wyll
.
a
man
wyll
not
calle
for
marcy
to
god
.
but
voluntaryly
&
wylfully
seperat
hym selfe
.
from
his
marcy
/
as
dyd
Iudas
that
betrayed
our
sauyoure
.
Math.
xxvii
And
all
these
cam
to
confusion
.
And
therfore
from
thys
tediousnes
god
kepe
all
cristen
people
.
for
hys
tendre
marcy
.
How
tediousnes
may
be
in
the
saruantes
〈◊〉
.
amen
.
¶
Of
an
other
cause
&
maner
thys
forsayd
tediousnes
is
causyd
in
the
saruantes
of
god
As
saynt
Gregory
wytnessyth
in
his
moralles
.
And
that
ys
when
the
saruantes
of
god
hathe
foughten
the
batayl
of
verteu
long
seson
/
&
exercysyd
hymself
wele
in
warkes
of
parfeccion
/
and
gostlynes
.
Afterwarde
he
begynneth
to
be
wery
.
&
to
abate
his
dylygence
and
goostly
corage
that
he
had
in
resystynge
temptacions
and
doyng
good
workes
/
&
so
gyueth
place
to
the
enemy
/
whyche
a
non
as
the
aduarsary
do
the
parceyue
/
he
parsewyth
hym
more
craftely
/
&
by
many
suttyl
fraudes
and
suggestions
mouyth
hym
to
the
forsayd
gostly
werynes
/
&
tediousnes
.
Ageyn
the
whiche
/
we
must
vse
these
remedyes
that
folowyth
/
and
apply
all
our
enforce
&
myghte
/
to
resyste
&
remoue
this
sayd
tediousnes
For
lyke
as
where
the
sarpent
may
get
in
/
her
hed
/
she
wyl
conuey
&
draw
in
her
body
shortly
/
so
wol
he
do
.
Therfore
let
vs
cut
a
way
tediousnes
from
our
harte
/
as
the
moste
parlous
hed
of
the
sarpent
the
dyuell
.
For
yf
he
may
obteyne
that
vndoutyd
he
wol
brynge
vs
to
farther
trouble
Therfor
when
we
be
wery
in
goostlynes
.
let
vs
ren
to
the
well
of
marcy
&
fountayne
of
all
confort
oure
loueyng
sauiour
cryst
Iesu
.
whiche
hathe
promysed
to
confort
&
refresshe
vs
sayng
.
Math
.xi.
Come
to
me
al
you
that
be
ouerchargyd
&
weryed
in
the
grete
labours
that
ye
haue
taken
for
my
loue
.
Com
to
me
&
I
shall
refresshe
you
.
I
shall
conforte
releue
&
defende
you
/
&
from
all
troubles
delyuer
you
.
Ioannes
.
xvi
In
me
ye
shall
haue
peace
Let
vs
consyder
the
grete
marcy
&
tendre
loue
of
that
lorde
/
whiche
for
our
redempcion
&
delyuerance
/
netheyr
sparyd
body
nor
soule
/
but
strongly
sufferyng
the
batell
of
tribulacion
&
all
paynes
to
the
vttermost
neuer
ceassyd
to
the
ende
/
but
rendryd
his
most
precyous
lyfe
for
our
saluacion
.
Remember
also
the
holy
appostles
/
martyrs
/
confessours
&
vyrgyns
/
and
innumerable
holy
fathers
&
sayntes
that
faughte
the
same
batayl
.
Lyfte
vp
the
eye
of
your
soule
to
heuen
.
&
consyder
the
crowne
of
glory
.
whiche
our
sayd
lord
hathe
preparyd
for
his
saruantes
.
&
holdyth
yt
in
his
hande
as
most
sure
&
redy
to
those
persons
the
parseuer
fyghtyng
this
batayl
to
the
ende
.
For
to
them
only
it
is
promysyd
.
Loke
also
downe
to
hell
.
&
consyder
wheter
ye
be
able
to
stusteyne
the
paynes
ordenid
for
the
contrary
For
them
I
mene
that
begynneth
good
workes
&
do
not
perseuer
to
the
ende
.
These
well
consyderyd
may
be
an
occasion
to
remoue
all
tediousnes
and
dulnes
of
spirit
.
But
yf
you
wyll
confounde
the
enemy
shortly
.
A
good
re●●dy
ageyns●
tediousne●
vse
thys
remedy
when
ye
be
dysposyd
to
dulnes
of
spyryt
/
applye
youre selfe
to
some
workes
bodely
or
gostly
.
that
ben
to
the
honoure
of
god
.
though
in
the
doynge
of
them
ye
haue
deuocion
.
as
in
prayer
.
or
in
redeynge
of
holy
Psalmes
/
or
sayntes
lyues
.
And
specially
ofte
amonge
.
vse
these
holy
Psalmes
Iudica
me
deus
et
discerne
causam
meam
.
Psalmo
.
xlii
Psal.
C.xlii.
&
Domine
exaudi
orationem
meam
.
auribus
ꝑcipe
obsecracionem
meam
.
And
in
this
excercyse
the
enemy
may
not
abyde
.
but
seyng
that
the
more
he
temptyth
/
the
more
the
saruante
of
god
dothe
profyt
in
good
workes
/
as
vtterly
confoundyd
for
that
tyme
he
wol
departe
/
and
cesse
his
temptacion
to
the
great
confort
&
goostly
experience
of
the
sayd
parson
and
many
noo
.
¶
An
answere
to
the
seconde
parte
of
the
complaynt
of
the
dul
soule
where
she
complayneth
that
all
swetnes
&
deuocion
is
taken
from
her
&
she
lefte
all
dry
/
&
with
out
merites
.
The
.xvii.
Chapitre
.
WHere
the
sayde
parson
also
sayeth
that
all
hys
deuocion
and
swetnes
is
taken
from
hym
/
and
he
as
a
thynge
/
that
were
forsaken
.
al
lefte
dry
without
merites
.
He
thynkyth
that
all
the
dedes
that
he
hathe
done
be
noughte
/
&
rather
be
syn
.
than
good
workes
/
and
yt
is
not
so
/
but
all
is
illusyon
&
crafte
of
the
enemy
/
whiche
after
that
he
hath
darkyd
reason
as
is
said
before
/
then
he
wol
begyn
to
clatter
in
the
fantasy
of
man
.
●omelia
.
xii
For
as
Origen
sayeth
vpon
Luke
Man
hathe
.ii.
aungels
deputyd
to
hym
/
one
good
and
an
other
yuel
.
And
if
good
thoughtes
be
in
our
harte
/
and
Iustice
in
our
warkes
/
then
our
good
aungell
spekith
to
vs
.
&
contrary
/
when
yuell
thoughtes
dothe
abyde
&
roote
in
our
hartes
/
then
the
aungell
of
the
dyuell
spekyth
to
vs
.
And
some
tyme
he
wole
(
as
saynt
Paule
sayeth
)
transfygure
hymselfe
/
and
appere
as
an
aungell
of
lyghte
.
And
vnder
the
coloure
of
verteu
&
good
thinges
/
he
wol
deceyue
the
symple
soule
/
suche
as
haue
not
the
experience
of
his
subtyl
craftes
.
And
somtyme
.
he
hathe
apperyd
in
the
symylytude
of
criste
.
as
we
haue
many
examples
.
and
by
a
false
&
vayne
ioye
/
he
hathe
deceuyd
them
/
that
hathe
ben
gyuen
to
greate
perfeccion
.
And
more
ouer
yt
is
to
feare
/
syth
he
is
so
proude
&
hathe
so
grete
rebellyon
to
god
.
and
suche
malyce
&
enuy
to
man
.
yf
he
were
suffryd
he
wolde
not
spare
/
to
counterfet
the
voyce
&
parson
of
god
omīpotent
/
and
speake
suche
or
other
lyke
wordes
in
the
person
of
god
.
As
yt
were
god
that
spake
/
and
signyfy
and
say
/
thou
art
abhomynable
by
syn
.
thy
grace
is
gon
/
thou
hast
cast
thy selfe
vtterly
from
me
/
&
therfore
I
wol
no
more
receue
the
to
my
grace
/
thou
art
dampnyd
.
I
haue
delyueryd
the
to
the
enemy
/
and
suche
other
.
&
all
shulde
be
but
the
fraudes
of
the
enemy
.
whome
yf
god
wolde
suffre
so
to
do
:
yt
shulde
be
to
the
greate
glory
&
tryumphe
of
his
saruant
/
whiche
beyng
but
as
a
worme
of
the
erth
in
maner
&
in
comparison
of
the
enemy
yet
by
the
grace
of
god
/
ys
able
to
ouercom
hym
&
all
his
craftes
.
to
his
vtter
confusion
.
For
he
lost
the
said
glory
without
any
suche
temptacion
or
dyssuasion
.
He
wyl
also
somtime
speke
to
vs
in
the
voyce
of
our
owne
conscience
/
specially
when
we
be
darked
in
our
reason
/
&
say
.
My
fayth
is
vnstable
/
and
not
trew
.
it
is
but
fayned
/
my
hope
ys
not
vpwarde
as
yt
shuld
be
.
I
haue
no
loue
to
god
.
I
consent
to
euery
syn
.
&
to
euery
delectacion
.
I
wol
despayre
/
how
may
I
loke
for
heuen
.
that
consentes
to
euery
delectacion
.
and
do
not
resyst
eny
temptacion
/
euer
I
decay
and
fall
from
god
.
Suche
thoughtes
and
inumerable
moo
he
wol
speke
in
our
soule
as
yt
were
oure
owne
conscience
that
shulde
speke
/
&
all
is
but
hys
crafte
and
suggestions
.
Sometyme
he
wol
speke
in
his
owne
dynellyshe
parson
&
cast
his
moste
terryble
engyns
of
fere
in
mannes
soule
/
to
hys
grete
vnquietnes
.
and
say
thus
.
If
thou
leaue
not
this
parfeccion
or
thys
worke
.
I
shall
mete
with
the
in
suche
a
cornar
.
Or
if
thou
do
thus
/
&
thus
I
shall
bryng
the
to
this
confusion
/
or
that
mystyef
.
I
shall
neuer
leue
the
/
but
euer
ꝑsew
the
/
tempte
the
/
&
trouble
the
/
vnto
I
haue
broughte
the
to
hell
.
And
sometyme
he
woll
put
hym
in
grete
fere
/
&
dayly
vex
hym
for
a
season
/
thoughe
he
may
not
ouercom
hym
.
&
say
If
thou
cease
not
from
this
worke
/
or
that
worke
/
thou
shalt
falle
in
this
horryble
syknes
/
as
the
falyng
syknes
/
the
frensy
/
the
pawlsey
or
the
pestylence
.
On
this
maner
he
spake
to
the
holy
father
saynt
Francys
/
but
he
set
nothyng
therby
.
but
prechyd
the
more
/
not
withstandyng
his
suttyll
suggestions
.
And
also
to
saynt
Martyn
/
&
sayd
that
he
wolde
neuer
leaue
hym
/
whyther
so
euer
he
went
.
but
he
feryd
not
his
thretenyng
/
but
said
thus
Duns
mich●
adiutor
non
timebo
vias
tuas
.
God
beyng
my
socour
&
helpe
.
I
feare
not
all
thy
wayes
/
&
so
he
was
confoundyd
.
These
thynges
though
they
byn
terryble
to
euery
man
/
yet
they
be
moste
vexacion
to
the
ferefull
&
scrupulous
person
/
whose
conscience
by
cause
of
the
feare
/
&
doutfulnes
of
the
same
.
semyth
to
consent
to
suche
/
&
yet
yt
is
not
so
.
Of
these
terryble
suggestions
/
mocion
&
feares
/
the
prophete
Dauid
spekyth
in
hys
psame
/
where
he
sayeth
and
prayeth
on
thys
wyse
.
●sal
.
lxiii
.
Exaudi
deus
orationem
meam
cum
deprecor
.
a
timore
inimici
eripe
animam
meam
.
Good
lord
graciously
here
my
prayer
/
&
delyuer
me
from
the
fere
of
myne
enemy
In
an
other
place
also
he
sayeth
.
Psalmo
.
li●
Contristatus
sum
in
excercitacione
mea
a
voce
inimici
.
&c.
Blyssyd
lorde
I
am
sore
vexyd
in
myne
excercyse
/
thorow
the
voyce
of
myne
enemy
.
And
in
the
.xl.
psalme
also
Inimici
mei
dixerunt
mala
michi
.
Myne
enemyes
hathe
spoken
to
me
.
most
teryble
yuel
&
ferefull
wordes
.
vpon
the
whiche
terte
saint
Austyn
askyth
what
enemyes
byn
these
.
but
our
goostly
aduarsary
the
dyuell
.
And
the
ordinary
glose
of
the
same
sayeth
.
These
enemyes
byn
the
dampnyd
spirites
/
whiche
somtyme
with
ferys
/
&
sometyme
with
false
ioyes
/
troubelyth
the
saruantes
of
cryste
.
But
let
neuer
ony
person
or
parsons
be
feryd
of
suche
suggestions
/
that
wold
sarue
god
.
&
hathe
a
mynde
therto
/
thoughe
they
be
darkyd
in
reason
somtyme
.
&
can
not
discusse
that
thyng
they
shuld
.
nor
se
them selfe
/
nor
theyr
actes
ne
lyfe
that
they
haue
led
in
tyme
paste
.
For
ther
is
nothyng
more
necessary
to
make
a
man
know
that
of
hymselfe
he
is
noughte
then
these
paynes
/
&
that
all
hys
helpe
confort
&
strengthe
is
of
god
.
But
suche
a
soule
that
is
in
trouble
&
payne
of
temptacion
/
yf
he
cleue
in
harte
to
god
.
&
call
to
his
marcy
/
he
shall
neuer
be
ouercom
.
For
as
saynt
Gregory
sayeth
in
his
Morals
.
In
all
anguyshe
of
spyrite
&
temptacion
/
how
moche
so
euer
thy
senses
/
reson
.
thoughtes
&
dedes
ben
darkid
/
&
seme
not
swete
nor
meritorious
/
as
long
as
in
the
bottom
of
thy
harte
&
roote
of
thy
wyll
thou
lelyst
a
contrary
inclinacion
that
thou
woldest
not
consent
/
for
any
thyng
/
&
that
suche
temptacions
byn
paynfull
to
the
&
not
pleasure
nor
volutaryly
desyryd
.
so
longe
thou
arte
safe
and
not
ouercom
in
that
temptacion
.
Saynt
Ierom
sayth
also
.
that
in
suche
anguyssnes
of
spyrit
/
yf
thou
but
suspyre
or
sygh
vp
to
god
for
marcy
/
thou
art
safe
in
soule
.
But
as
saynt
Thomas
sayeth
/
better
yt
were
to
dyspyse
them
/
for
that
is
a
token
of
greate
grace
.
Euery
man
/
sayeth
this
noble
doctour
that
resystyth
&
wrestelyth
with
temptacion
ouercomyth
it
not
.
〈…〉
but
he
ouercomyth
temptacion
/
that
dispisyth
yt
&
caryth
not
for
yt
.
but
rather
offeryth
hym selfe
to
yt
&
all
other
wylfully
&
gladly
for
the
loue
of
god
&
for
the
purgacion
of
his
owne
synnes
.
And
suche
a
person
in
wrestlyng
resystyng
or
ouercomyng
temptacion
dothe
moche
meryt
.
〈…〉
For
as
master
Duns
sayth
.
Meryt
stondyth
not
in
swetnes
&
faruour
of
grace
.
but
in
the
enforce
&
laboure
of
the
comaundement
of
god
.
accordyng
to
the
inclynacion
of
grace
&
charite
.
For
som
tyme
the
soule
that
hathe
more
grace
/
hathe
lesse
swetnes
&
faruoure
than
he
that
hathe
lesse
grace
.
〈…〉
Gerson
sayeth
also
.
that
better
yt
is
somtyme
&
more
meryt
to
haue
a
wyll
clerely
by
fayth
to
beleue
/
and
to
haue
a
wyll
strongly
to
hope
in
god
/
and
to
haue
a
wyll
with
enforse
and
laboure
of
harte
faruently
for
to
loue
god
&
more
meryt
may
be
.
than
wythout
difficulty
somtyme
to
haue
the
vse
of
these
forsayd
vertues
/
as
we
wolde
and
after
our
owne
wyll
.
And
this
is
not
only
the
sayng
of
Gerson
/
but
yt
ys
also
the
comendetermynacion
of
doctours
.
Therfore
neuer
drede
ne
care
/
what
the
enemy
speake
in
youre
soule
.
for
as
saynt
Thomas
sayeth
.
●rima
secde
〈◊〉
.
lxxx
.
know
ye
for
a
certaynte
that
he
can
nother
create
thought
nor
directly
cause
any
thought
in
youre
mynde
but
as
we
gaue
example
a
afore
of
the
vessell
with
muddy
watter
.
he
may
be
occasion
of
dyuerse
thoughtes
in
oure
mynde
.
he
may
touche
the
disshe
.
that
is
to
say
.
he
may
moue
&
touche
the
instrumentes
of
the
sensys
.
and
by
the
occasion
therof
.
troble
the
fantasy
/
and
inclyne
yt
to
ymagyn
many
and
diuerse
thynges
/
by
the
reson
wherof
/
the
reson
of
man
/
for
nye
amyte
and
affinite
.
that
yt
hathe
with
the
fantasy
/
considerith
the
same
/
and
so
yt
ys
to
be
vnderstondyd
that
we
sayd
before
/
how
the
enemy
dyd
clatter
and
speake
in
the
fantasy
&
soule
of
man
and
none
otherwyse
after
this
notable
clarke
saynt
Thomas
.
On
thys
maner
he
w●ll
speke
amonge
in
the
tyme
of
the
saruice
of
god
.
and
enclyne
vs
by
hys
suggestion
to
consydre
thynges
&
matters
harde
/
spoken
/
seen
/
thought
or
wrought
/
in
all
the
processe
of
our
lyfe
/
though
byfore
they
were
not
in
our
mynde
/
and
also
moue
vs
to
discusse
our
lyfe
past
/
and
oure
confessions
&
say
/
they
be
not
suffyciently
made
/
by
cause
he
wolde
let
oure
mynde
from
our
dewry
.
somtyme
he
woll
perswade
and
entyse
vs
to
vayneglory
.
after
resystyng
of
temptacion
or
other
holy
meditacion
and
prayer
.
and
saye
/
Ah
syr.
ye
be
a
holy
man
.
and
stronge
in
god
.
ye
haue
ouercome
me
/
ye
maye
be
glad
and
reioyse
in
harte
that
I
can
fasten
no
temptacion
on
you
.
But
for
al
suche
cautels
&
false
deceytes
of
the
enemy
/
kepe
you
euer
in
mekenes
.
Do
youre
dewty
as
youre
helthe
woll
suffre
to
the
vttermoste
.
and
care
not
for
them
.
for
they
can
not
hurte
.
And
all
be
yt
/
that
he
saye
/
ye
haue
no
merittes
/
ye
be
a
syner
.
&
offer
to
you
mocions
of
infidelyte
.
&
of
despayre
.
reson
not
wyth
hym
in
any
wyse
.
reuyue
.
and
com
to
hym selfe
.
Antony
consyderyng
where
he
was
/
&
seyng
the
company
that
was
presente
aboute
hym
.
espyed
his
disciple
/
&
pryuely
made
hym
a
sygne
to
com
to
hym
&
said
.
Cary
me
ageyne
wher
I
was
before
.
And
so
done
he
cryed
&
prouoked
the
dyuels
to
com
ageyn
sayng
.
Com
ageyn
ye
theuys
.
I
am
the
saruant
of
Iesu
criste
.
do
what
ye
can
.
I
defye
you
.
The
dyuels
not
beryng
this
grete
confusyon
and
dispyte
.
thoughte
how
they
myght
reuenge
themselfe
.
&
gatheryng
a
great
multitude
to gether
transformyd
them
in
to
the
similytudes
&
lyknes
of
dyuers
bestys
.
&
so
apperyd
to
hym
ageyn
/
whome
when
he
sawe
.
Anon
he
was
lyghtnid
with
the
lyghte
of
the
holy
goste
.
&
sayd
to
them
.
I
se
now
ye
fere
my
lorde
Iesu
cryste
.
for
one
of
these
bestes
in
whose
symylitude
ye
haue
transformyd
your selfe
/
were
able
to
deuoure
me
/
yf
yt
were
the
wyll
of
my
lorde
Ihu
crist
.
but
now
all
the
worlde
may
know
/
that
ye
may
nothyng
do
of
your selfe
/
but
as
ye
be
lycensyd
and
ꝑmyttyd
of
my
lorde
Iesu
crist
.
In
wose
name
I
defye
you
all
/
&
so
they
confoundyd
/
euanysshed
a
way
.
And
then
our
lorde
Iesu
apperyd
.
To
whome
Antony
sayd
.
O
lorde
where
hast
thou
byn
so
long
?
And
he
answeryd
&
sayd
.
Certeynly
Antony
I
was
euer
with
the.
But
I
semyd
to
wythdrawe
my selfe
/
for
the
I
myght
proue
/
how
strongly
thou
woldest
fyght
for
my
loue
.
And
now
for
that
I
se
thou
hast
acquit
thy selfe
wele
&
played
the
man
.
I
shall
make
thy
name
to
be
knowen
thorow
out
all
the
worlde
/
wherfore
.
let
neuer
man
thynke
/
that
he
ys
forsaken
of
god
.
Capi.
liiii
.
B
but
as
the
prophete
I
sai
sayeth
/
yt
ys
but
as
a
lytell
poynt
or
prycke
.
an
instant
or
moment
of
tyme
.
in
the
which
god
prouyth
man
.
&
semyth
to
torne
the
most
fauorable
and
swete
countenan e
of
his
most
blessyd
vysage
from
man
&
to
semble
as
he
had
indignacion
&
were
sore
displesid
with
man
.
And
all
is
be
cause
in
a
lytle
poynt
/
he
wol
proue
hym
.
that
euer
more
he
may
haue
marcy
on
hym
.
And
thus
to
be
lefte
of
almighty
god
no
faythfull
saruant
of
god
shulde
disdayne
/
syth
on
the
same
maner
the
son
of
god
.
in
our
nature
/
hangyng
on
the
crosse
dyd
call
&
try
/
to
his
eternal
father
sayng
.
My
lorde
god
.
Mat.
xxvi
why
haste
thou
thus
forsaken
me
.
Remedies
ageynst
desperacion
.
The
.xix.
Cha.
WHere
also
the
desperant
person
sayeth
.
he
can
see
nothyng
but
his
dampnacion
/
and
so
to
fall
to
despayre
.
O
swete
soule
beware
.
what
thou
sayest
vsurpe
not
the
power
of
god
.
Take
not
on
the
to
discusse
the
vnscrutable
iudgementes
of
god
.
I
wol
graunte
to
the
that
in
tyme
and
place
it
is
good
a
man
to
remember
dampnacion
/
&
in
his
meditacion
to
recount
with
him selfe
as
he
were
byfore
the
iudgement
of
god
remembryng
his
synnes
.
the
iustice
of
god
.
the
paynes
of
hell
dew
for
syn
/
&
suche
other
.
But
in
this
beware
dyffyne
nothynge
/
nother
for
thy selfe
/
ne
yet
for
eny
other
.
For
yf
thou
despayre
.
or
decre
thyn
owne
dampnacion
.
thou
vsurpyst
to
dyffyne
the
moste
secrete
sentence
of
god
.
whiche
aungell
in
heuen
doth
not
know
but
only
yt
is
resaruyd
to
god
.
Also
thou
doest
moch
iniury
to
god
/
in
mystrustynge
his
marcy
.
thou
makest
hys
marcy
no
more
in
thy
corrupte
fantasy
/
or
mynde
/
then
is
the
marcy
of
man
.
or
aungel
.
wher
the
marcy
of
god
ys
infynite
&
hathe
no
ende
/
what
spekist
thou
man
of
synnes
.
〈…〉
As
this
noble
clarke
Gerson
sayeth
/
yf
thou
hadest
shed
all
the
cristian
mennes
blode
/
that
hathe
byn
shed
from
the
incarnacion
of
our
lorde
to
this
howre
.
haueyng
repentaunce
with
a
wyl
to
be
confessyd
and
contryte
/
for
one
supplycacion
for
marcy
/
thou
mayst
be
sauyd
and
opteyne
forgyfnes
of
god
.
why
thynkest
thou
.
that
our
most
marcyfull
sauiour
Iesu
dyd
chuse
to
his
singular
famylyarite
.
Mathew
.
Peter
.
Paule
.
Zache
.
mari
Magdalen
and
mary
the
Egipcian
/
&
the
thefe
and
blasphemar
that
honge
on
his
right
syde
.
wyth
innumerable
mo
grete
syners
.
that
now
byn
holy
saintes
in
heuen
.
but
only
that
thou
shuldest
neuer
despayre
.
but
euer
commyt
the
to
the
marcy
of
god
.
&
to
his
blyssyd
passion
.
Or
what
spekyst
thou
of
merites
?
syth
the
wydow
/
that
offrid
but
.ii.
mytes
/
was
more
alowyd
.
then
they
that
offryd
most
of
all
.
for
god
recountyth
not
the
workes
so
moche
/
as
he
dothe
the
wyll
.
where
is
in
case
no
nother
possybylyte
.
but
ouer
all
this
.
the
merites
of
the
passion
of
crist
is
sufficient
for
vs
all
.
The
infantes
that
byn
new
borne
/
&
cristenyd
/
that
neuer
dyd
good
dede
.
in
the
merites
of
the
passion
of
criste
byn
sauyd
.
I
saye
not
but
gret
multitude
&
nombre
of
merites
byn
good
but
grace
whiche
makyth
man
partener
of
the
passion
of
cryste
ys
sufficient
.
Master
Duns
sayeth
.
that
he
merityth
moche
/
that
in
temptacion
lesyth
not
the
grace
that
god
hathe
gyuen
hym
.
●●habeto
.
And
Gerson
sayeth
that
he
hathe
grete
merites
/
that
hathe
the
passion
of
crist
&
a
good
wyll
to
do
well
.
●
good
Exā●●●
of
saynte
●●rnard
.
He
that
hathe
these
.ii.
hath
grete
merites
/
&
good
suerty
/
and
neuer
nedyth
to
be
ouercom
of
the
enemy
.
For
as
I
rede
of
saynt
bernard
in
his
legende
.
In
suche
a
tyme
as
he
was
in
greate
ieobardy
of
deth
by
syknes
/
the
enemy
cam
&
temptyd
hym
in
desperacion
/
&
mouyd
hym
fyrste
to
consyder
hys
lyfe
/
and
neglygences
/
&
the
holy
man
sawe
there
in
moche
neglygence
/
and
then
the
enemy
dyd
tempte
hym
farther
&
sayd
/
what
good
dedes
or
merytes
haste
thou
done
in
thy
lyfe
/
or
what
is
all
thou
hast
done
/
in
comparison
to
the
grete
&
inestimable
benefyt
of
glory
.
And
he
/
as
euer
he
was
meke
/
thoughte
all
his
dedes
noughte
/
&
so
began
to
fere
.
and
fall
to
despayre
.
But
anon
the
holy
gooste
did
lyghten
hym
&
gaue
hym
his
answere
.
And
then
he
sayd
.
I
know
that
my
lorde
Iesu
hathe
dew
right
to
the
kyngdom
of
heuen
/
by
.ii.
tytles
.
one
ys
/
by
his
naturall
enheritance
/
syth
he
is
the
eternal
son
of
god
.
A nother
title
he
hathe
by
the
merites
of
his
blyssid
passion
.
whiche
he
suffryd
/
not
for
hym selfe
/
but
for
me
and
all
mankynde
/
&
that
is
sufficiente
for
me
.
And
so
the
enemy
vanysshed
a
way
.
Thus
in
our
dethe
suerty
we
haue
to
rest
to
the
passion
of
crist
.
whiche
is
a
saue
conducte
to
all
that
trustyth
therin
.
No
man
nedyth
to
falle
in
to
desperacion
.
that
woll
eny
thyng
enclyne
hymselfe
to
aske
marcy
.
For
our
blyssyd
lorde
ys
so
marcyfull
as
our
sayd
lorde
shewyd
to
oure
holy
mother
saynt
Birgitt
by
reuelacion
.
Libro
p●
Capi.
lv●
et
.
lix
.
F●
&
tenderly
he
louyth
the
shepe
of
hys
folde
.
that
yf
yt
were
possyble
for
hym
to
dye
for
eche
one
of
them
a
speciall
dethe
.
suche
as
he
ons
did
suffre
on
the
crosse
for
all
mankynde
/
rather
then
he
wolde
lose
them
or
eny
of
them
/
he
wold
suffre
the
said
special
deth
to
redeme
them
.
Roman
For
as
saint
Paule
sayeth
.
Syth
he
sufferyd
dethe
for
mankynde
/
when
we
wer
all
his
enemyes
.
what
wol
he
do
now
for
vs
that
he
hathe
so
dere
boughte
.
with
his
preciouse
blode
.
and
made
vs
his
owne
chyldren
by
adopcion
of
grace
suerly
rather
then
he
wolde
leue
vs
/
yf
yt
were
possyble
/
accordyng
to
the
reuelacion
he
wolde
dye
for
vs
ageyne
.
But
syth
he
wolde
do
thys
for
euery
crysten
man
.
what
thynke
ye
he
wyl
do
for
them
that
leuyth
the
worlde
and
forsakyth
them selfe
for
hys
loue
and
geuyth
themselfe
holly
to
hym
.
as
al
holy
relygiouse
persons
.
Of
whome
I
wote
not
what
I
may
say
/
syth
they
be
so
appropryed
to
god
.
that
they
be
only
hys
.
and
none
others
(
As
saint
Anselme
saith
)
they
must
nedes
haue
more
marcyfull
iugement
at
hys
hande
then
any
other
.
〈…〉
because
they
be
hys
only
.
No
man
sayeth
thys
holy
Doctour
/
dothe
iuge
his
owne
more
streygtly
/
than
he
dothe
that
.
whyche
parteynyth
to
a nother
.
wherfore
all
suche
may
haue
grete
comfort
in
oure
lorde
/
st●●ngly
for
his
loue
to
wythstond
temptacion
.
And
I
wolde
exhorte
euery
relygiouse
parson
to
the
same
.
by
an
example
that
I
rede
of
an
holy
father
that
ouercame
the
enemy
.
and
vtterly
in
maner
confoundyd
hym
.
by
grace
and
good
wysdom
For
when
the
enemy
wolde
tempte
hym
to
pryde
/
he
wolde
wyth
all
hys
myghte
enforse
hym
to
mekenes
when
he
mouyd
hym
to
yre
or
wrothe
/
then
he
applyed
hymselfe
strongly
to
pacience
.
And
so
.
lykewyse
from
Glotony
he
wolde
declyne
to
abstinence
/
and
when
he
temptyd
hym
to
desperacion
:
he
wolde
commyt
hymselfe
to
the
marcy
of
god
/
and
apply
hymselfe
to
hope
.
And
lykewyse
also
when
he
wold
tempte
hym
to
scrupulosite
/
&
feare
of
conscience
:
then
he
wolde
enforse
hymselfe
all
to gyther
to
charite
.
and
to
the
holy
loue
of
god
.
whiche
holy
loue
/
when
yt
is
parfyt
yt
excludith
all
synystre
fearys
&
yuel
dredys
.
¶
A
conclusion
of
this
Treatyse
/
exhorteynge
euery
parson
to
the
loue
of
god
The
.xx.
Chapitre
.
AND
for
a
fynall
conclusyon
of
thys
treatyse
I
exhorte
euery
relygiouse
parson
to
behaue
themselfe
.
&
apply
them
specially
to
the
loue
of
god
.
for
therin
restyth
all
parfeccion
.
where
holy
loue
ys
.
there
is
only
merit
/
and
where
it
is
not
/
there
is
euer
errour
and
presumpcion
.
If
I
shall
watche
/
pray
/
fast
do
almes
dedes
/
kepe
sylence
/
abstinence
/
syght
and
contynence
.
If
I
had
all
the
knowlege
and
graces
.
.ii.
Corum
.
xiii
.
to
do
miracles
/
saieth
saint
Paule
with
all
other
parfeccions
&
haue
not
charyte
/
whiche
ys
the
holy
loue
of
god
.
All
the
other
can
not
profyt
me
.
All
these
said
parfeccions
must
be
vsid
with
a
mesure
/
but
the
holy
loue
of
god
.
In
manual●
Captlo
.
x.
as
saynt
Austyne
sayeth
/
hathe
no
measure
.
who
may
haue
this
holy
loue
and
reuernt
famylyaryte
with
oure
blyssyd
lorde
/
yf
the
spouses
of
the
said
lorde
haue
yt
not
.
Rede
and
ye
shall
neuer
fynde
that
oure
sauyoure
cryste
Iesus
hathe
shewyd
more
familyarite
/
than
to
holy
virgyns
and
wydowes
/
as
to
saynt
Kateryn
the
martyr
/
to
our
holy
mother
saynt
Byrgyt
/
saynt
Clare
/
saynt
Kateryn
of
sene
with
many
other
/
whyche
he
spousyd
to
hys
grace
.
they
wylfully
forsakeyng
the
pompe
of
the
worlde
for
his
holy
loue
.
Thys
loue
is
comparyd
to
the
oyle
that
the
folysshe
vyrgyns
specyfyed
in
the
Euangely
had
not
.
Math.
xxv
.
what
avaylyth
yt
to
haue
lampes
and
haue
no
oyle
.
So
lyke
wyse
/
what
auaylyth
yt
to
haue
soulles
as
vessels
apte
to
grace
/
&
not
to
haue
the
oyle
of
grace
to
replenysshe
them
.
whyche
oyle
ys
the
holy
loue
of
god
.
Therfore
deuoute
systers
/
yf
ye
knowe
any
parsons
dysposyd
to
Scrupulosyte
and
seruyle
feare
.
counseyll
and
exhorte
them
in
oure
Lorde
.
all
suche
seruyle
and
synystre
fearys
secludyd
and
put
a
way
holly
and
only
to
apply
them selfe
to
be
garnysshyd
with
the
holy
feare
and
reuerence
of
god
/
and
wyth
his
blyssyd
loue
.
For
in
these
.ii.
begynneth
&
endyth
all
parfeccion
.
and
these
.ii.
ioyneth
the
soule
of
man
or
woman
to
oure
lorde
&
sauiour
criste
Iesu
.
whose
blyssyd
loue
hathe
mouyd
vs
to
begyn
thys
blyssyd
treatyse
/
as
a
directory
of
the
conscience
.
whiche
poure
exhortacion
is
only
after
the
mynde
of
these
forsaid
holy
Doctours
.
And
thus
we
ende
the
sayd
treatyse
in
the
holy
loue
of
oure
sayde
Lorde
.
To
whome
be
euer
all
honoure
/
holy
reuerence
and
loue
of
harte
wythout
ende
.
Amen
.
¶
Here
folowyth
the
Table
of
this
present
Treatyse
.
-
¶
The
fyrste
Chapitre
is
a
Preamble
or
Introduccion
in
to
this
treatyse
&
of
what
thyng
he
entendyth
to
speake
.
Folio
primo
.
-
¶
what
is
the
holy
feare
of
god
.
The
seconde
Chapitre
.
Folio
secundo
.
-
¶
what
is
the
seruyle
feare
&
what
yuells
comyth
to
vs
there
by
.
The
.iii.
Chapitre
.
Folio
.
iii.
-
¶
How
thys
seruyle
feare
shulde
be
orderyd
.
The
forthe
.
Chapitre
.
Folio
.
iiii
.
-
¶
How
of
seruyle
feare
comyth
scrupulosyte
that
moche
trobelyth
the
relygiouse
person
.
The
.v.
Cha.
Folio
.
iiii
.
-
¶
what
is
Scrupulosyte
.
The
.vi.
Chap.
Folio
.
vi
-
wherof
scrupulosyte
rysyth
or
bredyth
.
The
seuenth
Chapytre
.
Folio
.
vii
.
-
¶
How
Scrupulosite
is
norysshed
.
The
.viii.
Cha.
-
¶
wherof
Scrupulosyte
is
maynteynyd
.
The
.ix.
Chapitre
.
folio
.
viii
.
-
¶
Of
the
yuels
that
Scrupulosyte
bryngyth
to
.
The
.x.
Chapitre
.
folio
.
x.
-
¶
Of
remedyes
ageynst
Scrupulosyte
.
The
.xi.
Chapitre
.
folio
.
xii
.
-
¶
Of
remedyes
for
Temptacions
comyng
of
scrupulosyte
.
The
.xii.
Chapitre
.
folio
.
xv
.
-
¶
Of
spyrituall
Temptacions
/
and
how
they
may
com
to
vs
.
The
.xiii.
Chapitre
.
folio
.
xvi
.
-
¶
A
lamentable
Complaynte
of
the
dull●
Soule
.
The
.xiiii.
Chapitre
.
folio
.
xvii
.
-
¶
Good
remedyes
ageynst
spiritual
Temptacions
The
.xv.
Chapitre
.
folio
.
xviii
.
-
¶
An
answere
to
the
fyrste
parte
of
the
complaynte
of
the
dulle
soule
.
And
a
remedy
for
hys
tediousnes
.
The
.xvi.
Chapitre
.
folio
.
xviii
.
-
¶
An
answere
to
the
seconde
parte
of
the
complaynte
of
the
dulle
Soule
where
she
complayneth
that
all
swetnes
&
deuocion
is
taken
from
her
/
&
she
lefte
dry
&
without
merites
.
The
.xvii.
Chapitre
.
folio
.
xx
.
-
¶
An
answere
to
the
Thyrde
parte
of
the
Complaynt
of
the
dull
Soule
/
where
she
Lamentyth
herselfe
as
vtterly
forsaken
of
god
.
The
.xviii.
Cha.
folio
.
xxiii
-
¶
Remedyes
ageynst
Desperacion
.
The
.xix.
Chapytre
.
folio
.
xxv
.
-
¶
A
conclusion
of
this
Treatyse
/
exhortynge
euery
person
to
the
loue
of
god
.
The
.xx.
Cha.
folio
.
xxvii
.
FINIS
¶
Impryntyd
by
Michaell
Fawkes
.
¶
The
pardon
for
.v.
patreur̄
.v.
aues
&
a
crede
with
pyteous
beholdynge
of
these
ar●esis
.xxxij.
M.
&
.lv.
yeres
.
vox
x●i
.
O
man
vnkynde
My
paynes
smerte
Bere
in
thy
mynde
My
paynes
smerte
And
thou
shalt
fynde
Lo
here
my
herte
.
Me
true
and
kynde
Lo
here
my
herte
.