¶
Here
begynneth
the
boke
of
dyuyne
doctryne
.
That
is
to
saye
of
goddes
techynge
.
Gyuen
by
the
persone
of
god
the
fader
/
to
the
intelleccyon
of
the
gloryous
vyrgyn
seynt
Katheryn
of
Seene
/
of
the
ordre
of
seynt
Domynycke
.
whiche
was
wryten
as
she
endyted
in
her
moder
tongue
/
whan
she
was
in
contemplacyon
/
&
rapt
of
spyryte
/
she
herynge
actualy
.
And
in
the
same
tyme
/
she
tolde
before
many
what
our
lorde
god
spake
in
her
.
¶
And
here
foloweth
the
fyrst
chapytre
of
this
boke
.
which
is
how
the
soule
of
this
mayde
was
oned
to
god
&
how
that
she
made
.iiii.
petycyons
to
oure
lorde
in
that
tyme
of
contemplacyon
/
and
of
the
answere
of
god
/
and
of
moche
other
doctryne
/
as
it
is
specyfyed
in
the
kalender
before
.
Capi.
i.
A
Soule
that
is
reysed
vp
with
heuenly
and
ghostly
desyres
/
&
affeccyons
to
the
worshyp
of
god
/
&
to
the
helthe
of
mantles
soule
/
and
with
a
greate
desyre
langoreth
vertuously
/
inhabyted
by
the
space
of
a
longe
tyme
/
full
besyly
laboreth
in
ghostly
exercyse
/
and
mekely
abydeth
in
her
inwarde
beholdynge
/
to
knowe
herselfe
/
to
that
entent
onely
/
that
she
myght
better
knowe
in
her selfe
/
the
goodnes
of
god
.
¶
For
as
she
well
feleth
by
grace
/
after
that
knowynge
the
loue
that
loueth
is
knytte
/
&
ioyned
with
a
loue
/
to
that
that
is
loued
/
and
forceth
and
besyeth
her
to
loue
/
and
folowe
that
knowynge
/
and
with
contynual
excercyse
inhabyteth
her
/
with
the
sothefastnes
.
¶
And
for
asmoche
as
a
soule
in
no
maner
tasteth
nor
sauoureth
somoche
/
it
is
in
no
maner
somoche
lyghtned
with
knowynge
of
that
sothefastnes
/
as
it
is
by
the
meane
of
a
meke
contynuall
/
&
of
a
deuoute
prayer
/
founded
and
grounded
in
the
knowynge
of
god
/
and
or
it selfe
.
¶
Therfore
suche
a
prayer
/
oneth
such
a
soule
to
god
/
sorowynge
the
sleppes
of
●●yite
in
his
passyon
/
&
so
by
desyre
/
〈◊〉
you
/
&
vnyon
o●●oue
/
the
soule
〈…〉
an
other
than
she
〈…〉
this
semeth
well
of
crystes
wordes
/
whan
he
sayde
.
Si
●s
diligit
me
:
sermonem
mean
seruauit
.
That
is
to
say
.
Who
that
loueth
me
shal
kepe
my
worde
.
¶
Also
he
sayth
in
another
place
.
Qui
diligit
me
:
diliget̄
a
patrimed
/
&
ego
diligam
eu
/
&
manifestabo
illi
meipsum
/
&
erit
vnum
mecum
/
et
ego
cumillo
.
That
is
to
saye
.
He
that
loueth
me
/
shall
beloued
of
my
fader
/
&
I
shall
loue
hym
/
&
shall
shewe
myselfe
to
hym
/
and
he
shall
be
one
with
me
/
and
I
with
hym
.
¶
And
in
manye
places
of
scrypture
/
we
fynde
wordes
lyke
to
the
same
purpose
/
by
the
whiche
we
openly
knowe
that
a
soule
is
alterate
/
and
made
hymselfe
another
than
he
was
/
in
the
sothefastnes
of
loue
and
desyre
/
and
that
we
may
se
this
more
clerely
/
I
remembre
me
that
I
haue
red
of
an
holy
mayde
/
seruaunte
of
god
Katheryne
of
Seene
that
whan
she
gaue
her selfe
ententyfly
to
prayer
/
with
enhaunsynge
vp
her
mynde
to
god
/
to
beholde
heuenly
thynges
in
maner
of
contemplacyon
.
Than
the
holy
god
hyd
not
his
loue
the
whiche
may
not
be
mesured
/
whiche
he
had
to
his
seruauntes
with
the
gyfte
of
intelleccyon
by
the
ghostly
eye
.
¶
But
specyally
amonge
other
wordes
/
our
lorde
god
spake
to
her
/
and
sayde
.
¶
Open
the
eye
of
thy
intelleccyon
/
or
of
ghostly
vnderstondynge
/
and
beholde
in
me
/
&
you
shall
se
the
dygnyte
/
&
the
fayrenes
of
my
reasonable
creature
/
and
the
fayrenesse
whiche
I
haue
gyuen
to
thy
soule
/
makynge
it
of
nought
/
to
my
ymage
&
lykenesse
.
¶
Beholde
them
that
ben
arayed
with
the
precyous
clothynge
of
ghostly
weddynge
That
is
to
saye
/
vertuously
arayed
with
charyte
/
&
with
many
dyuers
vertues
/
contynually
they
ben
ioyned
to
me
by
loue
.
¶
Therfore
yf
that
shoulde
aske
me
whiche
ben
they
.
I
shoulde
answere
the
agayne
.
They
that
be
clene
purged
frome
synne
/
they
haue
my
lykenes
.
¶
For
suche
haue
lost
and
mortyfyed
theyr
owne
propre
wyll
/
and
ben
conformed
to
my
wyll
/
&
in
all
thynges
with
my
wyll
they
ben
clothed
/
and
precyously
arayed
.
¶
Therfore
it
is
full
sothe
/
that
suche
a
soule
oneth
it selfe
to
god
/
with
desyre
and
affeccyon
of
loue
.
¶
Also
this
soule
/
yet
moreouer
wyllynge
to
knowe
the
holy
sothefastnes
of
knowynge
/
and
to
folowe
it
by
excercyse
.
Consydered
fyrst
as
for
her selfe
with
an
hyghe
desyre
/
that
a
soule
maye
by
no
waye
of
doctryne
/
nor
of
ensample
/
nor
of
prayer
/
profyte
to
his
neyghbour
/
but
it
profyte
fyrste
to
his
selfe
/
that
is
to
saye
in
purchasynge
&
hauynge
in
possessyon
the
perfeccyon
of
vertues
in
it selfe
.
Therfore
in
that
holy
desyre
of
sothefast
knowynge
/
mekely
she
asked
.iiij.
petycyons
/
of
the
euer
beynge
fader
in
heuen
.
¶
The
fyrste
petycyon
was
for
her selfe
.
¶
The
seconde
for
reformacyon
of
holy
chyrche
.
The
thyrde
in
generall
/
for
the
helthe
of
all
the
worlde
/
and
specyally
for
the
helthe
of
crysten
people
/
whiche
with
grete
presumpcyon
&
greate
persecucyon
/
is
rebell
to
holy
chyrche
.
¶
The
.iiij.
petycyon
was
/
that
the
prouydence
of
god
shoulde
puruaye
for
eche
derke
case
or
doubte
/
or
nede
in
generall
/
and
in
specyall
.
¶
How
the
desyre
of
this
soule
encreased
/
whan
she
knewe
the
necessyte
that
was
in
the
worlde
.
This
desyre
was
in
her
ful
greate
and
abydynge
contynually
/
whiche
desyre
encreased
in
her
the
more
feruently
/
whan
the
greate
wretchednes
of
this
worlde
was
shewed
to
her
of
almyghty
god
the
,
maker
of
all
the
worlde
.
¶
And
whan
that
she
sawe
so
greate
trouble
in
the
worlde
and
somoche
offence
done
to
god
in
the
worlde
.
¶
Also
in
this
tyme
of
this
holy
desyre
/
she
had
vnderstandynge
by
a
wrytynge
whiche
she
had
of
her
ghosty
fader
.
In
the
whiche
wrytynge
/
he
shewed
her
the
grete
payne
and
sharpnes
of
intollerable
sorowe
ordeyned
for
synne
.
And
for
the
offence
done
to
god
/
&
of
the
cause
of
losynge
of
soules
/
and
for
the
persecucyon
that
is
done
to
holy
chyrche
/
whiche
wordes
haue
kyndled
in
her
a
fyre
of
a
desyre
/
with
a
louynge
/
&
a
bytternes
/
for
the
offence
done
to
god
.
¶
And
than
she
with
a
gladnes
/
and
ioy
of
a
trusty
hope
/
mekely
abode
the
mekenesse
of
god
/
the
whiche
mercyfully
wolde
puruaye
for
all
the
euylles
and
perelles
.
¶
And
for
asmoche
/
that
in
receyuynge
of
the
holy
sacrament
/
a
soule
more
swetely
/
&
more
feruently
cleueth
to
god
/
and
better
knoweth
his
sothefastnes
.
Bycause
that
than
a
soule
is
in
god
/
and
god
in
the
soule
.
Ryght
as
the
fysshes
abyden
in
the
see
/
and
the
see
in
the
fysshes
.
Therfore
vpon
the
nexte
morowe
folowynge
/
she
had
a
full
feruent
&
a
brunnynge
desyre
to
here
masse
.
whiche
daye
was
on
a
feest
of
oure
lady
goddes
moder
.
And
whan
she
had
herde
masse
/
at
a
certayne
houre
/
with
a
ful
grete
desyre
/
to
haue
an
inwarde
knowynge
of
herselfe
/
&
of
her
owne
iperfeccyon
/
it
semed
to
her
a
greate
shamfastes
/
that
she
was
pryncypall
cause
of
all
the
euylles
/
or
dyseases
done
in
the
worlde
/
&
conceyued
in
herself
a
synguler
hate
/
&
dyspleasaunce
of
herselfe
.
¶
And
than
with
a
desyre
of
an
holy
ryghtwysnesse
puryfy
suche
fylthes
of
synne
the
whiche
she
sawe
in
the
worlde
&
in
her
owne
soule
she
lyste
vp
her
herte
to
the
fader
of
heuen
and
sayde
.
¶
Euerlastynge
fader
in
heuen
/
to
the
I
make
my
complaynt
of
myselfe
/
&
to
that
I
playne
&
accuse
my selfe
/
to
the
entente
that
in
this
lyfe
you
punesshe
my
synnes
/
And
for
asmoche
as
I
the
pryncypal
cause
of
the
paynes
(
throwe
my
synnes
)
whiche
chrysten
people
shoulde
suffre
.
Therfore
mekely
I
beseche
you
to
put
those
paynes
vpon
me
.
¶
How
the
werkes
good
or
euyll
in
this
worlde
onely
suffysen
not
to
be
punysshed
in
purgatory
/
nor
to
be
rewarded
in
blysse
/
without
contynual
desyre
of
charyte
.
Than
that
sothefastnesse
of
the
godheed
toke
this
desyre
/
and
feruently
drewe
it
to
hym
/
and
dyd
lyke
as
it
was
in
the
olde
testament
.
¶
For
than
whan
the
sacryfyces
were
accepted
to
god
/
fyre
came
downe
from
heuen
&
drewe
suche
a
sacryfyce
to
hym
.
¶
In
the
same
maner
that
holy
sothefastnes
dyd
to
that
soule
/
for
that
sothefastnes
/
the
fader
of
heuen
sende
the
fyre
of
the
holy
ghost
/
and
toke
the
sacryfyce
of
her
greate
desyre
/
whiche
sacryfyce
she
made
of
herselfe
to
god
.
¶
And
whan
our
lorde
had
resygned
this
sacryfyce
of
her
/
he
spake
to
her
and
sayde
.
¶
Doughter
knowes
thou
not
that
all
the
paynes
that
men
suffren
/
or
ony
creature
maye
suffre
in
this
worlde
/
ben
not
worthy
at
the
full
/
nor
euen
worthy
penauce
/
nor
suffycyent
to
punesshe
the
lest
synne
.
And
the
cause
is
/
for
the
offence
that
is
done
to
me
/
whiche
am
god
/
and
goodnes
that
hathe
none
ende
/
asketh
a
blame
without
ende
.
¶
Therfore
I
wyll
that
you
knowe
/
that
all
the
paynes
that
ben
gyuen
/
or
sende
of
god
in
to
this
worlde
ben
not
for
penaunce
/
but
for
correccyon
/
to
amede
and
correcke
the
chylde
whan
he
trespaseth
.
¶
And
yet
forthermore
it
is
sothe
/
that
a
man
maketh
or
dothe
satysfaccyon
by
a
feruent
desyre
of
the
soule
(
that
is
to
saye
)
with
a
veraye
contrycyon
/
&
a
dyspysynge
of
synne
¶
For
veraye
contrycyon
/
maketh
satysfaccyon
to
the
synne
/
and
to
the
payne
for
synne
/
not
for
the
payne
the
the
soule
suffreth
for
the
tyme
/
whiche
tyme
hathe
ende
/
but
for
the
desyre
that
the
soule
hathe
/
whiche
hathe
no
ende
/
and
that
is
for
god
/
whiche
is
without
ende
.
Aske
you
sorowe
in
herte
for
synne
without
ende
/
&
loue
god
contynually
without
ende
.
¶
Sorowe
it
asketh
without
ende
(
that
is
to
saye
)
without
ceasynge
in
this
worlde
/
and
that
is
in
two
maners
.
¶
One
is
that
a
man
haue
veraye
contrycyon
for
his
owne
offence
that
he
hathe
done
agaynst
his
god
/
and
his
owne
maker
.
¶
The
seconde
is
that
a
man
haue
sorowe
for
the
offence
that
he
seeth
or
knoweth
done
to
god
of
his
neyghbour
.
¶
Of
suche
men
/
for
asmoche
as
they
haue
suche
contrycyon
in
bothe
maners
.
¶
Also
for
they
haue
suche
a
desyre
that
hathe
none
ende
/
for
they
been
coupled
to
me
with
a
desyre
of
loue
/
therfore
they
sorowen
whan
they
offende
themselfe
/
or
whan
they
se
/
or
knowe
ony
creature
offende
god
/
for
that
contynuall
sorowe
for
themselfe
/
and
for
other
/
&
for
desyre
of
loue
/
all
the
payne
of
suche
men
that
they
suffren
bodyly
or
ghostly
/
of
what
euer
parte
it
cometh
/
that
payne
deserueth
/
or
shal
haue
merytes
the
whiche
haue
none
ende
/
and
dothe
satysfaccyon
for
the
synne
/
whiche
synne
worthely
asketh
and
dyscerneth
a
payne
that
sholde
haue
no
ende
.
Not
withstondynge
the
dede
of
synne
had
an
ende
/
and
it
was
done
suche
a
tyme
that
it
hadde
and
ende
/
and
the
cause
is
thus
/
for
that
synne
parauenture
was
done
with
some
vertues
/
&
with
desyre
of
loue
/
with
contrycyon
and
with
dyspleasaunce
of
all
fautes
that
were
done
.
Therfore
the
payne
of
the
trespasse
that
sholde
haue
no
ende
was
modyfyed
and
shall
haue
an
ende
/
and
make
full
satysfaccyon
for
that
synne
.
¶
Thus
sheweth
the
apostle
whan
he
sayde
.
yf
I
shall
speke
with
the
tongues
of
men
/
and
of
aungels
and
yf
I
haue
prophecy
/
and
yf
that
I
deale
all
my
goodes
in
to
poore
mennes
meet
/
and
yf
I
take
or
put
my
body
to
the
fyre
/
and
it
to
brunne
/
yet
all
this
profyteth
me
not
/
yf
I
haue
not
charyte
.
¶
Seynt
Paule
also
sheweth
/
that
all
suche
werkes
/
bodyly
or
ghostly
/
the
whiche
haue
an
ende
in
this
worlde
/
ben
not
suffycyent
to
punesshe
the
wretchednesse
of
synne
/
nor
to
gyue
rewarde
/
with
out
salte
or
fatnesse
/
and
swete
sauour
of
the
desyre
of
the
holy
charyte
.
¶
How
desyre
&
contrycyon
of
herte
maketh
satysfaccyon
for
synne
/
and
payne
for
synne
/
and
somtyme
it
maketh
satysfaccyon
for
synne
/
and
not
for
payne
.
Now
doughter
I
haue
shewed
the
how
synne
in
this
tyme
that
shall
passe
/
is
not
punyssed
onely
with
suche
penaunce
that
is
done
here
/
but
it
is
punysshed
with
penaunce
inwardely
/
that
is
suffred
by
desyre
and
with
loue
oned
to
god
/
and
by
contrycyon
of
mennes
hertes
/
not
by
vertu
of
payne
oneli
/
but
throwe
the
vertu
of
a
feruent
dysyre
of
soules
/
and
as
holy
desyres
and
other
desyres
of
vertues
haue
lyfe
/
or
be
acceptable
and
merytory
whan
they
ben
taken
and
vsed
/
for
the
loue
of
my
sone
crucyfyed
.
¶
For
asmoche
as
the
soule
taketh
loue
of
hym
/
and
foloweth
his
steppes
with
vertues
/
fastynges
/
and
prayers
.
¶
In
suche
maner
suche
penaunces
done
they
profyte
the
(
and
in
none
other
)
&
so
they
make
satysfaccyon
to
the
payne
for
synne
/
and
that
is
by
the
vnyon
/
or
knyttynge
togyder
of
that
holy
loue
the
whiche
is
goten
and
purchased
in
the
knowynge
of
my
amyable
goodnesse
/
and
in
the
bytternesse
and
sorowe
of
the
herte
/
and
in
knowynge
and
knowlegynge
of
his
owne
defautes
/
whiche
knowynge
bringeth
forthe
an
hatered
of
his
owne
vnworthynesse
&
mysery
/
and
a
greate
dyspleasaunce
of
synnes
.
¶
Wherfore
he
demeth
hymselfe
vnworthy
ony
grace
/
and
holdeth
hym
worthy
to
haue
tourment
and
payne
.
And
thus
the
holy
sothefastnes
spake
of
all
other
/
whiche
suffred
all
thynges
with
pacyence
/
and
demed
them selfe
with
mekenesse
in
all
thynges
/
vnworthy
to
receyue
the
gracyous
gyftes
of
god
/
and
worthy
to
haue
punysshement
throwe
loue
of
herte
with
the
feruent
brunnynge
of
pasyence
and
of
mekenesse
.
¶
After
this
informacyon
/
forthewith
god
spake
to
her
and
sayde
.
Take
hede
than
intentytly
in
thy
inwarde
wytte
/
in
what
maner
it
is
sayde
to
the
/
how
that
satysfaccyon
is
made
for
synne
.
¶
Thou
does
aske
paynes
of
me
/
the
whiche
myght
make
satysfaccyon
/
for
the
offences
done
to
me
of
my
creatures
.
¶
Also
thou
dyde
aske
of
me
whiche
am
the
lyfe
of
all
thynges
/
to
knowe
/
&
to
loue
perfytely
.
¶
This
is
the
waye
/
thou
shall
be
in
wyll
to
ascende
to
the
heyght
of
perfyte
knowynge
/
&
thou
shall
be
in
wyll
to
taste
me
/
the
whiche
am
euer
lastynge
sothefastnesse
/
so
that
thou
neuer
go
oute
of
the
way
of
knowynge
of
thy selfe
.
¶
And
whan
thou
arte
caste
downe
in
to
the
vallaye
of
mekenesse
/
than
knowe
me
in
the
/
of
whome
thou
shall
haue
all
thynges
that
ben
to
the
necessary
/
or
behourable
.
¶
There
may
no
vertu
stonde
/
nor
abyde
/
but
it
come
of
charyte
/
or
that
it
be
grounded
in
charyte
/
and
mekenes
dothe
nouresshe
most
and
best
/
the
vertu
of
charyte
.
¶
Than
thou
shall
be
made
meke
in
knowynge
of
thy selfe
/
yf
thou
consyder
the
that
thou
hase
no
beynge
of
thy selfe
/
but
thou
shall
knowe
thy
beynge
of
me
/
the
whiche
loued
the
&
you
all
/
or
euer
that
ye
were
borne
/
&
of
my
greate
loue
whiche
maye
not
be
meiured
/
my
wyll
was
to
reforme
you
agayne
to
grace
/
and
in
my
reformynge
you
agayne
/
with
the
brennynge
of
so
greate
a
loue
/
the
which
I
had
to
you
/
I
wasshed
you
with
the
blode
of
my
sone
/
the
whiche
was
shedde
for
you
.
¶
The
shedynge
of
that
blode
/
maketh
a
man
to
knowe
the
sothefastnes
/
the
whiche
hathe
put
awaye
the
cloude
of
his
propre
loue
/
by
knowynge
of
him
selfe
/
the
whiche
sothfastnes
he
myght
not
elles
knowe
.
And
than
in
the
knowynge
of
me
/
the
soule
is
closed
with
suche
a
feruent
loue
/
that
for
that
brennynge
loue
/
the
soule
is
in
contynuall
payne
/
but
not
in
payne
whiche
greueth
the
soule
/
nor
maketh
it
to
tall
/
but
rather
that
payne
maketh
the
soule
more
vertuous
/
and
refressheth
it
/
and
comforteth
more
the
soule
/
for
he
suffreth
payne
/
bycause
he
knoweth
my
sothefastnes
/
and
his
owne
synnes
and
vnkyndenesse
/
and
the
greate
blyndenesse
of
crysten
people
.
And
for
the
greate
loue
that
the
soule
hathe
to
me
/
he
is
troubled
and
soroweth
for
his
vnkyndenesse
/
and
other
mennes
.
And
yf
he
loued
me
not
/
yet
he
sholde
haue
no
payne
/
nor
trouble
.
Therfore
you
&
my
other
seruauntes
/
anone
as
ye
haue
knowynge
of
my
sothefastnes
in
suche
maner
(
as
I
haue
rehersed
to
you
before
)
to
my
laude
/
and
worshyp
&
glory
of
my
name
/
you
must
suffre
manye
wronges
/
trybulacyons
/
vnderstondynges
/
reprtues
/
in
wordes
and
indedes
to
the
daye
.
¶
Bere
therfore
easely
and
with
pasyence
you
and
my
other
seruauntes
trybulacyons
/
and
sorowe
with
teres
of
eyes
for
the
offences
that
been
done
to
me
/
for
the
loue
of
vertues
to
my
worshyp
.
And
yf
you
so
do
/
I
shall
do
satysfaccyon
to
your
synnes
/
in
somoche
that
what
penaunce
ye
suffren
/
shall
suffyce
for
satysfaccyon
in
you
and
other
/
by
the
vertu
of
your
charyte
.
And
than
for
a
rewarde
/
ye
shall
haue
forgyuenesse
of
all
youre
ygnoraunce
/
and
I
shall
no
more
remembre
me
of
your
trespace
.
¶
In
other
of
my
creatures
I
shall
do
satysfaccyon
by
mercy
.
And
for
the
affeccyon
of
youre
charyte
/
and
to
them
I
shall
gyue
grace
after
the
dysposycyon
/
whiche
they
sholde
receyue
/
as
thus
.
They
dysposen
them
mekely
with
reuerence
/
to
receyue
the
techynge
and
the
doctryne
of
my
seruauntes
/
al
those
that
so
done
/
partely
I
shal
forgyue
them
theyr
synnes
/
and
the
paynes
for
synne
/
and
the
cause
is
.
For
by
that
/
they
dyspose
them
somekely
to
the
techynge
of
my
seruauntes
/
by
that
they
shall
haue
suche
grace
that
they
shall
come
to
very
knowynge
of
themselfe
/
and
to
haue
compunccyon
of
al
theyr
trespaces
/
and
to
be
contynually
in
deuoute
prayer
.
And
by
the
seruent
desyre
of
my
seruauntes
/
I
shall
receyue
them
benyngely
/
and
they
shall
receyue
the
fruyte
of
a
specyall
grace
/
and
also
a
grace
specyall
/
in
some
gre
more
or
lesse
after
that
they
wyl
labour
/
and
haue
excercyce
with
vertues
.
¶
This
I
saye
generally
/
that
they
shall
haue
forgyuenesse
of
theyr
synnes
/
but
yf
it
so
be
/
that
they
be
so
obstynate
/
that
by
theyr
dyspayre
they
wyl
be
repreued
of
me
/
no
regarde
takynge
to
the
blode
of
my
sone
/
the
whiche
so
louyngely
hathe
wasshed
them
with
his
pcyous
blode
for
your
saluacyon
.
¶
Nowe
doughter
what
fruyte
of
grace
as
you
suppose
/
or
thynke
they
shal
haue
.
Theyr
fruyte
it
is
this
.
That
by
the
prayer
of
my
seruauntes
/
I
am
constrayned
/
and
in
a
maner
compelled
/
by
the
whiche
I
abyde
theyr
tournynge
/
and
chaungynge
to
vertuous
lyuynge
/
and
I
gyue
them
lyghte
of
conscyence
/
and
I
styre
them
to
bèware
&
withstonde
synne
/
and
I
make
them
to
taste
the
sauour
of
vertu
/
&
to
haue
lykynge
in
the
conuersacyon
of
my
seruauntes
.
¶
Also
sometyme
I
suffre
that
this
wretched
worlde
/
be
contrary●
us
to
them
/
and
that
they
suffre
&
fele
manye
passyons
/
that
they
maye
knowe
the
lytle
stablenes
that
is
in
this
worlde
/
&
that
they
lyfte
vp
theyr
hertes
and
desyres
to
me
/
to
get
and
purchace
theyr
owne
helthe
of
euer
lastynge
lyfe
.
And
so
in
these
foresayd
maners
/
&
in
many
other
maners
/
whiche
no
eye
maye
se
/
nor
tongue
speke
/
nor
herte
suffyseth
to
thyke
/
how
many
dyuers
way
as
there
ben
whiche
I
hai●●
ordeyned
onely
of
loue
/
that
they
maye
be
brought
to
grace
/
&
that
my
sothefastnes
maye
be
fulfylled
in
the.
And
to
this
I
am
compelled
/
for
I
formed
them
&
made
them
of
nought
/
of
my
charyte
that
may
not
be
spoke
/
nor
tolde
with
tongue
.
¶
Also
for
the
prayers
of
my
seruauntes
/
&
for
theyr
feruent
desyres
and
sorowe
/
I
forsake
not
/
nor
I
dyspyse
not
theyr
reres
and
labours
/
&
theyr
meke
prayers
/
but
gladli
I
receyue
them
/
and
they
ben
to
me
full
acceptable
/
for
I
am
he
the
whiche
do
make
my
seruauntes
to
loue
them
/
and
to
make
inwardely
sorowe
for
theyr
harme
/
&
reparynge
of
theyr
soules
/
but
yet
in
all
these
generall
laboures
/
and
ghostly
excercyses
/
satysfaccyon
for
payne
&
for
synne
is
not
made
/
but
onely
satysfaccyon
for
synne
.
For
in
theyr
partye
they
dyspose
them
not
with
a
very
parfyte
loue
/
to
be
oned
to
me
with
my
loue
/
nor
with
the
parfyte
loue
of
my
seruauntes
/
also
they
haue
not
that
bytter
sorowe
/
with
parfyte
contrycyon
for
the
offences
that
they
haue
done
to
me
/
as
my
seruauntes
haue
/
but
the
loue
and
contrycyon
whiche
they
haue
is
vnperfyte
.
¶
Therfore
they
haue
not
/
nor
yet
receyuen
not
full
satysfaccyon
for
payne
/
as
the
other
that
ben
parfyte
/
but
onely
satysfaccyon
for
synne
/
for
the
dysposycyon
muste
come
on
bothe
the
partyes
(
that
is
to
saye
)
aswell
of
the
receyuer
/
as
of
hym
that
is
the
gyuer
.
And
for
asmoche
as
they
ben
not
parfyte
/
therfore
they
receyue
imparfytely
that
parfeccyon
of
theyr
desyres
.
That
is
to
saye
/
the
parfeccyon
of
my
seruauntes
/
the
whiche
done
offre
theyr
desyres
for
them
that
ben
not
parfyte
/
with
paynes
before
me
.
¶
Wherfore
I
saye
to
the
that
they
do
satysfaccyon
for
theyr
synne
/
&
it
shall
be
forgyuen
them
.
And
that
is
ryght
&
sothefastnesse
that
it
so
be
/
in
the
maner
as
it
is
sayde
before
/
for
throwe
the
cle●enes
of
theyr
conscyence
/
&
other
ghostly
excercyses
/
theyr
synne
is
forgyuen
.
¶
For
whan
they
begynne
to
haue
knowynge
of
themselfe
/
they
casten
out
fro
them
the
rotten
fylthe
of
theyr
synnes
/
and
by
that
they
receyue
a
specyall
grace
/
and
suche
the
so
done
been
in
comyn
charyte
/
yf
they
pacyently
take
all
thynge
that
they
suffren
/
as
for
theyr
correccyon
/
and
quenchen
not
the
goodnesse
and
the
grace
of
the
holy
ghost
.
Ye
se
whan
they
leuen
theyr
synnes
/
they
receyuen
a
lyfe
of
grace
/
but
it
so
be
that
they
been
wrapped
with
wyckednesse
not
takynge
hede
to
my
goodnesse
/
nor
to
the
greate
labours
of
my
seruauntes
.
For
yf
they
ben
so
ygnoraunt
and
so
vnkynde
/
than
anone
al
that
whiche
sholde
haue
been
for
theyr
correccyon
/
and
was
forgyuen
theym
by
mercy
/
tourneth
them
to
preiudyce
and
hyndrynge
/
not
in
the
defaute
of
mercy
/
nor
in
the
defaute
of
my
seruauntes
/
whiche
had
goten
mercy
for
hym
that
is
so
vnkynde
/
but
onely
throwe
the
hardenesse
of
his
herte
/
whiche
with
the
hande
of
his
fre
wyl
set
a
stone
as
of
an
harde
Adamaunt
vpon
his
herte
/
whiche
stone
may
not
be
broken
but
with
blode
/
but
it
profyteth
not
the.
Not
that
with
stondynge
/
his
hardenesse
/
whyle
he
hathe
tyme
here
of
fre
choyse
/
yf
he
wyll
aske
the
blode
of
my
sone
/
&
with
the
same
hande
wylfully
wyll
put
it
vp
to
the
very
hardenesse
of
his
herte
/
he
shall
receyue
the
swete
fruyte
of
the
blode
/
the
whiche
was
shed
for
hym
.
yf
he
tary
ouer
the
tyme
that
he
haue
a
fre
wyll
/
than
is
there
no
remedy
afterwarde
/
for
he
brought
not
agayne
the
gyfte
that
he
had
of
me
/
for
I
gaue
hym
mynde
/
that
he
sholde
haue
mynde
of
my
benefytes
/
I
gaue
hym
intelleccyon
and
vnderstondynge
/
that
he
sholde
well
se
&
knowe
sothefastnes
.
Also
I
gaue
hym
affeccyon
of
loue
and
desyre
/
that
he
sholde
loue
me
/
whiche
am
euerlastynge
sothefastnes
/
by
the
whiche
sothefastnes
and
clere
intelleccyon
he
seeth
and
knoweth
best
.
¶
This
is
the
gyfte
and
the
ghostly
dowre
whiche
I
haue
gyuen
onely
to
you
by
grace
/
whiche
dowre
sholde
tourne
agayne
to
me
whiche
am
the
fader
/
but
he
that
is
the
wycked
man
selleth
that
dowre
and
bytaketh
it
to
the
fende
/
whiche
wycked
man
whan
he
dyeth
/
he
bereth
with
hym
that
he
wanne
in
his
lyfe
/
fulfyllynge
his
mynde
all
with
delytes
/
and
with
thoughtes
and
remembraunce
of
his
synnes
without
contrycyon
/
as
with
pryde
and
couetyse
/
and
with
his
propre
loue
/
and
with
hatered
and
dyspleasaunce
to
his
neyghbours
/
whiche
ben
my
seruauntes
/
and
in
all
that
he
maye
parsueth
and
vexeth
them
greuously
.
¶
To
all
suche
her
reason
and
intelleccyon
is
made
full
derke
with
her
wretchydnes
by
an
vnornately
loue
and
desyre
/
and
so
with
theyr
synnes
/
they
receyue
euerlastynge
payne
without
ende
/
bycause
they
were
neclygent
to
do
satysfaccyon
for
theyr
synne
/
with
contrycyon
of
herte
/
and
had
no
hatered
nor
dyspleasaunce
for
theyr
synnes
.
¶
Therfore
doughter
now
thou
maye
se
that
satysfaccyon
for
synne
is
not
onely
by
penaunce
bodyly
/
whiche
hathe
an
ende
in
this
worlde
/
but
satysfaccyon
for
synne
is
the
veraye
parfyte
contrycyon
of
the
herte
/
and
not
onely
satysfaccyon
for
synne
/
but
also
sometyme
it
is
satysfaccyon
for
the
payne
that
foloweth
for
synne
/
to
all
them
that
haue
this
parfyte
contrycyon
/
&
other
generall
people
whiche
stonden
in
comyn
charyte
/
&
taken
mekely
all
that
they
suffren
(
as
for
theyr
payne
)
with
contrycyon
of
herte
/
make
satysfaccyon
for
synne
onely
(
as
it
is
sayd
before
)
bycause
they
receyue
the
gyfte
of
grace
/
and
ben
without
deedly
synne
.
¶
Also
all
they
that
haue
not
so
full
parfyte
contrycyon
/
nor
parfyte
loue
to
make
satysfaccyon
for
payne
/
nor
for
synne
/
they
shall
to
the
paynes
of
purgatory
.
¶
Also
take
hede
and
se
that
throwe
the
desyre
of
the
soule
/
whiche
desyre
is
coupled
in
me
/
whiche
am
all
good
without
ende
/
maketh
satysfaccyon
more
or
lesse
/
or
suffycyently
after
the
measure
of
parfyte
loue
/
bothe
of
hym
that
yeldeth
/
and
of
him
that
receyueth
prayers
and
desyres
.
And
that
same
mesure
of
loue
/
bothe
of
the
yelder
&
of
the
receyuer
/
is
mesured
&
cometh
of
my
benignite
&
goodnes
.
¶
Therfore
doughter
encrease
you
by
the
fyre
of
thy
feruent
desyre
/
and
brunnynge
herte
of
loue
/
and
suffre
not
that
excercyse
of
so
good
a
trayuale
/
&
goodly
Iournaye
of
so
greate
vertue
to
ouer
passe
/
but
that
you
call
&
crye
to
me
euermore
/
for
the
same
encrease
of
desyres
/
and
for
my
contynuaunce
of
excersyse
/
with
a
meke
and
a
lowly
voyce
/
and
with
a
contynual
deuocyon
.
¶
Thus
I
saye
to
the
&
to
thy
ghosty
fader
/
whome
I
haue
ordeyned
to
the
inerth
that
myghtely
ye
bere
suche
trayuayle
bodely
&
ghostly
for
youre selfe
and
for
other
for
my
loue
/
and
that
ye
put
awaye
and
withstonde
youre
propre
sensualyte
.
¶
How
it
pleaseth
moche
oure
lord
/
to
let
vs
suffre
for
him
.
A
grete
and
a
stronge
desyre
&
wyll
to
suffre
all
labours
&
paynes
vnto
the
tyme
of
dethe
/
for
helthe
of
soules
is
full
pleasynge
to
me
.
¶
For
the
more
that
is
suffred
for
me
/
somoche
more
the
token
of
loue
to
me
is
shewed
/
&
in
the
louynge
moche
more
is
take
&
comprehended
of
my
sothefastnes
/
and
the
more
that
a
man
knoweth
/
the
more
he
feleth
a
payne
intollerable
in
his
soule
for
offence
done
to
me
.
¶
Thou
doughter
mekely
dyde
aske
a
wyll
to
suffre
/
&
to
bere
other
mennes
fautes
vpon
the.
Also
thou
dyd
alke
a
loue
&
a
lyght
/
&
the
knowynge
of
my
sothefastnes
/
not
takynge
nor
beholdynge
what
I
haue
sayde
to
the
nowe
/
that
how
moche
more
is
the
loue
/
somoche
the
payne
&
sorowe
encreaseth
/
for
where
loue
encreaseth
to
me
/
there
sorowe
encreaseth
for
offence
done
to
me
.
¶
Therfore
forsothe
I
saye
to
you
.
ꝑetiteet
accipietis
.
That
is
to
lay
/
aske
&
ye
shall
haue
that
you
aske
/
I
shall
neuer
denye
them
that
askē
in
sothefastnes
.
¶
And
thynke
well
doughter
that
the
brennynge
of
euerlastynge
charyte
/
the
whiche
is
in
the
soule
it
is
oned
to
god
with
a
parfyteopasyence
/
so
that
one
maye
not
be
parted
fro
the
other
.
¶
Therfore
a
soule
whan
she
purposeth
to
loue
me
/
she
shall
with
purpose
onely
/
and
ryght
symply
suffre
paynes
for
the
glory
of
my
name
/
in
what
maner
/
or
for
what
cause
I
haue
or
dryned
it
to
suffre
.
¶
For
pasyence
is
not
pryued
/
but
in
paynés
.
And
as
it
is
sayde
before
/
pasyence
is
oned
to
charyte
/
therfore
manly
and
myghtly
he
bereth
suche
labours
/
or
els
ye
myght
not
be
faythfull
/
nor
trewe
tasters
/
nor
sauourers
of
the
faythe
/
nor
spouses
of
my
sothefastnesse
/
nor
desyre
parfytely
my
worshyp
/
nor
louers
of
the
helthe
of
soules
.
¶
The
seconde
chapytre
is
how
eche
vertu
and
defaute
is
by
some
meane
or
maner
of
a
mannes
neyghbour
.
And
how
vertues
ben
wroughte
in
man
by
some
meane
of
his
neyghbour
.
And
so
forthe
of
the
same
mater
as
it
is
specyfyed
in
the
kalender
.
Ca.
ii
.
ONe
thynge
forthermore
I
wyll
that
you
knowe
/
that
eche
vertu
or
defaute
that
is
done
/
it
is
done
by
some
meane
of
thy
neyghbour
/
as
thus
.
He
that
hateth
me
he
harmeth
his
neyghbour
/
&
hymselfe
generally
/
he
dothe
harme
to
his
neyghbour
&
partyculerly
to
hymselve
.
¶
Generally
/
for
ye
been
bounde
to
loue
your
neyghbour
as
yourselfe
.
¶
Louynge
him
ghostly
with
prayers
/
counceylynge
hym
with
wordes
/
&
comfortynge
hym
ghostly
&
temporally
/
ye
sholde
helpe
hym
in
all
his
nedes
with
youre
wyll
/
yf
ye
haue
not
wherwith
to
helpe
hym
/
and
to
socoure
hym
/
for
he
that
loueth
not
me
/
loueth
not
his
neyghbour
/
and
he
that
loueth
not
his
neyghbour
/
than
he
helpeth
not
his
neyghbour
/
and
suche
a
man
fyrst
of
fendeth
hymselfe
/
for
he
pryueth
him
selfe
of
grace
/
and
after
that
grace
fro
his
neyghbour
/
bycause
he
helpeth
hym
not
ghostly
/
&
gyueth
hym
no
prayers
nor
holy
desyres
/
whiche
he
is
bounde
to
shewe
out
before
for
his
neyghbour
/
all
the
helpe
whiche
he
hathe
shall
begyn
of
loue
/
the
whiche
a
soule
hathe
to
his
neyghboure
for
my
name
.
¶
Also
in
the
contrary
wyse
eche
faute
is
done
by
some
meane
of
a
mannes
neyghbour
.
¶
For
he
that
loueth
not
me
/
he
is
not
in
charyte
with
his
neyghbour
/
of
this
cometh
al
euylles
&
wyckednesse
/
bycause
the
soule
lacketh
charyte
/
and
hathe
no
loue
to
me
nor
to
his
neyghbour
/
in
that
he
worketh
no
good
/
he
dothe
euyll
fyrst
to
hymselve
/
&
to
his
neyghbour
/
not
to
me
/
for
he
may
not
harme
me
/
but
for
asmoche
as
I
take
it
done
to
me
/
that
is
done
to
the
neyghbour
/
therfore
he
harmeth
hymselve
by
the
peryll
of
synne
/
whiche
synne
pryueth
hym
of
grace
/
&
so
he
maye
be
no
worse
to
hymselfe
.
¶
He
offendeth
his
neyghbour
whan
he
yeldeth
not
dewe
loue
and
affeccyon
to
his
neyghbour
/
wherwith
he
sholde
helpe
hym
.
That
is
to
saye
/
with
deuoute
prayers
&
holy
desyres
/
whiche
he
sholde
offre
before
me
for
his
neyghbour
.
¶
This
that
I
haue
sayde
nowe
is
the
generall
helpe
&
conforte
/
whiche
sholde
be
gyuen
to
eche
reasonable
creature
.
¶
Forthermore
a
partyculer
ꝓfyte
is
the
/
whiche
is
done
to
them
that
ben
nyghe
to
thy
syghte
/
for
ye
be
bounde
the
one
to
helpe
the
other
in
worde
and
good
workynge
and
in
ensample
gyuynge
/
and
in
all
thynges
that
the
behoueth
purely
and
clerely
/
and
gyuynge
counsayle
as
a
man
wolde
do
to
hymselfe
/
without
ony
passyon
.
¶
This
dothe
not
he
that
hath
no
loue
to
his
neyghbour
.
Also
thou
sees
well
that
he
whiche
dothe
not
so
dothe
his
neyghbour
a
partyculer
harme
/
and
not
onely
in
that
he
harmeth
hym
/
for
asmoche
as
he
dothe
hym
not
the
good
that
he
myght
/
but
contynually
harmeth
hym
/
and
that
is
in
this
maner
/
he
dothe
synne
bothe
actually
in
dede
&
wylfully
/
or
mayn
tayneth
it
in
the
soule
.
¶
Synne
is
done
myghtly
&
inwardely
in
the
soule
/
whan
a
man
conceyueth
a
pleasaunce
in
the
soule
of
synne
/
&
an
hate
of
vertue
/
whiche
cometh
of
his
propre
sencyble
loue
/
whiche
loue
hathe
pryued
hym
the
affeccyon
of
charyte
/
whiche
charyte
he
oweth
to
yelde
to
me
and
to
his
neyghbour
/
and
after
he
hathe
conceyued
/
thus
by
meyntenynge
/
than
bryngeth
he
forthe
one
thynge
after
another
on
his
neyghbour
/
by
dyuers
maners
as
it
pleaseth
and
lyketh
his
wycked
sencyble
wyll
.
¶
Sometyme
he
bringeth
forthe
&
bereth
a
cruelte
generally
&
petty
culerly
.
Generally
whan
he
seeth
hymselve
and
other
creatures
in
perel
of
dethe
&
damnacyon
for
lacke
of
grace
And
therewith
he
is
so
cruell
that
for
loue
of
vyces
/
&
for
hate
of
vertues
/
he
gyueth
no
conforte
to
hymself
nor
other
but
as
a
louer
of
cruelte
/
he
strengheth
more
&
more
his
cruelte
/
that
is
to
saye
/
not
onely
he
sheweth
no
vertuouslyuȳge
/
but
wyckedly
takynge
on
hym
the
offyce
offendes
/
&
withdraweth
hymselfe
and
other
fro
vertues
/
and
with
al
his
myght
he
bringeth
other
creatures
to
vyces
/
this
is
the
offyce
of
a
wycked
cruelte
/
for
he
maketh
hymselfe
an
able
instrument
/
to
the
pryuynge
of
euerlastynge
lyfe
/
&
to
the
gyuynge
of
euerlastynge
dethe
.
He
vseth
this
bodyly
cruelte
with
concupyscence
/
for
not
onely
that
he
helpeth
not
his
neyghbour
/
of
of
his
owne
good
/
but
turmentynge
poore
persones
/
takynge
awaye
theyr
good
.
Sometyme
by
extorcyon
/
or
lordeshyp
/
sometyme
by
fraude
/
begylynge
/
or
with
dysceyte
.
They
raunsome
them
and
take
of
theyr
good
&
theyr
bodyes
/
whiche
is
moche
worse
.
¶
O
thou
wretched
cruelte
/
saythe
oure
lorde
/
thou
shall
be
pryued
of
my
mercy
/
but
thou
tourne
agayne
to
venyuolence
&
pyte
with
thy
neyghbour
.
Also
sometyme
this
pleasauce
of
synne
/
and
hatered
of
vertu
/
bringeth
sory
/
wycked
/
and
wrongefull
wordes
/
wherewith
ful
ofte
cometh
●●●slaughter
.
And
sometyme
beestly
dyshoneste
/
full
of
all
fylthes
/
and
stynkynge
wretchednesse
/
whiche
vehemeth
not
onely
one
or
two
/
but
al
those
that
cleueth
t●
him
/
&
draweth
to
hym
by
loue
or
by
conuersacyon
/
be
corrupted
/
or
venymed
.
¶
Sometyme
suche
a
man
sheweth
pryde
to
his
neyghbour
onely
/
in
that
he
holdeth
hymselfe
in
more
reputacyon
than
his
neyghbour
/
&
by
his
pryde
he
purposeth
wronge
to
his
neyghbour
/
&
dothe
hym
wronge
.
yf
he
be
a
lorde
/
or
a
man
of
greate
state
/
by
cruelte
or
wronge
/
he
dysceyueth
his
neyghboure
/
and
dystroyeth
hym
.
¶
Loke
here
doughter
/
take
hede
what
is
sayd
.
And
fro
this
tyme
forwarde
sorowe
for
the
offence
that
is
done
to
me
/
&
wepe
fore
for
suche
as
ben
deed
ghostly
/
that
by
holy
prayers
they
maye
come
to
lyfe
.
Thou
sees
that
in
euery
place
/
what
wronge
is
done
to
the
neyghbour
/
&
that
moche
euyll
is
done
to
man
/
by
the
cause
of
man
/
so
that
a
mannes
neyghbour
is
meane
to
euyll
.
Orels
no
synne
shoulde
be
moued
at
all
/
pryue
/
nor
aperte
.
¶
It
is
pryue
/
whan
it
is
not
done
to
his
neyghbour
/
that
is
dewe
to
his
neyghbour
.
¶
It
is
open
/
whan
the
vyces
ben
shewed
openly
.
Therfore
it
is
sothe
/
that
eche
offence
done
to
me
/
is
by
some
meanes
of
a
mannes
neyghbour
.
¶
How
that
vertues
ben
wroughte
in
man
by
some
meane
of
his
neyghbour
.
And
whiche
vertues
in
man
ben
so
dyfferent
.
Now
I
haue
declared
to
the
how
al
defautes
comen
by
some
meane
of
a
mannes
neyghbour
.
And
the
cause
is
/
for
they
haue
no
affeccyon
of
charyte
/
whiche
charyte
strengheth
all
vertues
&
gyueth
them
lyfe
/
and
confyrmeth
them
in
grace
.
And
so
a
mannes
proper
loue
/
whiche
taketh
the
charyte
&
loue
of
his
neyghbour
/
is
fundament
&
grounde
of
all
euylles
.
¶
All
sclaunders
/
hatereddes
/
crueltes
/
&
all
inconuenyentes
/
comen
forthe
of
this
wycked
and
venemous
rote
.
¶
This
styukynge
loue
deedly
hath
wounded
all
the
worlde
/
&
brought
in
a
sekenes
to
the
pryue
body
of
oure
holy
moder
the
chyrche
/
and
to
the
vnyuersal
body
of
chrysten
relygyon
.
¶
For
as
I
sayde
to
the
/
al
vertues
ben
founded
in
a
mannes
charyte
to
his
neyghbour
/
&
that
charyte
gaue
lyfe
to
al
vertues
.
And
sothly
so
it
is
For
there
maye
no
vertu
be
goten
with
out
that
charyte
.
That
is
to
saye
.
Vertu
maye
not
begoten
/
yf
meryte
of
vertu
maye
not
be
goten
.
¶
For
after
tyme
/
a
soule
knoweth
her self
As
it
is
sayde
before
.
Than
the
soule
syndeth
mekenes
/
and
an
hatered
of
his
owne
sensyble
passyon
.
Knowynge
than
/
that
the
wycked
lawe
of
the
flesshe
/
how
that
it
is
annexed
to
his
membres
.
whiche
lawe
euermore
impugneth
/
and
contraryeth
the
spyryte
.
Therfore
the
spyryte
aryseth
agaynst
the
flesshe
/
with
hate
/
&
dyspleasaunce
/
of
the
sensualyte
/
tredynge
her
downe
/
vnder
the
roote
of
reason
.
The
soule
also
fyndeth
the
affluence
and
the
greate
plente
of
my
goodnes
/
whan
it
hathe
receyued
my
benefytes
,
whiche
benefytes
she
brygeth
/
&
gadereth
them
ofte
in
her
mynde
with
thankynges
/
tyll
she
haue
sauour
/
and
parfyte
knowlege
of
the
plentuous
goodnes
of
god
in
herselfe
.
¶
Ryght
as
a
best
oftentymes
cheweth
his
meet
to
haue
sauour
therin
So
the
soule
gadereth
to
his
mynde
my
benefytes
/
and
the
knowynge
of
hym selfe
.
¶
And
whan
this
knowynge
is
founde
by
a
spyryte
of
mekenes
/
he
yeldeth
al
to
me
/
knowynge
that
with
a
synguler
grace
.
I
haue
lad
hym
out
of
derkenes
/
and
called
him
agayne
to
the
lyght
of
very
knowlege
.
¶
And
whan
my
goodnes
is
knowen
/
the
soule
loueth
it
/
bothe
with
meane
/
&
without
meane
.
That
is
to
saye
without
meane
of
it selfe
/
or
of
his
propre
profyte
/
and
with
meane
of
vertu
/
whiche
he
conceyued
of
my
loue
/
for
he
seeth
well
.
But
he
haue
synne
in
hate
/
&
vertu
in
loue
/
he
shoulde
not
be
accepted
of
me
/
in
none
otherwyse
.
¶
But
yf
he
hate
synne
/
&
loue
vertu
/
he
shoulde
not
be
to
me
louynge
and
kynde
.
¶
After
tyme
he
hathe
conceyued
this
knowynge
of
my
goodnes
/
by
affeccyon
of
my
loue
/
anone
he
sheweth
it
to
his
neyghbour
/
or
elles
that
he
hath
conceyued
/
were
no
vertu
.
But
for
asmoche
as
he
loueth
me
in
sothefastnes
/
so
he
profyteth
his
neyghbour
/
or
elles
he
shoulde
not
proryte
his
neyghbour
.
For
my
loue
/
and
the
loue
of
thy
neyghbour
/
ben
all
one
.
¶
And
the
more
that
a
soule
loueth
me
/
somoche
more
he
loueth
his
neyghbour
.
For
he
hathe
suche
loue
to
his
neyghbour
/
as
cometh
fro
me
.
And
that
is
that
I
haue
put
to
you
a
meane
/
that
you
haue
experyence
of
vertues
togyders
/
and
preue
vertues
in
you
.
For
you
shoulde
do
profyte
to
your
neyghbour
/
whan
ye
maye
not
do
to
me
that
ꝓfyte
.
And
that
sheweth
well
/
that
you
haue
me
in
your
soule
by
grace
/
bryngynge
fruyte
in
your
neyghbour
/
your
excercyse
in
many
holy
prayers
/
and
in
holy
and
amyable
desyres
/
onely
sekynge
my
worshyp
/
and
helthe
of
soules
.
¶
A
soule
that
is
enflammed
with
my
sothefastnes
.
whiche
sothefastnes
/
sholde
beloued
of
all
creatures
in
generall
.
And
in
specyall
more
or
lesse
/
sholde
neuer
cease
to
profyte
al
creatures
/
after
eche
mannes
dysposycyon
/
&
as
he
that
praȳeth
/
asketh
of
me
by
a
brennynge
desyre
/
as
it
is
expressed
before
/
where
it
is
declared
that
bodyly
payne
onely
/
it
is
not
suffycyent
to
punesshe
synne
/
without
a
greate
desyre
.
¶
Than
afterwarde
that
he
hathe
ꝓfyted
to
eche
creature
/
after
eche
mannes
dysposycyon
/
for
the
vnyon
of
loue
/
whiche
he
hathe
made
in
me
/
gyuynge
helpe
&
comforte
to
the
helthe
of
all
the
worlde
/
with
his
affeccyon
&
desyre
/
whiche
he
hathe
spredde
so
brode
.
Than
he
forseth
him
fyrst
to
beholde
his
owne
necessytes
ghostly
/
&
that
is
whan
he
profyteth
fyrst
to
hymselfe
/
by
conceyuynge
of
vertues
/
by
whiche
vertues
he
hathe
drawen
to
hym
grace
to
se
&
to
put
his
eye
partyculerly
to
the
necessytes
/
or
nedes
of
his
neyghbours
.
¶
Therfore
whan
he
hathe
done
thus
generally
/
to
eche
creature
/
by
the
desyre
of
charyte
/
than
at
the
laste
he
helpeth
them
that
ben
nyghe
to
hym
/
to
encrease
them
in
vertues
/
after
the
nombre
of
dyuers
graces
/
whiche
I
haue
gyuen
to
hym
/
&
ordeyned
to
him
to
departe
.
¶
For
to
some
man
I
graunte
the
vertu
of
doctryne
/
to
gyue
counsayle
to
his
neyghboure
/
by
reason
of
worde
/
without
ony
other
mannes
techynge
.
¶
To
some
man
I
graunte
&
gyue
example
of
good
lyuynge
.
Eche
man
oweth
to
gyue
edyfycacyon
of
good
&
honest
lyuynge
to
his
neyghbour
.
¶
These
ben
the
vertues
and
many
mo
/
whiche
thou
can
not
nombre
/
whiche
comen
of
mannes
loue
to
his
neyghboure
/
and
I
haue
put
them
so
dyuersly
in
man
/
for
I
haue
not
gyuen
all
vertues
to
one
man
alone
/
I
gyue
some
man
one
vertu
/
&
to
some
an
other
/
to
an
other
partyculerly
.
Not
withstondynge
that
a
man
maye
not
haue
one
parfytely
/
but
he
haue
all
other
vertues
/
for
all
vertues
ben
knyte
togyder
/
but
I
gyue
many
vertues
specyally
/
as
for
the
chefe
and
heed
of
all
other
vertues
/
that
is
to
saye
.
Pryncypally
I
graunte
the
vertu
of
charyte
to
some
man
.
Also
to
some
the
vertu
of
ryghtwysnesse
/
to
some
man
mekenes
/
to
some
man
ful
saythe
and
to
other
dyuersly
the
vertu
of
prudence
/
temporaunce
/
pasyence
/
&
to
some
the
gyfte
of
streynghe
.
These
vertues
I
shall
gyue
to
many
creatures
/
dyffcrētly
in
a
mannes
soule
/
all
be
it
that
these
vertues
ben
put
for
a
pryncypalyte
of
vertues
in
a
soule
/
more
dysposed
or
better
to
the
pryncypall
conuersacyon
with
the
vertu
/
than
with
other
vertues
/
&
of
this
/
by
desyre
of
that
vertu
/
he
draweth
to
him
other
vertues
.
For
as
it
is
sayde
before
/
throwe
the
desyre
of
charyte
/
al
vertues
been
knytte
togyder
.
¶
And
so
many
gyftes
&
graces
of
vertues
ben
dyuersly
departed
/
bothe
bodyly
and
ghostly
.
I
saye
bodyly
/
for
necessary
thynges
bodyly
/
whiche
a
man
nedeth
in
this
lyfe
.
I
haue
gyuen
all
thynges
so
dyfferently
/
or
so
dyuersly
/
for
I
gaue
not
all
vertues
to
one
man
/
that
by
compulsyon
ye
sholde
haue
cause
to
vse
charyte
/
eche
to
other
.
I
myght
well
haue
endowed
men
after
the
body
&
the
soule
/
with
all
thynges
that
to
them
belonge
/
but
I
wolde
that
one
sholde
haue
nede
of
an
other
/
and
that
they
sholden
be
my
dyspensers
and
seruauntes
/
to
gyue
&
to
deale
forthe
the
gyftes
&
the
graces
whiche
they
haue
receyued
by
my
goodnes
.
For
a
man
wyll
he
or
not
/
he
maye
not
auoyde
nor
eschewe
/
but
that
he
shal
vse
the
dede
of
charyte
with
his
neyghboure
.
Neuerthelesse
sothe
it
is
/
yf
suche
a
dede
that
semeth
in
charyte
be
not
done
in
me
/
nor
for
me
/
it
profyteth
not
hym
that
dothe
it
/
as
to
the
encrease
of
grace
.
¶
Also
doughter
beholde
and
se
/
that
I
haue
ordeyned
men
my
mynystres
/
to
that
entent
that
the
vertues
of
charyte
sholden
be
vsed
togyders
amonge
them
/
&
I
haue
set
them
in
dyuers
states
&
degrees
/
&
the
scrypture
sheweth
you
well
/
where
I
sayd
.
In
domo
mea
mansiones
multe
sunt
.
That
is
to
saye
In
my
house
there
been
many
dwellynge
places
/
I
wyll
no
other
thynge
but
loue
.
For
in
the
loue
of
me
/
the
loue
of
thy
neyghbour
is
fulfylled
&
ended
/
&
whan
the
loue
of
a
mannes
neyghbour
is
fulfylled
/
the
lawe
of
god
is
ended
.
Wherfore
he
that
is
ioyned
/
or
knytte
/
or
oned
in
loue
to
god
/
he
worketh
/
or
dothe
that
he
maye
to
that
profyte
of
his
neyghbour
/
after
his
degre
&
state
.
¶
How
vertues
ben
preued
/
&
strenghed
of
theyr
contrarytes
.
Now
doughter
I
haue
sayde
to
the
/
how
he
that
is
set
in
charyte
/
dothe
profyte
to
his
neyghbour
/
in
whiche
ꝓfyte
/
he
sheweth
the
loue
that
he
hathe
to
me
.
Now
forthermore
I
saye
to
the
/
that
sometyme
a
man
in
his
neyghbour
by
experyence
of
wronges
feleth
the
vertu
of
pasyence
in
hymselve
in
that
tyme
of
wronges
/
whiche
wronges
he
receyueth
.
¶
Also
a
man
hath
experyence
of
mekenesse
/
throwe
the
pryde
of
a
proude
man
/
&
so
faythe
in
an
vnfaythefull
man
/
&
trusty
hope
/
in
him
the
mystrusteth
/
&
ryghtwysnesse
in
him
that
is
vnryghtful
/
pyte
also
in
a
cruel
man
/
&
softnesse
and
benygnyte
in
an
yrous
man
.
¶
Ryght
as
wycked
men
receyuen
vyce
by
theyr
neyghboure
/
so
an
other
man
receyueth
vertu
by
his
neyghbour
.
¶
As
thus
.
yf
thou
take
good
hede
/
thou
maye
well
se
/
that
mekenesse
is
pryued
in
pryde
/
for
a
meke
man
quencheth
pryde
/
therfore
a
prowde
man
maye
not
harme
a
meke
man
.
Also
the
vntruthe
of
wycked
men
/
whiche
louen
me
not
/
may
not
make
lesse
that
faythe
of
hym
that
is
trewe
to
me
.
Also
the
foly
of
a
man
shall
not
make
lesse
the
hope
of
him
/
that
hathe
trust
of
loue
in
me
/
but
rather
suche
vntruthe
and
foly
/
streyngheth
faythe
and
hope
/
and
preueth
it
in
hym
by
my
loue
/
&
by
charyte
to
his
neyghboure
.
For
whan
he
seeth
his
neyghbour
vnfay
the
full
/
&
mystrusteth
bothe
me
/
&
him
/
bycause
he
that
loueth
not
me
/
may
not
haue
faythe
nor
hope
in
me
/
but
rather
hathe
set
that
faythe
&
hope
wher
he
loueth
by
his
owne
sensualyte
.
My
trewe
seruaunt
ceaseth
not
for
all
that
/
but
he
loueth
hym
that
is
so
vntrewe
/
&
with
a
trusty
hope
that
he
hathe
in
me
/
he
seketh
the
helpe
of
his
neyghbour
.
¶
Thus
thou
may
se
/
that
in
the
vntruthe
of
him
/
&
in
thode
faute
of
hope
/
the
vertu
of
faythe
is
asayed
and
had
in
other
.
¶
In
these
examples
and
in
other
whan
nede
is
a
man
preueth
vertu
in
hymselfe
/
&
his
neyghboure
.
¶
Also
a
mannes
ryghtwysenesse
decreaseth
not
by
his
neyghbours
vnryghtwysenes
/
but
rather
he
is
shewed
ryghtful
by
the
vertu
of
pasyence
.
Ryght
so
benygnyte
/
or
mekenesse
/
or
softnesse
is
preued
by
pasyence
in
tyme
of
wrothe
.
¶
Therfore
I
saye
to
the
the
vertues
is
not
onely
assayed
in
them
/
the
besyen
them
to
yelde
good
for
yll
/
but
often
he
shall
cast
out
coles
kyndled
with
the
fyre
of
charyte
/
that
setteth
at
noughte
the
hatered
/
&
rancour
of
the
herte
/
&
of
the
foule
of
an
yrous
man
¶
Also
fro
the
hate
of
a
man
/
cometh
agayne
benyuolence
/
and
that
cometh
fro
the
vertu
of
charyte
/
&
of
parfyte
pasyence
that
is
in
him
the
suffreth
the
wrothe
of
wycked
men
/
berynge
&
supportynge
/
the
defautes
of
the
same
men
.
¶
Yf
thou
beholde
/
thou
maye
se
the
vertu
of
streynghe
&
of
parseueraunce
/
how
moche
that
vertues
been
preued
with
wronges
/
&
detraccyons
of
men
/
whiche
full
ofte
with
dyspytes
/
sometyme
with
staterynges
/
wyll
hyndre
a
man
&
drawe
him
backe
warde
/
that
in
no
wyse
he
sholde
folowe
the
wayte
of
doctryne
and
of
sothefastnes
.
¶
Therfore
he
is
all
stronge
&
parseueraunt
/
yf
the
vertu
/
or
gyfte
of
streynghe
be
parfytely
grounded
within
hym
/
for
than
he
seleth
by
experyence
the
same
vertu
by
medyacyon
of
his
neyghbour
&
yf
it
had
no
good
experyence
/
and
were
not
preued
with
suche
many
contrarytes
/
ther
sholde
no
vertu
haue
been
founded
nor
grounded
in
the
waye
of
sothefastnesse
.
¶
The
thyrde
chapytre
is
of
the
vertu
of
dyscrecyon
/
&
fyrst
how
a
soule
shall
not
put
his
affeccyon
nor
effectuall
workyngel
bodyli
penaunce
pryncypally
/
but
in
inwarde
vertues
/
and
forthe
of
the
same
mater
/
as
it
is
specyfyed
in
the
kalender
before
.
Ca.
iii.
THese
ben
deuoute
&
holy
workynges
whiche
I
aske
of
my
creatures
(
that
is
to
saye
)
the
inwarde
vertues
of
the
soule
/
whiche
the
soule
hath
in
contynuall
expeoyēce
/
as
it
is
sayd
before
(
that
is
to
saye
)
not
onely
the
vertues
whiche
been
vsed
with
the
instrumentes
of
the
body
/
as
wtoutwarde
workynge
/
with
dyuers
bodyly
penaunces
/
whiche
been
the
instrumentes
of
vertues
but
they
been
no
vertues
in
themselve
.
For
yf
it
were
so
/
&
that
those
instrumentes
were
not
so
gettes
to
vertues
rehersed
before
/
it
were
lytle
pleasynge
to
me
.
But
rather
yf
a
soule
dyd
not
dyscretely
his
penaunce
(
that
is
to
say
)
yf
his
affeccyon
be
rather
pryncypally
set
in
his
bodyly
penaunce
/
than
sholde
his
perfecyon
be
let
therby
.
¶
Therfore
he
shall
set
his
herte
pryncypally
on
affeccyon
&
desyre
of
loue
/
with
an
holy
hatered
of
hymselve
by
very
mekenesse
&
parfyte
pasyence
/
&
all
other
in
warde
vertues
of
the
soule
/
with
a
desyre
of
my
worshyp
/
&
of
the
helthe
of
soules
/
whiche
vertues
shewen
that
a
mannes
owne
wyll
is
deed
/
and
that
contynually
the
sensualyte
is
mortyfyed
/
throwe
the
desyre
&
loue
of
vertues
.
¶
With
suche
dyscrecyon
he
shall
do
his
penaunce
(
that
is
to
saye
)
put
pryncypally
his
loue
and
desyre
in
vertues
/
rather
than
in
bodyly
penaunce
/
for
penaunce
shall
be
as
an
instrument
/
to
worke
for
encreas
of
vertues
/
as
it
semeth
it
nedefull
.
¶
And
as
a
man
maye
worke
after
reasonable
mesure
of
his
myght
/
for
yf
it
were
done
in
ony
other
maner
/
as
to
set
his
grounde
&
fundament
pryncypally
vpon
the
penaunce
/
than
sholde
his
perfercyon
be
let
&
hyndred
(
&
the
cause
is
)
for
the
penaunce
was
not
done
dyscretely
/
with
the
knowynge
of
my
sothefastnesse
/
nor
with
the
lyght
of
his
owne
knowynge
/
nor
with
the
clere
lyght
of
my
goodnesse
/
but
indyfferently
it
was
done
/
not
louynge
that
/
whiche
I
loue
more
than
that
/
&
not
hatynge
that
/
whiche
I
most
hate
.
¶
For
dyscrecyon
is
not
but
a
sothefast
knowynge
whiche
a
soule
sholde
haue
of
herselfe
/
&
of
me
.
In
the
knowynge
of
this
dyscrecyon
/
he
holdeth
&
kepeth
his
roote
.
Dyscrecyon
is
a
sone
/
or
a
chylde
/
whiche
is
planted
or
oned
/
or
set
with
charyte
.
Neuerthelesse
sothe
it
is
/
dyscrecyon
hathe
many
chyldren
/
or
sones
/
as
a
tree
that
hathe
many
bowes
or
braunches
/
but
he
that
gyueth
lyfe
to
the
tree
/
&
to
the
braunches
/
is
the
roote
/
so
that
it
be
planted
in
the
erthe
of
mekenesse
/
whiche
is
moder
&
norce
of
charyte
/
where
this
sone
&
tree
of
dyscrecyon
is
set
and
planted
.
¶
Orels
it
were
no
vertu
of
dyscrecyon
/
and
also
it
sholde
not
brynge
quycke
scuyte
/
but
it
were
planted
in
vertu
of
mekenes
For
mekenes
cometh
of
the
knowynge
whiche
a
soule
hathe
of
hymselfe
.
¶
I
sayde
to
the
that
the
roote
of
dyscrecyon
was
a
mannes
very
knowynge
of
hymselve
and
of
my
goodnesse
.
Therefore
an
hyghe
dyscrecyon
is
it
/
that
eche
man
ye●●e
to
eche
state
that
longeth
to
him
/
&
pryncypally
ye●●ȳge
me
praysynge
&
glory
to
my
name
.
To
me
also
he
yeldeth
all
goodes
&
gyftes
of
graces
/
the
whiche
gyftes
&
graces
/
he
knoweth
well
&
seeth
/
that
he
hathe
receyued
them
of
my
goodnesse
.
¶
And
yet
he
vnkyndely
yeldeth
them
to
hymselve
.
Also
sometyme
he
knoweth
&
seeth
that
he
hathe
deserued
no
beynge
of
hymselfe
/
his
beynge
he
knoweth
well
/
he
hathe
had
of
me
by
a
synguler
grace
that
grace
&
all
other
graces
whiche
he
hathe
aboue
hymself
/
he
sholde
yeldethē
to
me
/
&
not
to
hymselfe
.
¶
Wherfore
he
consydereth
him
vnkynde
/
that
he
yeldeth
not
thankynges
for
my
benefytes
/
and
that
so
necly
gohtly
he
hathe
mysse
spended
his
tyme
/
&
mysse
vsed
the
graces
whiche
he
hathe
receyued
/
therfore
he
yeldeth
hym
worthy
to
haue
endelesse
paynes
.
¶
Than
after
this
by
dyscrecyon
/
in
his
defautes
he
hathe
an
hatered
/
&
a
dyspleasaunce
to
hymself
.
¶
This
vertu
of
dyscrecyon
whan
a
man
hathe
knowynge
of
hymselfe
/
he
worketh
full
besyly
/
yf
it
be
grounded
with
very
mekenesse
/
for
yf
his
mekenesse
were
not
in
the
soule
(
as
it
is
sayd
before
)
than
were
it
dystroyed
/
whiche
indyscrecyon
is
set
in
pryde
/
as
dyscrecyon
is
set
in
mekenesse
.
¶
Therfore
he
that
is
thus
dystroyed
feleth
vndyscretely
my
worshyp
as
a
these
/
and
holdeth
al
to
him
selfe
that
cometh
frome
/
and
that
is
his
/
he
gyueth
to
me
sorowynge
&
grutchynge
pryuely
in
speche
of
my
pryuy
workynges
/
and
pryuytes
/
&
is
sclaundred
in
me
/
&
in
his
neyghbour
in
all
thynges
that
I
worke
in
hym
/
and
in
all
my
creatures
/
but
they
that
vse
&
ben
rooted
contynually
in
the
vertu
of
dyscrecyon
/
worken
the
contrary
/
for
after
tyme
they
haue
gyuen
me
agayne
that
longeth
to
me
/
&
gyuen
to
themselfe
/
that
longeth
to
them
.
Than
at
the
last
they
gyue
to
theyr
neyghbour
/
the
pryncypall
dette
of
charyte
/
and
of
meke
affeccyon
/
and
of
contynuall
prayer
.
This
det
is
dewe
eche
to
other
/
&
not
onely
this
pryncypall
det
of
charyte
/
and
of
affeccyon
&
of
prayer
/
but
also
techynge
and
examplyfyenge
of
a
ryght
holy
&
honeste
lyfe
/
and
gyuynge
counsayle
&
helpe
to
eche
of
youre
neyghbours
(
as
ye
maye
)
&
as
ye
se
it
spedefull
to
eche
mannes
nede
/
as
I
sayde
in
other
maters
before
.
¶
For
in
eche
state
that
a
man
is
set
/
whether
he
be
lorde
/
prelate
/
or
soget
/
yf
he
vse
this
vertu
/
what
he
dothe
in
charyte
&
parteth
forthe
to
his
neyghboure
/
he
dothe
than
dyscretely
&
with
charyte
in
good
entent
/
for
dyscrecyon
and
charyte
ben
knytte
&
planted
togyder
in
the
grounde
of
mekenes
/
whiche
mekenesse
cometh
of
the
knowynge
that
a
man
hathe
of
hymselfe
.
¶
Asymylytude
how
charyte
/
mekenes
and
dyscrecyon
/
ben
oned
togyder
.
DOughter
these
thre
vertues
abyden
togyder
/
&
ben
so
ioyned
with
outen
ony
ende
/
as
thou
sees
arounde
cyrcle
set
aboute
the
erthe
/
&
as
there
came
out
a
tree
in
the
myddes
of
the
cyrcle
/
with
a
yonge
sprynge
comynge
out
besyde
the
tree
.
¶
Vnderstonde
than
fyrst
by
this
example
/
the
loue
is
norysshed
in
the
erthe
/
whiche
erthe
conteyneth
the
largenesse
of
the
cyrcle
/
for
yf
it
were
without
the
erthe
/
the
tree
sholde
be
deed
/
&
sholde
brynge
forthe
no
fruyte
/
tyll
it
were
planted
.
Ryght
so
thynke
that
a
soule
is
a
maner
tree
/
whiche
cometh
out
of
loue
/
therfore
the
soule
that
is
the
tree
may
not
be
norysshed
/
but
of
a
loue
of
the
soule
/
oned
to
the
grete
loue
of
god
.
¶
Sothe
it
is
that
yf
the
soule
haue
not
dyuyne
loue
of
parfyte
charyte
/
it
bryngeth
not
forthe
lyfely
fcuyte
/
but
deedly
.
Therfore
it
is
spedefull
that
the
roote
of
the
tree
(
that
is
to
saye
)
loue
/
or
desyre
of
the
soule
abyde
in
the
erthe
/
and
so
shewe
hym
oute
/
&
and
come
forthe
fro
the
cyrcle
/
by
the
very
knowynge
of
her selfe
.
¶
Whiche
knowynge
is
vnderstonden
in
me
whiche
haue
no
begynnynge
/
nor
ende
as
a
cyrcle
that
is
all
roude
.
¶
The
whyle
a
man
gothe
aboute
in
a
cyrcle
/
he
fyndeth
no
begynnynge
/
nor
ende
/
&
yet
he
is
in
the
cyrcle
.
¶
This
knowynge
of
hymselfe
/
&
of
me
/
he
fyndeth
in
hymselfe
/
&
abydeth
vp●
the
erthe
of
very
mekenesse
/
whiche
knowynge
is
no
lesse
/
than
the
greatenesse
of
the
cyrcle
(
that
is
to
saye
)
that
knowynge
whiche
he
had
of
hymselve
knytte
&
fastned
in
me
/
is
no
lesse
than
the
gretenesse
of
the
cyrcle
/
as
it
is
sayd
before
/
or
els
it
were
no
cyrcle
without
ende
/
&
without
begynnynge
/
but
abydynge
/
whiche
knowynge
he
sholde
haue
/
yf
he
had
begone
to
to
knowe
hymselfe
.
¶
And
than
at
the
laste
that
knowynge
sholde
ende
in
confusyon
/
yf
it
were
not
oned
in
me
.
¶
Thus
than
of
all
this
that
is
sayde
before
/
thou
maye
se
that
the
tree
of
charyte
is
norysshed
in
mekenesse
/
bryngynge
out
of
hym
besyde
the
tree
an
ympe
of
perfyte
dyscrecyon
.
¶
The
marum
of
the
tree
(
that
is
to
saye
)
of
the
louynge
charyte
/
whan
it
waxeth
&
groweth
in
the
soule
.
Than
is
that
marum
the
pasyence
/
whiche
is
an
open
&
euydent
token
/
&
an
open
shewynge
/
that
I
lyue
&
waxe
in
the
soule
/
and
that
the
soule
is
conformed
in
me
.
¶
This
tree
whan
it
is
meryly
planted
/
it
burgyneth
with
swete
smelles
/
or
swete
floures
of
vertues
/
with
many
&
dyuers
sauours
/
&
bringeth
forthe
fruyte
of
dyuers
graces
to
the
soule
.
That
same
soule
yeldynge
to
his
neyghbour
the
fruyte
of
profyte
after
the
nede
of
my
seruauntes
whiche
haue
wyl
to
receyue
suche
ghostly
fruyt
.
¶
It
yeldeth
also
to
me
than
kynges
/
&
presynges
to
my
name
.
And
this
he
dothe
/
for
asmoche
as
I
haue
brought
hym
out
of
the
erthe
.
¶
And
fro
that
tyme
for
warde
/
be
goeth
tyll
he
come
to
the
ende
(
that
is
to
saye
to
me
)
whiche
am
a
durable
lyfe
without
ende
/
for
I
maye
not
be
take
awaye
fro
hym
but
he
wyll
hymselfe
.
¶
For
all
the
fruytes
whiche
comen
out
of
suche
a
tree
ben
fastned
with
dyscrecyon
/
&
oned
togyder
.
¶
How
bodyly
penaunce
/
&
other
bodyly
excersyses
/
sholden
be
taken
for
an
instrument
to
come
to
vertues
/
and
not
for
the
pryncypall
affeccyon
.
●Orther
more
I
shewe
to
the
here
/
that
these
ben
the
fruytes
and
werkes
/
whiche
I
abyde
to
receyue
of
a
soule
(
that
is
to
saye
)
experyence
of
vertues
in
the
tyme
of
oportunyte
.
¶
Therfore
I
saye
to
the
/
and
longe
tyme
before
this
I
sayde
to
the
/
yf
thou
wyll
remember
the
/
what
tyme
thou
dyd
couet
to
do
grete
penaunce
for
me
/
&
sayde
.
Lorde
what
myght
I
do
to
do
penaunce
for
the.
And
than
in
thy
soule
/
&
in
thy
mynde
/
I
answered
the
and
sayde
.
I
am
he
the
whidelyte
me
in
fewe
wordes
/
and
in
many
good
workes
/
and
that
I
sholde
shewe
more
largely
/
and
more
clerely
/
that
he
was
not
moche
acceptable
to
me
/
the
whiche
onely
called
me
with
the
sowne
of
wordes
/
and
sayde
thus
.
Lorde
/
lorde
/
I
wolde
do
somwhat
for
the.
Also
nother
he
that
coueteth
to
greue
his
body
for
me
with
manye
penaunces
/
without
that
he
forsake
his
owne
wyll
.
But
I
dyd
couet
manye
workes
/
in
suffrynge
manly
and
meghtly
all
thynges
with
pasyence
/
and
in
other
vertues
/
dyuers
and
many
of
the
soule
inwardly
/
the
whiche
I
haue
tolde
and
rebersed
to
the
before
/
and
how
that
all
suche
inwardly
workynges
worken
&
bryngen
,
fourthe
fruytes
of
grace
.
¶
All
other
workes
done
in
any
other
maner
than
is
sayde
before
/
I
holde
them
not
worthy
to
be
called
/
but
onely
the
sowne
of
wordes
/
for
suche
workes
haue
an
ende
¶
I
that
haue
no
ende
/
I
aske
workynges
whiche
haue
no
ende
.
¶
My
wyll
is
that
the
dedes
of
penaunce
/
&
of
dyuerse
other
excercyses
the
whiche
ben
bodyly
/
be
take
and
vsed
for
an
instrument
of
vertu
/
but
not
for
the
pryncypall
desyre
nor
entent
to
that
/
for
yf
the
pryncypall
effecte
of
loue
were
set
ther
/
than
sholde
be
yelded
to
me
the
thynge
that
hathe
ende
.
And
that
shold
be
sene
therby
for
as
a
worde
that
cometh
fro
the
mouthe
/
that
whan
it
is
passed
forthe
vndyscretely
/
it
is
nought
.
But
yf
that
worde
were
sayde
with
effecte
of
the
soule
/
whiche
effecte
conceyueth
&
bringeth
forthe
vertues
in
sothefastnes
.
¶
For
yf
a
worke
that
hathe
ende
/
whiche
I
call
a
worde
/
were
oned
to
me
with
vertu
of
charyte
/
than
were
it
pleasynge
to
me
/
&
acceptable
/
for
than
it
sholde
not
be
alone
/
but
coupled
with
the
selyshyp
of
very
dyscrecyon
.
¶
Reason
wolde
that
ther
were
a
hed
/
and
a
begynnynge
onely
in
penaunce
/
and
in
ethe
other
bodyly
workynge
.
For
as
it
is
sayde
before
/
they
ben
dedes
that
haue
ende
¶
An
ende
they
haue
/
for
whan
they
den
done
in
tyme
/
or
for
a
tyme
that
nathe
ende
/
&
what
for
a
man
that
must
sometyme
leue
them
/
for
somtyme
he
leueth
them
of
necessyte
/
bycause
he
mayemot
parforme
that
was
begonne
for
accydentall
or
casuall
.
Thynges
or
causes
whiche
comen
in
that
tyme
/
as
parauenture
by
obedyence
/
bycause
his
prelate
wyl
not
suffre
him
/
for
yf
he
vred
suche
penaunce
agaynst
his
prelates
wyll
or
suffraunce
/
he
sholde
not
onely
haue
no
meryte
for
vettu
/
but
soner
&
rather
he
sholde
do
synne
/
and
offende
me
.
Therfore
thou
mayeses
that
all
suche
workes
haue
an
ende
.
¶
A
man
sholde
take
them
as
for
to
vse
them
in
tyme
/
but
not
for
pryncypall
begynnynge
/
for
yf
it
were
taken
so
/
as
for
a
pryncypall
begynnynge
/
than
of
necessyte
/
he
must
sometyme
leue
it
.
And
whan
it
were
forsaken
&
leste
of
/
than
sholde
the
soule
stonde
alone
/
and
voyde
as
of
ony
meryte
.
¶
This
sheweth
wel
seynt
Paule
whan
he
sayd
thus
/
mortyfy
ye
youre
bodyly
lymmes
whiche
ben
on
the
erthe
/
fornycacyon
/
vnclennesse
/
lechery
/
&
euyll
concupyssence
(
that
is
to
say
)
mortyfy
ye
so
your
lymmes
/
that
ye
maye
refrayne
youre
body
whan
it
wyl
stryue
agaynst
the
spyryte
.
¶
That
wyll
of
the
flesshe
must
be
all
deed
/
&
soget
vtterly
to
my
propre
wyll
/
&
suche
a
wyll
of
a
creature
is
mortyfyed
in
a
dewe
maner
(
as
it
is
sayde
before
)
the
whiche
dewe
maner
/
that
vertu
of
dyscrecyon
gaue
to
the
soule
(
that
is
to
say
)
dyscrecyon
gaue
hate
&
dyspleasaunce
of
that
offenses
of
his
owne
sensualyte
/
the
whiche
hatered
he
purchased
fyrst
by
knowynge
of
hymselve
.
¶
This
is
that
sharpe
swerde
that
cutteth
and
sleeth
eche
mannes
porpre
loue
/
that
is
grounded
in
his
owne
ꝓpre
wyll
.
¶
Suche
men
that
thus
sleen
theyr
propre
loue
/
yelden
to
me
contynually
,
(
not
onely
wordes
)
but
many
good
werkes
in
the
whiche
I
haue
delyte
&
am
pleased
.
¶
Therfore
I
sayde
to
the
that
I
loued
fewe
wordes
/
&
many
werkes
¶
Whan
a
man
sayeth
many
wordes
/
I
nōvre
them
not
.
For
that
loue
/
&
desyre
of
that
soule
/
whiche
gyueth
lyfe
to
all
other
vertues
/
shall
haue
that
thynge
the
whiche
hathe
none
ende
.
¶
And
yet
I
dyspyse
not
wordes
vtterly
.
Neuertheles
I
sayd
I
wolde
that
had
fewe
wordes
shewȳnge
to
the
that
all
penaunce
whiche
hathe
ende
/
was
an
actuall
doynge
/
therfore
I
called
suche
penaunce
/
fewe
wordes
.
¶
Neuerthelesse
they
pleasen
me
/
so
they
be
take
or
vsed
as
for
an
instrument
of
vertu
/
and
not
for
the
pryncypall
vertu
.
¶
Therfore
a
man
sholde
not
deame
an
other
man
in
hyer
degre
of
parfeccyon
/
whiche
greueth
his
body
with
many
penaunces
/
nor
an
other
man
in
lesse
degre
of
parfeccyon
/
whiche
dothe
lesse
penaunce
or
none
.
¶
For
as
I
haue
sayde
/
it
is
not
theyr
vertu
nor
meryte
.
¶
For
yl
it
were
than
to
them
/
that
for
reasonable
causes
been
let
/
&
done
not
suche
actuall
penaunce
.
¶
But
the
meryte
abydeth
onely
in
the
vertu
of
charyte
/
whiche
is
made
fayre
with
the
lyghte
of
dyscrecyon
/
or
els
it
sholde
not
profyte
.
¶
Dyscrecyon
yeldeth
to
me
this
loue
without
ende
/
and
without
maner
(
that
is
to
saye
)
nother
in
this
maner
/
nor
in
that
/
but
without
maner
.
¶
For
in
asmoche
as
I
am
that
souerayne
euerlastynge
goodnesse
/
dyscrecyon
putteth
no
lawe
/
nor
terme
/
nor
maner
to
that
loue
/
with
the
whiche
he
loueth
me
¶
Neuertheles
as
agaynste
hig
neyghbour
/
dyscrecyon
putteth
an
ornate
loue
&
charyte
/
for
the
lyght
of
dyscrecyon
whiche
cometh
out
of
charyte
/
gyueth
an
ornate
loue
to
his
neyghbour
/
&
that
is
gyuynge
suche
a
charyte
to
other
/
that
he
gyue
hym
no
cause
of
synne
/
but
kepeth
hym
fro
synne
to
his
power
/
that
he
map
ꝓfyte
to
his
neyghbour
.
¶
For
yf
a
man
dyd
onely
one
sytie
/
so
that
by
that
trespas
al
that
worlde
sholde
scape
fro
that
payne
of
hell
/
or
els
so
that
some
greate
vertu
sholde
come
therof
/
than
were
not
theyr
charyte
ordeyned
with
dyscrecyon
/
but
rather
it
were
vndyscrete
.
¶
For
it
is
not
lawfull
to
do
ony
vertu
/
nor
vertuous
thynge
to
thy
neyghbour
/
with
ony
medlynge
of
synne
/
but
holy
dyscrecyon
is
ordeyned
in
this
maner
.
¶
Whan
a
soule
that
is
besy
/
and
ordeyned
myghtly
in
all
his
mȳghte
&
streynghe
me
to
serue
/
louynge
his
neyghbour
with
good
affeccyon
of
loue
/
&
dyspyseth
his
bodyly
lyfe
for
helthe
of
soules
/
or
to
suffre
paynes
or
turmentes
a
thousande
tymes
yf
it
were
nede
&
possyble
/
so
that
by
that
his
neyghbour
myght
receyue
the
lyght
of
grace
.
¶
And
forthermore
he
putteth
his
substancy
all
temporall
good
/
to
do
profyte
to
the
bodyes
of
his
neyghbours
/
all
this
worketh
the
lyght
of
holy
dyscrecyon
/
the
whiche
lyght
cometh
out
of
charyte
¶
Also
thou
may
well
se
/
that
dyscretely
eche
soule
whiche
desyreth
grace
whiche
is
infynyte
(
that
is
to
saye
)
that
hathe
no
ende
/
shal
the
elde
to
me
a
loue
without
ony
meane
(
that
is
to
saye
)
he
shall
yelde
me
a
loue
/
whithe
onely
shall
come
of
specyal
grace
and
onely
for
god
.
¶
He
shall
loue
also
his
neyghboure
with
a
loue
oned
to
my
loue
/
the
whiche
hathe
no
ende
.
¶
But
that
loue
shall
be
with
a
maner
/
and
with
a
meane
/
as
with
the
ordre
of
charyte
comynge
towarde
hymselve
/
for
that
profyte
of
an
other
without
ony
synne
.
¶
And
of
this
seynt
Paule
taught
you
to
begynne
fyrst
charite
at
yourselfe
/
or
els
it
were
to
no
parlyte
profyte
.
¶
For
whanne
there
is
no
parfeccyon
in
the
soule
/
althynges
ben
vnparfyte
/
bothe
he
that
worketh
in
hymselfe
/
and
in
other
¶
It
were
not
conuenyent
that
I
sholde
be
offended
of
my
creatures
/
whiche
am
the
goodnesse
of
all
thynges
/
the
whiche
haue
none
ende
/
and
than
my
creatures
with
suche
offens
sholde
be
saued
/
whiche
haue
ende
/
and
been
made
and
formed
onely
of
my
goodnesse
.
¶
Se
than
well
that
thou
shall
in
no
maner
waye
do
ony
syfte
/
this
knoweth
well
very
charyte
/
for
charyte
bereth
with
hym
the
lyght
of
holy
dyscrecyon
/
she
is
the
very
lyght
that
lyghtneth
all
derknesse
/
&
doth
away
ygnoraunce
.
¶
Also
it
maketh
all
vertu
/
&
eche
actuall
instrument
of
vertues
is
made
of
her
.
¶
She
hathe
also
a
maner
prudence
/
whiche
may
not
be
dysceyued
/
she
hathe
a
streynghe
that
may
not
be
ouercome
¶
She
hathe
also
a
parseueraunce
in
that
ende
/
whiche
draweth
fro
heuen
in
to
drye
erthe
(
that
is
to
saye
)
fro
the
knowynge
of
me
/
to
a
man
to
knowe
hymselfe
.
¶
Also
fro
my
charyte
/
in
to
the
charyte
of
his
neyghbour
.
¶
It
gothe
aboute
with
very
mekenesse
/
and
throwe
her
prudence
she
ouerpasseth
that
grynnes
of
fendes
/
&
of
other
creatures
(
that
is
to
say
)
with
suffrynge
of
wronges
and
aduersytes
.
¶
Also
with
this
gloryous
lyght
/
a
man
shall
ouercome
the
flesshe
and
the
fende
/
for
by
that
he
knoweth
his
owne
freylte
.
For
whan
that
is
knowen
/
he
gyueth
hate
to
hymselve
/
refrenynge
&
dyspysy●ge
hymselfe
/
holdynge
him
vnder
the
fote
/
&
so
dothe
cōtpnu
in
dyspysynge
of
hymselve
/
than
is
he
made
lorde
of
all
(
that
is
to
saye
)
he
hathe
vyctory
of
al
/
as
of
the
flesshe
/
&
of
the
fende
.
¶
Here
is
a
repetycyon
of
wordes
spoken
of
before
/
&
how
god
promysed
to
his
seruauntes
refresshynge
and
conforte
of
reformacyon
to
holy
chyrche
/
with
medyacyon
of
penaunce
/
and
pasyence
in
aduersyte
.
¶
Now
doughter
thou
maye
se
/
that
I
whiche
am
the
hyghe
sothefastnes
/
haue
shewed
to
that
a
truthe
&
a
doctryne
/
wherby
thou
shall
go
to
the
most
hyest
parfeccyon
/
yf
you
kepe
my
techynge
.
¶
Also
I
haue
declared
to
that
before
how
that
satysfaccyon
for
synne
and
for
payne
/
maye
be
fulfylled
bothe
●
that
/
and
in
thy
neyghbour
.
And
there
I
shewed
the
/
that
no
penaunce
whis
the
a
deedly
body
maye
suffre
(
that
is
to
saye
)
that
payne
onely
is
not
suffycyent
to
make
satysfaccyon
for
synne
/
but
it
be
oned
and
ioyned
with
desyre
/
or
with
the
affeccyon
of
charyte
/
and
with
very
trewe
contrycy
on
/
and
greate
dyspleasaunce
of
synnes
.
¶
Whyle
that
penaunce
is
knytte
to
charyte
/
than
that
penaunce
maketh
satysfaccyon
/
not
by
the
vertu
onely
of
actual
payne
/
whiche
a
māsuffreth
/
but
for
sorowe
that
a
man
hathe
for
synne
/
and
for
the
meryte
of
his
charyte
/
the
whiche
charyte
a
soule
hathe
purchased
with
a
lyght
herte
/
&
with
a
lyberall
/
&
fre
lyght
of
intelleccyon
/
beholdynge
in
me
wh●the
am
that
charyte
.
¶
All
this
I
ordeyned
to
be
shewed
to
the
/
for
mekely
and
feruently
thou
vyde
aske
a
wyll
to
suffre
penaunce
bodyly
for
thyselfe
&
for
all
other
.
¶
Therfore
I
haue
shewed
to
the
/
that
thou
and
my
other
seruauntes
sholde
knowe
how
and
in
what
maner
ye
shall
make
sacryfyce
of
yourselfe
.
¶
For
that
sacryfyce
must
be
actuall
/
and
oned
togyder
by
myght
.
Ryght
as
a
vessell
is
oned
to
the
water
/
the
whiche
shall
be
presented
to
a
lorde
.
¶
For
that
water
may
not
be
presented
without
a
vessell
.
¶
Also
yf
that
vessell
be
presented
to
a
lorde
without
water
/
it
is
not
acceptable
to
the
lorde
.
¶
Ryght
so
I
saye
to
you
/
that
ye
shall
offre
vp
to
me
/
a
vessell
ful
of
actual
labours
in
suche
maner
as
I
wyll
graunte
you
that
ye
shall
offre
/
not
in
suche
maner
as
you
wyll
youre selfe
/
but
by
suche
maner
as
I
wyll
put
it
to
you
/
ye
not
chosynge
place
/
nor
tyme
nor
labours
/
this
vessel
shall
be
ful
/
for
all
men
shall
be
supported
of
you
with
very
pasyence
/
&
affeccyon
of
loue
/
suffrynge
&
supportynge
defautes
on
your
neyghbours
/
with
hate
&
dyspleasaunce
of
synne
.
¶
Than
maye
these
be
take
for
labours
/
&
called
labours
/
whiche
I
purposed
to
the.
For
a
vessell
full
of
the
water
of
my
grete
grace
/
shal
gyuelyfe
to
soules
¶
And
than
I
take
to
me
this
presente
of
my
amyable
spouses
(
that
is
to
saye
)
of
eche
soule
whiche
saythefully
dothe
me
seruyce
.
¶
I
receyue
of
them
theyr
feruent
desyres
/
theyr
teeres
/
theyr
syghynges
/
&
theyr
meke
contynuall
&
deuoute
prayers
/
whiche
been
in
a
maner
that
meane
&
waye
bytwyxe
them
&
me
.
¶
For
throwe
that
loue
the
whiche
I
haue
to
them
/
they
maken
them
wrothefull
vpon
myne
enemyes
(
that
is
to
saye
)
vpon
wycked
men
/
whiche
euery
day
full
greuously
offenden
me
.
¶
Therfore
shode
ye
stydefastly
/
&
suffte
myghtly
vnto
the
dethe
/
and
that
shall
be
a
token
that
ye
shall
loue
me
in
all
trouthe
&
sothefastnes
.
¶
Ye
shall
not
tourne
the
heed
behodynge
the
ploughe
backwarde
/
for
no
drede
of
ony
creature
/
or
of
ony
aduersyte
/
but
ye
shal
rather
Iope
in
trybulacyons
.
¶
The
worlde
maketh
ioye
in
moche
wronge
that
is
done
to
me
/
but
ye
that
ben
yet
in
the
worlde
/
shall
be
sory
of
the
wronges
/
and
of
the
offences
done
to
me
/
throwe
the
whiche
ye
all
off●den
me
.
And
they
that
ben
wycked
men
offenden
you
.
Your
offence
done
to
me
/
whiche
is
myne
offence
/
for
I
am
made
one
with
you
.
¶
Thou
maye
well
parceyue
in
thy
wytte
/
that
whan
my
ymage
/
&
symylytude
/
or
lykenesse
was
gyuen
to
the
/
&
whan
grace
was
lost
by
dute
for
synne
/
whyle
I
lyued
in
that
/
&
with
that
/
I
hydde
my
nature
in
thy
humanite
/
by
the
whiche
I
gaue
agayne
to
the
/
that
grace
that
was
lost
.
¶
And
so
ye
beynge
in
my
ymage
/
I
toke
your
lykenesse
whan
I
toke
mannes
nature
.
¶
Also
I
am
one
with
you
/
but
●f
that
soule
go
fro
me
by
deedly
synne
.
¶
But
he
that
loueth
me
/
dwelleth
in
me
/
&
I
in
him
.
Therfore
the
worlde
parsueth
hym
for
that
worlde
hathe
no
conformynge
with
me
/
&
therfore
he
parsueth
myne
onely
sone
to
that
most
cruel
dethe
of
that
crosse
.
And
so
he
parsueth
you
to
the
dethe
/
for
he
loueth
not
me
/
for
yf
that
worlde
hadde
loued
me
/
he
sholde
haue
loued
you
.
But
be
ye
ioyfull
/
for
your
ioyes
shall
be
fulfylled
in
heuen
.
¶
Also
I
tell
the
that
that
more
that
sclaunders
/
and
try
bulacyons
encreasen
in
the
ghostly
body
of
that
moder
of
holy
chyrche
/
that
more
shall
he
haue
of
swetenesse
/
&
of
conforte
afterwarde
.
¶
This
softenesse
of
swetenesse
/
&
the
swetenesse
of
softenesse
/
shall
be
the
reformacyon
of
curates
and
good
heddes
of
holy
chyrche
/
whiche
ben
the
floures
of
glory
/
for
in
yeldynge
to
my
name
glory
and
laude
/
they
shewe
oute
the
sauour
of
swetenesse
of
vertues
/
whiche
been
founded
in
sothefastnesse
.
¶
And
this
is
the
sothefastnesse
and
softenesse
of
swete
ftoures
.
That
is
to
say
/
the
recormacyon
of
my
mynysters
/
and
curates
.
¶
Not
for
that
fruyte
of
this
spouse
(
that
is
to
say
)
of
the
chyrche
nedeth
to
be
reformed
/
for
the
fruyte
is
not
dystryed
/
and
it
is
neuerthelesse
/
by
the
defautes
of
the
mynystres
.
¶
Thus
thou
/
and
thy
ghostly
fader
/
and
my
other
seruauntes
shall
coye
in
aduersyte
and
bytternesse
.
For
I
that
am
euerlastynge
sothefastnesse
/
haue
promysed
to
gyue
to
you
refresshynge
.
And
after
suche
sharp'enesse
and
bytternesse
/
I
shall
comforte
you
in
the
reformacyon
of
holy
chyrche
/
by'cause
ye
suffren
many
contrarytes
for
my
loue
.
¶
The
.iiii.
chapytre
is
how
that
the
workynge
of
the
blyssed
soule
of
this
mayde
by
that
answere
of
oure
lorde
/
bothe
encreased
and
fayled
in
that
bytternesse
of
her
soule
/
and
how
that
she
made
her
prayer
for
his
holy
chyrche
/
and
for
his
people
/
and
of
other
maters
in
the
same
chapyter
/
as
it
is
rehersed
to
you
before
in
the
kalender
.
Ca.
iii.
After
this
holy
techynge
of
our
lorde
/
the
soule
of
this
mayde
was
kyndeled
and
sore
styred
by
a
greate
desyre
in
to
the
loue
of
god
/
&
takynge
hede
/
and
knowynge
his
plentuous
charyte
/
whiche
charyte
with
greate
conforte
&
swetenesse
/
ordeyned
to
make
an
answere
to
her
petycyon
/
gyuynge
a
trust
&
hope
of
remedy
to
her
/
whiche
she
desyred
/
whiche
was
to
the
bytternesse
of
her
soule
/
whiche
she
had
receyued
for
offences
done
to
her
maker
/
and
for
harme
done
to
holy
chyrche
and
for
her
owne
mysery
whiche
she
conceyued
throwe
knowledge
of
her selfe
.
¶
Whiche
hope
of
remedy
swaged
that
inwarde
bytternesse
/
whiche
she
had
conceyued
.
¶
And
than
was
shewed
to
her
by
that
euerlastynge
fader
/
that
was
so
offended
/
what
waye
of
parfeccyon
they
sholde
vse
/
and
do
satysiaccyō
for
theyr
owne
offences
&
for
theyr
neyghbours
/
as
shall
be
more
clerly
shewed
after
.
¶
Ryght
parfyte
is
the
knowledge
whiche
a
soule
hathe
of
herselfe
/
by
the
whiche
she
knoweth
her
god
the
better
/
tyght
well
felynge
the
goodnesse
of
god
in
her
/
&
in
the
holy
&
amyable
myrtour
/
or
beholdynge
of
god
/
she
knoweth
her
owne
vnworthynes
/
&
the
hyghe
worthynesse
of
her
god
whiche
formed
her
and
made
her
of
nough●e
/
seynge
well
herselfe
the
ymage
of
god
/
not
of
dewte
/
but
onely
of
specy
all
grace
.
¶
Also
the
beholdynge
in
the
myrrour
of
the
hyghe
dyuyne
goodnes
/
this
soule
knews
her
owne
vnworthynesse
/
in
to
whiche
vnworthynesse
she
fell
/
throwe
her
owne
defaute
and
synne
.
¶
For
ryght
as
a
spotte
/
or
fylthe
in
a
mannes
vysage
/
maye
lyghtly
be
parceyued
in
a
myrrour
/
so
a
soule
whiche
with
a
very
knowynge
of
herselfe
she
lyfted
vp
her
entent
and
affeccyon
by
a
feruent
desyre
/
to
beholde
inwardly
/
with
the
eye
of
her
ghostly
intelleccyon
/
to
se
herselfe
in
the
holy
myrrour
of
god
/
by
the
whiche
suparuysyon
/
she
parceyued
more
than
euer
she
dyd
the
foule
spottes
of
her
soule
/
throwe
the
greate
purenesse
/
or
clerenesse
/
whiche
she
had
in
the
syght
and
knowynge
of
god
.
¶
And
in
asmoche
as
this
confortable
knowynge
and
desyre
/
with
an
inwarde
bytternesse
/
for
offence
to
god
/
was
greately
knytte
togyder
within
the
foresayde
soule
/
yet
throwe
the
hope
the
whiche
our
lorde
had
put
in
her
/
the
bytternesse
and
the
mournynge
was
lassed
&
decresed
in
her
.
¶
And
ryght
as
a
fyre
encreseth
whan
fuell
is
added
therto
/
so
the
fyre
of
loue
the
whiche
was
oned
to
god
/
waxcd
so
greately
in
her
soule
/
that
it
had
not
ben
possyble
her
lyfe
to
remayne
with
her
body
/
but
that
the
soule
must
passe
fro
the
body
/
but
that
she
was
preserued
with
strengthe
aboue
nature
/
onely
of
hym
of
whome
cometh
all
strengthe
/
or
els
she
myght
neuer
haue
scaped
with
the
ly●
hy
poss●byly
te
.
¶
Therfore
whan
this
soule
was
thus
puryfyed
/
with
thefyre
of
the
dyuyne
charyte
/
whiche
she
founde
in
the
knowynge
of
herselfe
/
and
of
her
god
/
and
whan
that
holy
desyre
/
with
hope
of
mannes
saluacyon
/
&
hope
of
resormacyon
of
holp
chyrche
was
thus
encresed
in
her
/
an●ne
she
lyfte
vp
her
herte
with
a
grete
loue
before
the
fader
in
heuen
/
whiche
had
shewed
her
the
mysery
of
that
worlde
/
and
that
foule
in
fyrmyte
of
holy
chyrche
&
moche
lyke
to
that
worde
of
Moyses
she
spake
to
our
lorde
&
sayde
thus
.
¶
My
lorde
tourne
thy
mercyfull
eyes
to
thy
people
/
and
to
the
ghostly
body
of
holy
chyrche
/
for
in
sparynge
so
manye
creatures
/
&
in
gyuynge
them
the
lyght
of
knowynge
/
moche
that
more
thy
name
shall
be
gloryfyed
of
all
thy
creatures
/
the
whiche
sholden
gyue
presynges
to
the
/
parceyuynge
&
beholdynge
/
how
by
thy
endelesse
goodnesse
/
they
haue
scapen
frome
the
bondes
of
deedly
synnes
/
&
frome
parpetuall
pāpnacyon
.
¶
And
whan
they
knowen
what
grace
thou
hase
done
to
me
(
a
wretche
)
the
whiche
so
greatly
haue
offended
thy
maieste
/
and
I
knowledge
me
the
most
cause
of
al
mennes
synnes
.
¶
Therfore
lorde
I
praye
thy
dyuyne
charyte
/
that
thou
take
no
grefe
with
me
/
&
spare
thy
peple
/
I
shal
neuer
go
fro
the
presence
tyll
I
se
that
haue
merey
on
thy
peple
¶
What
were
it
to
me
to
haue
●yte
&
to
se
thy
peple
haue
deth
/
or
that
derkenesse
sholde
aryse
●●
thy
spouse
holy
chyrche
/
whiche
is
the
pryncypall
lyght
/
for
my
defautes
/
&
for
other
defautes
of
thy
creatures
.
¶
Therfore
lorde
my
wyll
is
/
&
I
aske
this
petycyon
of
thy
specyall
grace
/
whiche
styrred
that
to
forme
me
/
&
to
make
man
of
nought
to
thy
ymage
&
lykenesse
/
whan
thou
sayde
(
make
we
man
to
oure
ymage
&
to
oure
lykenesse
)
and
this
thou
dyd
holy
&
euer
beynge
trynyte
/
wyllynge
man
to
be
partener
of
al
the
holy
trynyte
.
¶
And
for
this
cause
/
thou
gaue
to
man
a
mynde
or
a
memory
/
with
the
whiche
he
sholde
kepe
and
remembre
thy
benefytes
in
the
whiche
mynde
a
man
sholde
be
partener
of
thy
myght
/
whiche
arte
the
euer
beynge
fader
.
¶
Also
thy
goodnesse
gaue
vnto
man
intelleccyon
/
by
the
whiche
he
sholde
se
how
thou
departes
the
wysdome
of
thy
onely
sone
with
man
.
¶
And
thou
gaue
him
a
wyll
/
that
he
sholde
loue
that
thynge
that
his
intelleccyon
dyd
fele
/
or
knowe
/
&
thou
parted
with
him
the
mercy
&
benygnyte
of
thy
most
parfyte
sothefastnesse
of
thy
holy
spyryte
of
god
.
¶
O
lorde
what
was
the
cause
that
thou
hase
set
&
put
man
in
so
greate
a
dygnyte
?
Lorde
none
other
cause
/
but
a
loue
vnestytnable
/
wher
with
thou
behelde
thy
creature
in
thyselfe
/
&
to
hym
thou
gaue
a
loue
/
&
a
synguler
pleasaunce
¶
Therfore
thou
made
that
creature
&
formed
him
onely
for
loue
/
gyuynge
to
hym
a
beynge
/
that
he
sholde
Ioye
with
the
/
in
thy
euerlastynge
goodnesse
¶
Moreouer
lorde
I
se
that
thy
creature
lost
his
dygnyte
/
for
the
whiche
thou
exyled
hym
/
by
his
owne
defaute
&
synne
whiche
he
dyd
.
And
for
that
synne
/
he
came
in
to
hatered
with
thy
suffraunce
/
for
by
his
trespas
/
all
we
became
thy
enemyes
.
¶
Therfore
lorde
whan
thou
was
ltyrted
by
the
brennynge
loue
/
with
the
whiche
thou
made
vs
al
of
noughte
/
to
that
entente
that
thou
wolde
recounsyle
mankynde
whiche
became
in
to
that
greate
petell
of
endelesse
dethe
.
¶
Than
it
plesed
the
to
put
thy
onely
sone
(
whiche
is
thy
worde
)
in
that
myddes
of
that
worlde
whiche
suffred
&
bare
on
hy
oure
sorowes
(
whiche
we
dyden
deserue
)
that
maden
the
offens
/
and
he
was
to
that
that
arte
the
endelesse
fader
made
obedyent
/
&
as
that
enioyned
&
commaunded
him
/
whan
thou
clothed
hym
with
oure
humanyte
/
whan
he
toke
our
nature
&
the
lykenesse
of
man
.
¶
O
holy
depernesse
of
charyte
/
whiche
may
not
be
thought
/
what
herte
is
there
(
&
yf
it
were
as
harde
as
a
marble
stone
)
that
maye
se
hymselfe
/
but
that
it
must
be
opened
/
consyderynge
his
comynge
fro
so
hye
a
place
/
to
one
so
lowe
(
as
is
oure
humanyte
)
full
of
mysery
.
¶
Doubtelesse
we
ben
made
to
thy
pmage
/
and
also
thou
arte
of
oure
lykenesse
/
throwe
that
vnyon
whiche
thou
made
in
man
/
hydynge
&
couerynge
thy
endeles
godheed
/
with
that
vyle
slyme
of
erthe
or
corrupcyon
of
Adam
.
¶
Lorde
what
was
that
cause
of
this
?
Truly
loue
was
that
cause
thee
of
.
¶
O
god
thou
arte
made
man
/
&
man
is
made
as
god
.
¶
For
this
holy
loue
that
is
gyuen
to
vs
thy
creatures
/
so
full
or
delectacyon
and
plesaunce
(
replete
with
thy
grace
)
lorde
I
beseche
the
/
to
gyue
mercy
to
thy
synful
creatures
.
¶
Here
sheweth
of
the
holy
sacrament
of
that
auter
/
and
of
the
benefyte
of
his
incarnacyon
.
THan
oure
blyssed
lorde
/
almyghty
god
full
of
pyte
/
tourned
his
mercyfull
eye
to
this
mayde
/
and
he
suffred
her
teeres
to
be
constrayned
/
&
to
be
bounde
with
the
chaynes
of
her
holy
desyre
/
and
therwith
spekynge
to
her
/
and
with
a
lamentacyon
/
began
thus
to
saye
.
¶
Louynge
doughter
thy
teeres
strenen
me
/
for
they
ben
knytte
with
my
charyte
/
&
shed
for
my
loue
/
and
youre
feruent
desyre
byndeth
me
.
¶
But
doughter
behold
the
face
of
my
amyable
spouse
(
that
is
to
say
)
holy
chyrche
/
how
it
is
defaced
/
&
foule
spotted
/
as
that
face
of
a
lepre
is
blowen
/
or
swollen
of
theyr
owne
vnclene
lyuynge
/
&
of
theyr
sory
desyre
of
auaryce
/
&
of
theyr
foule
couetyse
/
that
may
not
be
quenched
in
them
.
¶
I
mene
that
courtyse
of
those
mennes
goodes
/
to
the
whiche
her
teeres
gyuen
mylke
/
that
is
to
that
crysten
people
of
eche
relygyon
/
&
to
that
ghostly
body
of
the
moder
of
all
holy
chyrche
.
¶
This
that
I
speke
is
of
my
mynysters
of
that
chyrche
/
they
been
those
whiche
ben
norysshed
of
that
swete
mylke
/
&
not
onely
they
/
but
all
that
chrysten
people
sholde
be
nourysshed
of
those
holy
brestes
.
¶
But
doughter
sees
thou
not
with
how
greate
ygnoraunee
/
&
with
so
grete
blyndnesse
/
&
with
so
many
vnkyndenes
/
&
with
vnclene
handes
/
this
holy
mylke
/
and
gloryous
blode
is
mynyftred
.
¶
This
blode
gyueth
all
thynge
that
longeth
to
mannes
helthe
/
&
all
thynges
it
worketh
that
longen
to
mannes
ꝑfeceyon
/
so
that
he
the
whiche
receyueth
it
be
wel
dysposed
in
soule
(
that
blode
I
saye
)
ryght
as
it
gyueth
lyfe
/
&
endoweth
a
soule
with
all
garce
(
bothe
more
&
lesse
)
after
that
dysposycyon
and
affeccyon
of
the
receyuer
.
Ryght
so
it
gyueth
dethe
to
hym
that
lyueth
euyll
&
wyckedly
/
as
for
his
parte
that
receyueth
it
/
yf
he
receyue
it
vnworthely
(
that
is
to
saye
)
with
the
fylthe
of
deedly
synnes
/
than
it
bryngeth
in
to
hym
dethe
/
&
not
lyfe
¶
Not
throwe
defaute
of
that
gloryous
blode
/
for
there
maye
no
faute
be
founde
/
nor
throwe
that
defaute
of
that
mynystres
/
all
be
it
they
been
in
that
same
defautes
/
or
in
greater
synnes
/
for
theyr
synnes
can
not
dystroye
that
gracyous
blode
/
nor
withdraweth
the
grace
nor
vertu
.
¶
Therfore
that
blode
harmeth
not
him
to
whom
it
is
gyuen
but
that
wyckednesse
of
his
synne
harmeth
him
/
&
loseth
him
/
&
bringeth
him
to
payne
/
but
he
amende
him
with
very
contrycyon
/
&
dysplesaunce
of
his
synnes
.
¶
I
saye
that
he
the
whiche
receyueth
it
vnworthely
,
doth
harme
to
hymselfe
/
not
in
the
defaute
of
the
blode
/
nor
in
the
mynystre
/
but
throwe
his
euyll
dysposycyons
&
defautes
/
the
whiche
maken
foule
his
soule
&
body
with
so
many
&
so
greate
wretchydnesse
and
vnclennesse
/
and
throwe
his
malyce
/
that
he
had
suche
cruelte
to
hymselve
/
&
to
his
neyghbour
.
¶
Cruelte
he
hathe
to
hymself
/
put
tynge
away
or
withdrawynge
his
grace
/
tredynge
it
vnder
that
fete
of
his
affeccyons
/
that
fruyte
of
that
holy
blode
.
¶
Whiche
fruyte
he
toke
of
the
holy
baptym
/
and
that
tyme
were
wasshed
awaye
the
foule
spottes
of
orygynal
synne
/
the
whiche
fylthe
he
dyd
take
whanne
he
was
conceyued
of
fader
and
moder
.
¶
And
this
wasshynge
away
was
by
the
vertu
of
that
holy
blode
/
whiche
fruyte
he
toke
of
that
holy
baptyme
/
and
at
that
tyme
all
ye
were
clene
wasshen
/
therfore
I
haue
gyuen
you
my
worde
(
that
is
my
sone
)
bycause
that
nature
of
mankynde
was
corrupte
/
throwe
that
synne
of
that
fyrste
man
Adam
.
¶
So
that
all
ye
were
corrupte
vessels
of
that
nature
/
&
not
dysposed
to
receyue
euerlastynge
lyfe
.
¶
And
for
that
/
I
whiche
am
aboue
al
thynges
/
haue
ordeyned
an
vnyon
/
&
ioyned
/
&
coupled
/
with
the
foule
nature
/
of
youre
humanyte
/
to
that
entent
that
remedy
sholde
be
gyuen
to
the
corrupcyon
/
and
to
the
dethe
of
mankynde
/
&
that
I
sholde
restore
that
nature
to
grace
/
whiche
man
had
lost
throwe
synne
.
¶
The
ryghtwysenesse
of
god
/
asketh
of
mankynde
to
suffre
condynge
payne
for
this
synne
whiche
man
myght
not
suffre
/
nor
bere
/
for
man
onely
was
not
suffycyent
to
make
satysfaccyon
for
that
forfet
/
and
to
restore
grace
.
¶
For
yf
he
sholde
haue
made
satysfaccyon
lony
poynt
/
yet
he
sholde
haue
done
it
for
hymselfe
/
&
not
for
other
reasonable
creatures
/
notwithstondynge
that
he
myght
not
do
satysfaccyon
for
hymselve
/
nor
for
other
/
for
that
synne
&
trespas
was
done
agaynste
me
/
whiche
am
infynyte
goodnesse
.
¶
And
therfore
I
wyllynge
to
restore
man
whiche
myght
not
do
satyssaccyon
(
as
it
is
sayde
before
)
&
for
bycause
that
man
was
come
into
so
greate
devylyte
.
I
beholdynge
fro
aboue
/
sende
my
sone
to
be
clothed
with
youre
nature
(
wherwith
ye
been
)
that
is
with
that
nature
of
Adam
/
that
hesn
that
nature
/
whiche
nature
had
offended
/
sholde
suffre
payne
/
&
pease
/
&
swage
my
wrothe
/
fuffrynge
in
his
body
horryble
paynes
/
in
to
the
dethe
of
the
moste
cruell
dethe
of
the
crosse
.
¶
And
so
I
made
a
faythe
to
my
ryght
wysenes
&
fulfylled
my
dyuyne
mercy
/
whiche
mercy
wolde
do
satysfaccyon
to
mannes
trespas
/
&
dyspose
hym
to
the
blyssed
goodnesse
/
to
the
whiche
I
made
hym
/
&
formed
him
.
¶
Also
thou
shall
vnderstonde
that
the
nature
of
man
annexed
/
and
knyte
to
that
dyuyne
nature
/
was
able
&
myghty
to
make
satysfaccyon
for
all
mankynde
/
not
onely
throwe
the
payne
/
nor
for
the
payne
the
whiche
my
sone
suffred
/
in
that
fynyte
nature
of
Adam
.
¶
But
throwe
that
vertu
of
dyuyne
nature
/
by
the
vnyon
of
that
euer
beynge
godhed
dyd
drawe
togyder
the
one
nature
in
to
that
other
.
¶
I
receyued
that
satysfaccyon
/
for
the
synne
of
Adam
/
and
for
mannes
synne
/
and
the
sacryfyce
of
my
sones
blode
/
oned
and
foyned
with
dyuyne
nature
/
throwe
that
fyre
of
my
dyuyne
charyte
.
Whiche
charyte
was
this
/
for
youre
synnes
he
was
solde
/
to
a
pyller
bounde
/
scourged
/
fyled
in
that
face
with
spytre
/
buffyted
/
&
on
the
crosse
crucyfyed
.
¶
By
these
paynes
with
many
more
/
the
nature
of
mankynde
was
myghty
to
make
satysfaccyon
for
mannes
synne
/
onely
by
the
vertu
of
the
dyuyne
nature
.
¶
By
this
/
that
synne
of
Adam
was
wasshen
clene
.
¶
But
yet
he
left
a
token
of
synne
(
that
is
to
saye
)
a
freylte
/
or
redynesse
to
fall
in
synne
/
&
other
defautes
of
the
body
/
lyke
to
a
token
of
that
wounde
/
whiche
is
sene
after
the
wounded
is
heled
.
¶
Ryght
so
the
leche
myne
onely
sone
/
hathe
delyuered
that
soure
wounde
of
that
seke
man
Adam
/
whan
he
dranke
that
most
bytter
drynke
/
and
suche
a
drynke
that
no
man
myght
taste
/
nor
drynke
.
¶
Also
he
was
ro
you
a
trewe
lorde
&
mayster
/
whiche
suffred
a
full
bytter
medyeyne
/
as
gall
/
whiche
was
to
that
payne
of
a
cruell
dethe
/
throwe
the
streynghe
of
the
godheed
/
oned
to
youre
nature
/
bycause
he
wolde
saue
you
&
gyue
you
lyfe
/
in
asmoche
as
ye
were
made
feble
throwe
your
synne
.
¶
The
token
and
the
marke
of
orygynall
synne
is
lefte
onely
with
you
/
whiche
marke
you
toke
of
your
fore
faders
/
whan
ye
were
begoten
of
them
/
whiche
token
or
marke
is
done
awaye
partely
fro
that
soule
/
but
not
all
.
For
there
remayneth
that
holy
baptym
/
the
whiche
baptym
hathe
a
grete
vertu
/
gyuynge
that
lyfe
of
grace
throwe
the
vertu
of
this
precyous
and
gloryous
blode
.
¶
Anone
as
that
soule
is
clothed
and
kyuered
with
this
holy
baptym
/
that
orygynal
synne
is
wasshed
away
/
&
a
specyall
grace
is
put
in
to
that
soule
.
¶
And
that
redynesse
to
enclyne
to
synne
/
whiche
enclynynge
is
the
marke
/
and
the
token
that
byleueth
styll
/
of
the
orygynall
synne
/
is
remedyed
by
vertu
of
that
holy
blode
/
as
it
is
sayde
before
.
¶
And
the
soule
may
reftayne
that
freylte
yf
she
wyll
/
for
than
that
soule
is
open
to
receyue
grace
in
to
herselfe
more
or
lesse
/
as
she
wyl
dyspose
her
with
these
affeccyons
and
desyres
/
to
haue
a
wyl
to
loue
me
/
&
serue
me
¶
And
in
the
same
maner
she
maye
tourne
herselfe
to
euyl
/
as
well
as
to
good
/
not
withstondynge
that
she
hathe
taken
the
grace
of
baptym
.
¶
Wherfore
after
tyme
/
she
cometh
to
the
gyuers
of
dyscrecyon
/
bycause
she
hathe
a
fre
choyse
to
tourne
to
good
or
euyl
/
therfore
she
maye
vse
good
/
or
euyl
/
as
she
is
styred
of
her
owne
fre
wyll
.
¶
And
that
fredome
of
wyl
that
a
man
hathe
/
is
so
very
moche
/
&
made
so
stronge
by
vertu
of
this
precyous
blode
/
that
that
fende
may
not
compell
hym
to
do
the
leest
synne
/
nor
no
creature
more
/
than
he
wyll
hymselfe
.
¶
He
is
comen
to
that
goodnesse
of
fredome
/
and
all
seruage
voyded
/
that
he
sholde
yf
he
wyll
/
be
lorde
&
haue
domynacyon
of
his
owne
propre
sensualyte
/
&
haue
that
blyssed
ende
/
to
the
whiche
he
was
made
and
formed
.
¶
O
wretched
mysery
of
man
/
the
whiche
somoch
delyteth
him
in
a
foule
sloughe
/
as
an
vnreasonable
best
/
&
knoweth
not
me
/
nor
wyl
not
know
lege
that
greate
gyftes
/
the
whiche
he
hathe
of
me
/
so
full
he
is
replete
with
ygnoraunce
.
For
more
than
this
/
no
wretched
creature
maye
receyue
.
¶
Howe
that
synne
is
more
greuousli
punisshed
after
cry
stes
passyon
/
than
before
/
and
how
god
dothe
promyse
vs
to
shewe
vs
mercy
in
this
transytory
worlde
/
and
to
the
holy
chyrche
/
by
the
menes
of
good
and
holy
prayer
with
penaunce
.
Ca.
v.
DOughter
therfore
I
wyl
that
thou
knowe
the
grace
whiche
deedly
men
dyden
receyue
whan
they
were
reformed
of
me
/
in
the
precyous
blode
of
my
sone
/
I
restored
them
to
grace
(
as
I
haue
sayde
)
and
mankynde
knoweth
not
/
nor
knowlegeth
not
the
grace
/
but
euer
he
enclyneth
frome
euyll
to
worse
/
psuynge
me
alwaye
with
infynyte
wronges
/
settynge
at
nought
the
graces
whiche
ben
gyuen
to
hym
/
and
whiche
I
gyue
hȳdayly
/
and
ofte
.
¶
Not
onely
that
they
acounte
it
not
to
grace
/
that
is
gyuen
them
/
whiche
is
moche
worse
/
but
rather
it
semeth
to
them
that
they
haue
wronge
/
as
thoughe
I
sholde
haue
desyred
of
them
moche
other
thynges
/
than
satysfaccyon
for
theyr
synnes
..
¶
And
I
saye
to
the
/
yet
it
shall
be
moche
harder
with
them
/
for
asmoche
as
they
sholden
be
worthy
greter
paynes
.
¶
And
so
now
after
the
tyme
/
that
they
haue
taken
the
redempcyon
/
by
the
blode
of
my
sone
they
sholden
be
punysshed
the
more
sharply
/
than
before
redempcyon
.
¶
That
is
to
saye
/
the
before
Adams
〈◊〉
shold
be
wasshed
away
/
it
was
worthy
and
ryghtfull
/
that
he
that
moche
receyued
/
sholde
yelde
moche
agayne
/
and
more
sholde
be
bounde
to
bȳ
/
of
whom
he
receyued
somoche
¶
A
man
was
moche
bounde
to
me
of
his
beynge
/
that
I
gaue
him
suche
a
gyfte
to
make
hym
to
my
ymage
and
to
my
lykenesse
/
he
was
therefore
bounde
and
beholden
/
to
yelde
agayne
thankynges
to
me
.
¶
But
he
taketh
fro
me
the
thankynges
/
and
holdeth
it
to
hymselfe
/
wherfore
he
trespaseth
agaynste
the
obedyence
whiche
was
taken
to
hym
in
charge
/
and
in
that
he
is
nowe
made
myne
enemy
.
¶
And
I
by
the
vertu
of
mekenesse
haue
dystroyed
his
pryde
.
For
by
mekenesse
/
I
haue
loued
dyuyne
nature
/
takynge
youre
humanyte
.
And
so
I
haue
delyuered
you
/
and
drawen
you
frome
the
captynyte
of
the
fende
.
¶
And
not
onely
that
fredome
sholde
be
gyuen
to
you
of
me
/
but
yf
you
beholde
ryght
well
/
man
is
made
as
god
/
&
god
is
man
throwe
the
couplynge
of
one
heed
of
dyuyne
nature
/
in
the
nature
of
youre
humanyte
.
¶
O
dette
that
they
token
/
and
for
whiche
they
owen
to
yelde
thankynges
/
is
the
tresure
of
my
sones
blode
/
wherby
they
been
reformed
to
grace
.
¶
Se
also
how
moche
they
ben
bounde
to
yelde
me
thankynges
after
theyr
redempcyon
/
more
than
before
.
¶
Now
for
theyr
redempcyon
/
they
ben
bounde
to
yelde
to
me
laude
and
thankynges
/
folowynge
the
steppes
of
my
sone
/
whiche
was
incarnate
/
&
than
they
gaue
me
my
dette
for
themselfe
/
and
for
the
loue
of
theyr
neyghboure
/
with
trewe
&
pryte
vertues
/
as
it
is
sayde
before
.
¶
So
that
they
that
done
it
not
/
for
asmoche
as
they
ben
moche
bounde
to
loue
me
/
they
fallen
in
to
the
more
greuous
offenses
.
¶
Therfore
of
the
dyuyne
ryghtwysenesse
/
they
fallen
in
to
more
greuous
paynes
/
and
I
yelde
to
them
euerlastynge
payne
.
¶
Wherfore
a
false
crysten
man
shal
be
punysshed
more
greuously
than
a
paynym
/
by
the
ryghtwysenesse
of
god
.
¶
The
paynefull
flame
of
fyre
brenneth
them
withouten
wastynge
and
so
they
fele
afflyccyon
&
turment
/
throwe
full
cruell
fretynges
&
bytynges
of
theyr
owne
conscyence
/
&
yet
the
fyre
wasteth
them
not
.
¶
For
they
that
ben
dampned
/
losen
not
theyr
beynge
/
for
ony
turment
that
they
haue
.
¶
So
that
synne
is
punysshed
/
moche
more
after
redempcyon
/
than
before
/
bycause
man
had
receyued
more
of
grace
/
&
it
is
not
sene
that
they
take
ony
hede
thereof
/
nor
besy
them
therfore
to
abstayne
them
/
nor
to
withdrawe
them
fro
theyr
wyckednesse
.
¶
Therfore
suche
ben
made
myne
enemyes
/
for
as
moche
as
I
recounseyled
them
with
the
blode
of
my
sone
/
&
they
rewarden
it
not
¶
But
yet
one
remedither
is
/
whiche
I
haue
ordeyned
to
pease
&
swage
my
wrothe
(
that
is
to
say
)
by
the
mene
and
helpe
of
my
seruautes
.
¶
They
knowen
well
how
I
am
constrayned
with
theyr
charytable
besynesse
/
and
with
theyr
teeres
/
&
how
they
bynde
me
with
theyr
feruent
desyres
.
¶
And
thou
doughter
knowes
well
/
that
thou
hase
bounde
me
with
that
chayne
/
whiche
I
gaue
to
the
/
whan
thou
dyd
desyre
me
to
gyue
so
grete
a
mercy
to
the
worlde
.
¶
And
therfore
to
my
worshyp
&
for
helthe
of
soules
/
I
gaue
to
my
seruauntes
a
greate
ghostly
hongre
/
and
a
feruent
desyre
/
that
whan
I
am
constrayned
with
theyr
teeres
/
I
maye
aswage
the
freylnesse
of
my
ryghtwysenes
.
¶
Bere
therfore
easly
/
and
suffre
thy
teeres
/
&
thy
swerynge
labours
/
and
drawe
them
out
/
thou
and
my
other
seruauntes
/
and
with
the
plentuous
see
of
my
dyuyne
charyte
/
wasshe
the
and
all
theym
therwith
/
before
the
face
of
my
holy
and
amyable
spouse
/
the
whiche
I
call
the
chyrche
.
For
I
say
to
the
sothely
/
that
theyr
bewte
shall
be
restored
agayne
to
them
/
onely
by
this
mene
/
the
whiche
I
haue
shewed
to
the.
¶
But
they
sholden
not
haue
that
same
bewte
agayne
/
nother
in
the
drede
of
swered
/
nor
in
greate
warres
/
nor
crueltes
/
but
in
a
greate
desyre
of
the
goodnesse
of
pease
/
&
contynuall
prayers
/
in
meke
&
deuoute
excercyses
/
in
shedynge
of
holy
teeres
and
in
the
feruent
desyre
of
my
seruauntes
.
¶
And
so
with
pasyence
/
and
with
the
suffrynge
of
many
&
dyuers
trauayles
/
and
contrarytes
/
I
shall
fulfyll
theyr
greate
desyre
/
yf
it
so
be
that
youre
pasyence
shyne
out
bryght
/
as
lyght
in
the
derkenesse
of
wycked
and
deedly
men
.
¶
Therfore
drede
you
no
thynge
/
thoughe
the
worlde
parsu
you
al
daye
/
for
I
shall
alwaye
be
with
you
/
&
in
tyme
of
nede
/
my
prudence
shall
not
fayle
you
.
¶
How
this
soule
knoweth
somoche
of
the
goodnesse
of
god
/
prayed
not
onely
for
crysten
people
/
and
holy
chyrche
/
but
prayed
also
for
all
the
worlde
.
AFter
this
techynge
/
that
soule
arose
with
better
knowlege
than
she
had
before
/
and
with
a
full
greate
gladnesse
&
ioye
/
stode
for
the
before
the
diuine
maieste
/
what
for
the
hope
whiche
was
gyuen
to
her
of
the
mercy
of
god
/
&
what
for
loue
the
whiche
she
had
/
beholdynge
and
consyderynge
/
that
throwe
holy
desyre
and
loue
/
the
goodnesse
of
god
hathe
done
merey
/
and
ordeyned
it
to
man
/
not
with
stondynge
/
the
man
was
become
enemy
to
hym
.
¶
And
in
token
that
he
wolde
do
mercy
/
he
shewed
a
maner
waye
to
his
seruauntes
by
the
whiche
waye
/
they
myghten
refrayne
and
make
soft
his
wrothe
whiche
he
had
to
man
.
¶
She
was
thanne
toyfull
in
all
worldly
parsecucyons
/
voydynge
alwaye
all
drede
&
myghtly
toke
to
her
the
streynghes
of
holy
desyre
/
to
pray
for
al
the
world
in
somoche
that
she
was
not
full
rested
with
that
she
sholde
haue
mercy
onely
for
all
crysten
people
/
and
for
all
holy
chyrche
/
but
euer
with
a
greate
hope
&
trust
/
mekely
she
asked
mercy
for
all
the
worlde
.
¶
And
not
with
stondynge
/
that
her
seconde
petycyon
conteyned
the
profyte
/
bothe
of
vntrewe
people
out
of
the
faythe
/
and
of
all
crysten
/
in
the
reformacyon
of
the
chyrche
.
Yet
neuer
the
later
she
was
so
desyrous
of
the
saluacyon
of
all
/
that
her
holy
prayer
and
charyre
thanne
stretchyd
ab●ode
to
all
the
worlde
/
as
god
hymselfe
made
her
to
aske
the
same
petycyon
/
whiche
petycyon
myghtly
she
asked
with
a
loude
voyce
/
and
sayde
.
¶
Holy
god
bowe
downe
th●
mercy
/
to
thy
ghostly
flocke
of
shepe
/
as
a
good
&
a
very
crewe
shepeherde
.
¶
Lorde
hye
the
fast
to
helpe
all
the
worlde
/
tary
not
to
gyue
them
mercy
/
for
now
they
latken
grace
.
¶
O
gracyous
lorde
the
sothefastnesse
withouten
ende
/
it
semeth
that
man
is
pryued
of
thy
charyte
(
that
is
to
saye
)
of
the
loue
the
whiche
sholde
be
grounded
in
the
charytably
louynge
themselfe
togyder
/
and
the
aboue
all
.
¶
How
that
god
made
a
compleynt
on
his
reasonable
creatures
/
and
specyally
for
theyr
owne
ꝓpre
loue
/
whiche
reygneth
in
them
/
where
he
styrreth
the
soule
to
prayers
/
and
teeres
.
THan
our
lorde
was
fore
styrred
to
mercy
and
for
oure
hèlthe
/
he
ordeyned
in
this
soule
/
how
her
loue
and
sorowe
myght
be
encreased
to
helpe
mannes
soule
/
shewynge
her
with
how
greate
loue
he
had
mad
the
worlde
(
as
it
is
sayde
before
)
and
sayde
to
her
thus
.
Thou
sees
howe
the
euery
man
offendeth
me
/
&
I
of
my
goodnesse
made
them
of
nought
/
with
the
flamme
of
greate
loue
/
and
how
I
haue
endowed
them
with
the
gyfte
of
plentuous
graces
/
and
gyftes
with
out
nombre
/
onely
of
my
specyal
grace
&
of
no
dewte
.
¶
Beholde
doughter
how
that
they
gone
agaynst
me
/
with
dyuerse
/
many
/
and
vnnumerable
synnes
/
and
dayly
done
offende
me
/
and
namely
with
theyr
owne
wret
chydnesse
/
&
synfull
lyuynge
of
themselve
/
of
the
whiche
wycked
loue
/
cometh
out
all
synne
and
wyckednesse
¶
With
this
this
wycked
loue
/
all
the
worlde
they
haue
venymed
.
¶
For
ryght
as
my
loue
the
is
onede
to
theyr
loue
/
with
the
loue
of
theyr
neyghbour
/
holdeth
and
kepeth
all
sothefastnesse
in
them
(
as
it
is
shewed
before
)
ryght
so
the
sencyble
loue
holdeth
in
them
/
all
euyl
and
vntruthe
&
that
loue
cometh
of
pryde
.
¶
So
in
the
contrary
wyse
/
as
my
loue
cometh
of
charyte
/
so
that
fals
loue
conteyneth
in
them
all
euyll
.
¶
And
this
euyll
they
do
by
the
mene
of
some
creature
/
that
is
not
in
very
charyte
of
his
neyghbour
/
for
they
louen
not
me
/
and
they
loue
not
theyr
neyghbour
.
¶
For
those
two
loues
muste
be
knytte
togyder
.
¶
Thus
I
sayde
to
the
before
/
the
euery
good
thynge
and
euery
euyll
thynge
/
is
done
by
some
mene
of
his
neyghbour
.
¶
In
many
other
wyses
I
maye
make
my
compleynt
on
man
/
for
he
receyued
nothynge
of
me
but
good
/
and
he
yeldeth
to
me
agayne
hatered
&
dothe
all
euyll
.
¶
Therfore
I
sayde
to
the
/
the
I
sholde
aswage
my
wrothe
/
by
the
shedynge
of
my
seruauntes
terres
/
and
so
I
saye
to
the
now
agayne
.
¶
Therfore
ye
that
ben
my
seruauntes
/
tournen
my
dyuyne
dome
with
youre
deuoute
prayers
/
&
greate
desyres
/
and
with
sharpe
&
with
bytter
sorowes
/
for
offenses
done
to
me
(
and
to
theyr
harmes
)
and
so
my
wrothe
shal
asswage
.
¶
How
no
man
maye
scape
the
handes
of
god
/
but
he
must
abyde
his
ryghtwysnesse
/
or
his
mercy
.
DOughter
knowe
it
for
a
truthe
/
that
no
man
may
scape
my
handes
/
for
I
am
he
the
am
euerlastynge
beynge
/
ye
been
not
nor
haue
no
beynge
of
your selfe
/
but
asmoche
as
ye
haue
beynge
of
me
/
the
whiam
maker
&
former
of
all
thynges
the
hauen
beynge
/
out
take
synne
that
is
nought
.
¶
Bycause
it
is
not
made
of
me
/
therfore
in
no
maner
it
is
byloued
.
Therfore
a
creature
that
is
blynded
he
offendeth
/
for
he
loueth
that
whiche
he
shold
not
(
that
is
to
saye
)
synne
/
and
hathe
me
in
hate
/
whome
he
is
bounde
to
loue
.
¶
I
am
all
good
/
and
I
gaue
to
man
beynge
/
with
a
feruent
loue
/
&
he
may
not
scape
frome
me
/
for
of
my
ryght
wysenesse
/
he
shall
abyde
here
in
my
handes
and
power
for
his
synnes
/
or
here
by
my
mercy
&
pyte
.
¶
Ther fore
open
thyne
eyen
of
intelleccyon
and
beholde
my
power
/
and
thou
shall
se
/
that
it
is
trewe
that
I
sayde
to
the
¶
Than
she
lyfte
vp
her
gostly
eye
/
to
obeye
to
the
fader
in
heuen
/
&
she
sawe
in
his
honde
all
the
worlde
closed
.
¶
Than
oure
lorde
spake
to
her
and
sayde
.
Go
doughter
and
se
that
no
man
maye
be
take
fro
me
(
for
as
I
sayde
)
al
those
that
abyden
here
/
abyden
of
my
ryghtwysenesse
/
or
els
of
my
mercy
.
¶
For
al
they
been
myne
&
al
of
me
they
haue
brought
forthe
and
I
loue
them
more
than
may
be
spoken
.
¶
Therfore
not wthstondynge
theyr
wyckednesse
/
with
the
helpe
&
good
menes
of
my
seruauntes
/
I
shall
gyue
them
mercy
.
¶
And
for
thy
greate
loue
/
&
also
for
thy
greate
sorowe
/
I
shall
fulfyll
thy
peryeyon
.
¶
How
this
soule
whan
she
swette
water
for
a
brennynge
desyre
/
in
the
tyme
of
prayer
/
desyred
that
she
myght
swete
blode
.
THis
soule
than
for
greate
enerese
of
hely
desyre
/
was
made
blyssed
/
and
fulfylled
with
an
holy
sorowe
.
¶
Blyssed
she
was
/
for
the
oneheed
she
made
in
gody
tastynge
and
sauourynge
his
goodnesse
/
all
fulfyled
woith
Ioye
in
his
mercy
.
¶
She
was
also
fulfylled
with
sorowe
whan
she
knewe
the
hyghe
maieste
of
god
/
so
greately
offended
.
¶
And
than
she
gaue
thankynges
to
the
goodnesse
of
god
/
and
knowynge
the
same
goodnesse
/
and
the
manyfolde
defautes
of
mankynde
/
she
rose
quyckly
as
it
had
ben
fro
dethe
/
throwe
a
greate
desyre
.
¶
And
after
this
whan
she
knewe
in
herselfe
/
the
selynge
of
her
soule
/
so
wonderfully
renued
in
that
euer
beyngt
godheed
/
that
her
holy
loue
/
and
delectable
brennynge
was
somoche
encresed
/
the
she
swette
water
throwe
the
myght
and
vyolence
/
the
whiche
the
soule
dyd
to
the
body
.
¶
For
the
oncheed
whiche
the
soule
made
in
god
/
was
more
parfyte
than
is
the
bonde
of
the
oneheed
/
bytwyxe
the
soule
and
the
body
.
¶
Therfore
of
the
streynghe
of
loue
/
she
had
that
swetynge
hete
/
but
she
dyspysed
the
swerynge
/
for
the
affeccyon
that
she
had
/
was
with
greare
desyre
to
haue
swe
tynge
to
come
oute
of
her
body
all
of
blode
.
¶
And
in
that
desyre
she
spaketo
her selfe
/
and
sayde
.
Alas
my
soule
that
thou
hase
lost
thus
the
tyme
of
this
wretched
lyfe
/
and
for
the
losse
of
thy
tyme
/
many
harmes
&
wyckednesses
out
of
nombre
haue
sall
in
all
the
worlde
/
bothe
partycu
l●tly
/
and
in
comyn
/
and
specyally
in
all
holy
chyrche
.
¶
Wherfore
I
wyll
and
desyre
/
that
thou
remedy
ouer
all
these
harmes
/
with
the
sroetȳge
of
blode
.
¶
Beholde
systren
and
se
/
how
swetely
that
soule
hathe
kepte
in
my
nd●
/
the
noble
doctryne
/e
whiche
euer
beynge
sothefastnesse
had
raughte
her
/
and
betake
her
(
that
is
to
saye
)
in
knowynge
herselfe
and
the
goodnesse
of
god
in
her
/
and
spedefull
remedyes
for
reparacyon
of
all
the
worlde
/
that
were
in
perell
of
perysshynge
/
so
that
the
Iugement
of
god
myght
be
peased
/
and
his
wrothe
aswaged
(
that
is
to
say
)
with
holy
/
contynuall
/
meke
/
and
deuoute
prayers
.
¶
Aster
all
this
/
the
soule
was
compelled
to
ryse
more
feruent
ly
throwe
an
holy
desyre
/
&
behelde
her selfe
inwardly
in
the
Dyuyne
charyte
/
with
the
eye
of
intelleccyon
.
¶
In
the
whiche
charyte
/
she
sauoured
&
tasted
/
how
moche
we
been
bounde
to
loue
/
and
seke
/
and
to
purchase
the
glory
/
and
the
preysynge
of
the
name
of
god
/
for
the
helthe
of
all
mennes
soules
.
¶
And
to
the
entent
/
she
sawe
thou
seruauntes
of
god
called
and
ordeyned
(
and
specyally
to
that
)
the
good
lorde
euer
beynge
sothefastnes
/
had
chosen
her
a
ghostly
sader
/
whome
she
presented
before
the
dyuyne
goodnesse
/
prayenge
god
inwardly
/
the
he
shold
veryly
folowe
the
sothefastnes
/
and
the
he
wolde
shewe
hym
a
lyghte
of
a
specyall
grace
.
¶
How
a
man
maye
not
plese
god
/
but
he
bere
tryvulacyons
/
with
the
vertu
of
pasyence
.
THan
oure
lorde
god
answerynge
to
the
thyrde
petycyon
(
that
is
to
saye
)
to
the
perycyon
/
or
desyre
the
whiche
ryght
mekely
she
asked
of
god
for
the
helthe
of
soules
/
sayde
to
her
thus
.
¶
My
doughter
I
wyl
that
thy
ghostly
fader
/
the
whiche
thou
hase
nowe
/
parsue
to
my
goodnesse
/
in
feruent
desyre
/
and
grete
besynesse
/
for
the
helthe
of
all
soules
.
¶
But
he
maye
not
haue
that
/
nor
thou
/
nor
none
other
/
but
with
pasyence
in
many
parsecucyons
.
¶
Also
but
as
I
wyll
graunt
you
/
as
I
sayd
to
the
before
.
¶
For
ryght
as
ye
dessyre
to
se
my
worshyp
in
holy
chyrche
so
ye
sholden
desyre
to
loue
〈◊〉
suffre
parsecucyons
/
with
very
greate
pasyence
.
¶
By
that
I
shall
parceyue
that
●e
〈◊〉
and
my
othe●
〈◊〉
〈◊〉
and
desyren
my
〈◊〉
in
sothefastnesse
/
than
be
shall
be
to
me
a
dere
beloued
sone
/
and
he
and
suthe
other
shall
rest
them
full
merely
vpon
the
brest
of
my
onely
begoten
sone
/
of
the
whiche
sone
I
haue
made
a
brydge
/
the
whiche
shall
receyue
hym
and
althose
that
haue
ta
〈…〉
loue
/
and
they
shal
come
〈◊〉
to
th●●
gra●●
&
merry
whiche
they
〈…〉
and
the
one
neyghbour
to
〈◊〉
we
other
●●
hym●●●
&
be
you
sure
and
stedfaste
in
〈◊〉
/
and
than
drede
you
not
/
but
ye
shall
ascende
vpon
this
brydgs
/
&
euer
after
that
to
lyue
in
ioye
/
with
all
the
holy
company
of
heuen
.
¶
Here
now
moder
and
systren
e●deth
the
fyrste
parte
of
your
ghosty
orcharde
/
the
whiche
treteth
〈◊〉
of
mekenesse
/
dysccecyon
/
loue
/
charyte
/
holt
desyres
and
of
palyēce
.
¶
These
vertues
feruently
for
them
to
labour
/
for
his
moders
loue
he
graunt
vs
all
his
dere
blessynge
Amen
.
¶
The
seconde
boke
.
¶
The
fyrste
chapytre
of
the
seconde
partye
/
maketh
mencyon
of
a
brydge
how
god
made
a
brydge
of
his
loue
whan
the
waye
of
goynge
to
〈◊〉
was
broke
by
inobedyence
of
〈◊〉
by
the
whiche
brydge
〈…〉
people
maye
suer
/
passe
.
¶
Also
how
god
iduced
and
〈◊〉
this
soule
to
beholde
the
greatenes
of
this
brydge
/
that
is
to
say
/
how
it
recheth
fro
the
erthe
to
heuen
.
And
here
after
shat
folo
we
of
the
same
mater
/
as
it
is
shewed
in
the
kalender
before
.
Ca.
i.
DOughter
bycause
I
dyd
saye
to
the
that
I
had
made
a
brydge
of
my
sone
I
wyl
that
it
be
vnknowen
to
you
/
the
the
waye
of
my
be
loued
sone
is
broken
/
by
the
inobedyence
&
trespas
of
Adam
/
in
somoche
the
no
man
myght
come
to
euerlastynge
lyfe
.
¶
And
to
me
they
gauen
no
thankynges
/
as
they
sholden
haue
done
/
and
had
no
parte
of
the
greate
goodnesse
/
for
the
whiche
recoysynge
of
blysse
/
I
made
them
and
formed
them
to
my
ymage
and
lykenesse
.
¶
And
for
they
hsd
not
the
goodnes
/
whiche
I
ordeyned
for
them
/
my
sothefastnes
was
not
fulfylled
/
whiche
sothefastesse
is
this
/
that
I
made
that
same
man
/
for
he
sholde
haue
euer
lastynge
lyfe
with
me
.
¶
And
for
he
sholde
sauour
&
tast
my
euer
beynge
goodnesse
&
swetenesse
/
&
he
throwe
his
offence
dyd
trespas
agaynst
my
cōmaūdymēt
/
and
so
that
sothefastnesse
was
not
fulfylled
.
¶
And
this
myschefe
befel
/
bycause
the
foresayde
synne
had
shutte
vp
heuen
/
and
closed
the
gate
of
my
mercy
.
¶
This
same
synne
hathe
gendren
/
and
but
gyned
full
pryckynge
thornes
/
&
full
many
trybulacyons
/
with
mfynyte
grefes
.
¶
This
creature
founde
anone
a
rebellyon
agaynste
hymselfe
and
was
made
contrary
to
me
/
his
flesshe
made
a
batayle
agaynste
the
spyryte
/
and
there
he
lost
the
noble
state
of
innosency
/
and
became
as
an
vnreasonable
best
.
¶
Eche
other
creature
was
to
hym
rebell
/
where
before
that
/
they
sholden
haue
obeyed
to
hym
/
yshe
had
kepte
that
innosency
in
hym
/
in
the
whiche
I
had
made
hym
.
¶
But
sythen
he
kepte
hym
not
styll
in
that
state
/
but
trespased
agaynste
my
obedyence
/
therfore
he
deserued
euer
lastynge
dethe
in
soule
and
in
body
.
¶
Also
of
trespasse
and
synne
/
same
forthe
an
vny
uetsall
flode
/
the
whiche
smote
hym
alwaye
with
his
waters
/
and
multyplyed
many
greuaunces
.
¶
Also
the
peple
bare
many
grete
labours
on
themselfe
of
the
worlde
/
&
of
the
deuyl
in
dyuers
and
many
maners
withouten
nombre
/
for
the
whiche
they
weren
perysshed
.
¶
For
no
man
myghte
ascende
to
the
euer
beȳgelyfe
/
though
he
had
be
the
most
ryghfullest
lyuer
at
that
tyme
.
¶
Wherfore
I
desyred
to
ordeyne
a
remedy
agaynste
your
suylles
/
and
now
I
haue
gyuen
you
a
brydge
of
my
owne
sone
/
the
whan
you
wyll
passe
ouer
that
ftode
/
ye
sholden
not
perysthe
/
whiche
flode
is
a
meruaplous
feruent
see
of
this
wretched
lyfe
.
¶
Doughter
sees
thou
not
/
how
moche
my
creature
is
beholden
to
me
/
and
how
moche
he
is
blynded
with
the
vnstedfastnesse
of
hymselfe
/
in
wyll
to
slee
his
soule
/
&
not
in
wyll
to
take
the
remedy
that
is
ordeyned
and
gyuen
to
hym
of
me
.
How
god
induced
and
styrred
this
deuoute
soule
/
to
beholde
the
gretenesse
of
this
holy
brydge
(
that
is
to
saye
)
how
it
recheth
fro
erthe
to
heuen
.
OPen
noowe
the
eyes
of
thy
ghostly
intelleccyon
/
and
thou
shall
se
deedly
men
by
dyuers
maners
made
blynde
with
ygnoraunce
.
¶
Thou
shall
se
imparfyte
men
/
and
parfyte
men
/
the
whiche
folowen
me
in
sothefastnesse
/
that
thou
may
sorowe
for
the
dampnacyon
of
wretches
/
and
for
theyr
ygneraunce
/
and
that
thou
maye
ioye
for
the
parfeccyon
of
my
well
beloued
chyldren
.
¶
And
thou
shall
se
moreouer
the
dyuers
maners
whiche
some
men
holden
/
&
what
way
they
kepen
that
gone
in
lyghte
/
&
the
maners
of
them
that
gone
in
derkenes
.
¶
But
fyrste
I
wyll
that
thou
loke
the
brydge
of
my
sone
/
&
that
thou
beholde
in
the
inwardely
the
gretenes
of
that
brydge
/
whiche
recheth
fro
the
heyghte
of
heuen
/
downe
to
the
erthe
(
that
is
to
saye
)
that
the
erthe
of
your
humanyte
/
is
oned
to
the
gretenesse
of
the
godheed
.
¶
And
therefore
I
sayde
/
the
that
brydge
recheth
fro
the
hyeheuen
/
to
the
lowe
erthe
¶
And
that
is
of
the
oueheed
whiche
I
haue
made
in
man
/
the
was
nedeful
(
as
I
haue
sayde
before
)
to
reforme
the
waye
the
was
broken
/
the
ye
myghten
come
agayne
to
lyfe
/
&
passe
ouer
the
bytternesse
/
&
wretchednesse
of
this
worlde
.
¶
He
myghte
not
haue
ben
onely
of
the
erthe
/
yf
he
sholde
be
suffycyent
to
passe
ouer
the
ftoode
/
and
take
euerlastynge
lyfe
.
¶
For
the
erthe
of
nature
of
man
onely
/
was
not
suffyeyent
to
make
a
mendes
for
synne
the
was
done
/
nor
do
away
the
synne
of
Adam
/
whiche
dyshoneste
&
wyckeduesse
/
broughte
mankynde
in
to
thraldome
myschefe
/
&
bytternesse
/
and
drewe
out
therof
/
moche
foule
/
roten
/
&
stynkynge
fylthe
/
as
I
haue
deelared
before
.
¶
Therfore
it
behoueth
nedes
to
bedned
to
the
heyghnes
of
my
nature
/
the
euer
beynge
godheed
/
that
it
myght
be
able
to
make
satystaccyon
to
all
mankynde
/
so
the
the
kynde
of
man
sholde
suffre
peyne
and
that
the
dyuyne
nature
/
oned
to
the
nature
of
man
sholde
so
accepte
to
me
the
sacryfyces
of
my
sone
offred
for
you
/
that
it
sholde
put
frome
you
dethe
/
and
gyue
to
you
the
euer
lastȳgelyfe
.
¶
Also
the
heyghte
of
the
godheed
/
mekely
dydde
dyscende
to
the
erthe
(
the
vallaye
of
mysery
)
and
than
of
his
greate
loue
/
he
loyned
his
godheed
/
with
the
heed
of
oure
humanyte
/
and
for
the
bytter
penes
that
he
suffred
in
this
vallaye
or
place
of
mysery
(
as
crucyfyed
/
deed
/
and
buryed
)
for
the
trespas
of
Adam
/
for
by
those
penes
(
with
many
mo
)
the
brydge
is
mercyfully
made
/
and
the
way
that
was
broken
/
gracyonsly
edyfyed
/
and
made
newe
agayne
.
¶
And
why
made
he
hymselfe
to
be
the
waye
?
But
the
ye
sholden
come
to
sothefastnes
/
and
Ioye
euer
lastyngely
/
with
the
nature
of
angelles
¶
And
yet
were
it
not
suffycyent
for
you
to
have
the
lyfe
(
all
be
it
my
sone
be
the
brydge
)
but
it
were
so
/
the
ye
dy
den
passe
by
hym
.
¶
How
we
ben
al
labourers
/
&
ben
sende
fro
god
to
labour
in
the
vyneyerde
of
holy
chyrche
and
how
euery
man
hathe
a
vyneyerde
of
hymselfe
.
IN
this
party
the
euer
beynge
sothefastnes
shewed
that
he
made
you
withoute
you
/
but
he
shall
not
saue
you
withoute
you
.
¶
He
wyl
gyue
to
you
a
fre
wyl
with
a
fre
choyse
/
to
spende
youre
tyme
in
excersyce
of
vertues
/
or
after
the
voluptuosyte
of
youre
owne
mynde
.
¶
Therfore
he
added
therto
&
sayde
.
It
behoueth
you
al
to
passe
by
that
brydge
/
&
to
seke
the
laude
and
the
glory
of
my
name
/
for
helthe
of
soules
/
in
suffrynge
with
greate
pene
many
grete
labours
/
and
so
folowe
the
steppes
of
my
sone
/
fuffre
and
bere
you
penes
for
his
loue
/
the
whiche
hathe
shewed
you
so
greate
loue
/
for
ye
maye
not
passe
by
none
other
waye
.
¶
Ye
ben
my
londe
tyllers
and
labourers
the
whiche
I
haue
hyred
/
for
ye
sholden
labour
/
or
besy
you
in
the
vyneyerde
of
youre
moder
the
holy
chyrche
.
¶
Nowe
ye
done
labour
and
trauaylem
the
body
of
rely
gyon
(
hyred
of
me
by
a
syn
guler
grace
)
with
the
lyghte
of
the
holy
baptym
(
gyuen
to
you
)
whiche
baptym
ye
token
in
the
ghostly
body
of
holy
chyrche
/
throwe
the
handes
of
the
mynysters
of
your
moder
the
holy
chyrche
.
¶
They
plante
in
you
a
synguler
grace
/
draweynge
you
oute
of
the
pryckynge
thornes
of
deedly
synnes
.
¶
They
ben
my
labourers
and
tyllers
/
in
the
vyneyerde
of
youre
soules
/
fastned
in
the
vyneyerd
of
the
moder
holy
chyrche
.
¶
All
maner
of
creatures
that
haue
reason
in
themselve
/
they
haue
a
vyne
yerde
of
themselfe
(
that
is
to
saye
)
a
vyneyerde
of
theyr
soules
/
whose
wylles
with
a
fre
choyse
/
shall
be
theyr
tyller
(
for
the
space
of
theyr
syfe
)
for
after
this
transytory
lyfe
/
they
shall
not
haue
operacyons
/
or
workes
/
no
ther
good
nor
euyll
.
¶
Whyle
a
man
lyueth
/
he
maye
tyll
and
laboure
in
his
vyneyerde
/
to
the
whiche
I
haue
broughte
hym
.
¶
And
the
tyller
of
the
soule
hathe
taken
here
so
greate
a
myght
/
that
nother
the
fende
/
nor
no
creature
lyuynge
/
may
take
away
frome
hym
that
strengthe
/
but
he
wyl
hymselfe
.
¶
For
whan
he
taketh
the
holy
baptym
/
he
becometh
very
stronge
/
and
than
is
gyuen
to
hym
a
swerde
sharpe
on
bothe
the
sydes
(
that
is
to
say
)
loue
of
vertues
/
and
hate
of
synnes
/
the
whiche
loue
and
hate
/
he
founde
in
holy
blode
.
¶
For
the
very
greate
loue
of
vertues
/
and
for
the
greate
dysplesaunce
of
vyces
my
sone
suffred
dethe
on
the
crosse
onely
for
youre
redempcyon
/
and
the
tyme
he
redemed
you
with
his
precyous
dlode
/
by
the
whiche
ye
ben
brought
out
of
the
captyuyte
of
the
deuyll
/
by
the
vertu
of
the
holy
sacrament
baptym
.
¶
Also
ye
haue
a
sharpe
swerde
/
with
the
which
swerde
whyle
ye
haue
tyme
/
ye
sholden
vse
withall
your
dylygence
/
to
dystroye
thesechornes
/
and
plucke
them
vp
by
the
rootes
/
and
plante
for
them
the
hyghnes
of
vertues
/
for
otherwyse
/
yeshal
not
rereyue
the
fruyte
of
the
blode
/
of
chrystes
tyllers
/
whiche
I
haue
setle
&
ordeyned
in
holy
chyrche
/
of
the
whiche
tyllers
I
haue
sayde
to
the
before
/
that
they
voyden
away
deedly
synues
/
frome
the
vyne
yerdes
of
youre
soules
.
¶
And
whan
they
dyden
mynystre
to
you
the
holy
blode
of
the
sacrament
ordeyued
us
holy
chyrche
/
they
gaue
you
thanne
grace
.
¶
It
behoueth
you
therfore
that
ye
aryse
fyrste
by
a
meke
contrycyon
of
the
herte
/
and
by
an
hyghe
dyspleasaunce
of
synnes
/
&
by
lous
of
vertues
/
&
than
ye
shall
reccyue
the
fruyte
of
that
holy
blode
/
or
els
ye
may
not
teceyue
that
holy
fruyte
(
as
by
youre
parte
)
for
ye
dysposed
you
not
(
as
in
the
braunches
oned
to
the
vyne
of
my
onely
begoten
sone
)
the
whiche
sayde
.
I
am
the
vyne
/
&
ye
ben
the
braunches
/
and
my
fader
is
the
lande
tyller
.
¶
I
saye
to
the
that
treuthe
it
is
/
for
I
am
a
tyller
/
for
al
thynge
the
cometh
frome
/
hathe
beynge
.
¶
My
myght
is
inestymable
/
euery
man
is
gouerned
by
my
myghte
/
and
by
my
greate
vertu
/
ther
is
nothynge
done
without
me
¶
Also
I
am
that
tyller
/
the
whiche
haue
plated
a
very
vyne
of
my
sone
in
the
grounde
of
youre
humanyte
that
ye
whiche
ben
the
braunches
ioyned
with
the
vyne
/
maye
brynge
forthe
fruyte
.
¶
And
therfore
he
the
bryngeth
not
forthe
fruyte
of
good
workes
/
shal
be
cutte
awaye
frome
the
vyne
/
&
shall
waxe
drye
.
¶
For
whan
he
is
departed
fro
that
vyne
/
than
he
leseth
the
vyne
of
all
graces
/
and
is
sende
forthe
in
to
the
euer
lastynge
fyre
/
as
a
braunche
that
bryngeth
forthe
no
fruyte
is
cutte
of
the
vyne
and
caste
in
to
the
fyre
/
for
it
is
not
good
for
none
other
thynge
.
¶
Ther
fore
the
ryghtwysenesse
of
god
sendeth
them
that
ben
so
cutte
of
/
in
to
the
fyre
euer
lastynge
/
for
theyr
owne
defautes
deynge
in
decdly
synnes
/
for
asmoche
as
they
ben
not
good
in
theyrselfe
.
¶
They
done
not
labour
nor
they
tyllen
not
theyr
vyneyerde
but
moche
soner
they
done
dystroye
theyr
vyneyerde
/
and
other
mennes
also
.
¶
And
not
onely
that
/
they
planten
no
good
plantes
in
theyr
vyneyerde
/
but
rather
they
taken
frome
the
vyneyetde
the
sede
of
grace
/
the
whische
they
vyden
receyue
in
the
lyght
of
holy
baptym
/
and
token
the
holy
partycypacyon
of
my
holy
sones
blode
/
whiche
treuly
was
the
wyne
that
this
sothfast
vyne
my
sone
brought
forthe
to
you
/
but
they
haue
drawen
vp
this
noble
lede
/
and
haue
taken
it
to
be
eten
of
dyuerse
beestes
/
(
that
is
to
saye
)
they
haue
cast
it
vnder
the
fete
of
an
vnordynate
affeccyon
/
by
many
and
dyuerse
by
●des
of
synnes
/
by
the
whiche
they
haue
offended
me
/
and
put
themselfe
to
dam●nacyon
/
and
ther
neyghbours
also
.
¶
My
seruauntes
done
not
so
/
but
folowe
you
the
fayre
/
and
swete
pathes
of
my
holy
seruauntes
(
that
is
to
saye
)
ye
shall
be
oned
and
ioyned
togyder
/
in
this
sothefast
and
very
vyne
/
and
than
ye
shall
be
parte
takers
of
moche
fruyte
.
¶
For
than
ye
shall
take
of
the
oncheed
of
the
very
vyne
/
and
as
longe
as
ye
abyde
in
the
oneheed
of
my
sone
/
so
longe
ye
dwellen
with
me
/
for
I
and
he
ben
all
one
.
¶
And
as
longe
as
ye
stonden
in
hym
/
so
longe
ye
done
folowe
his
doctryne
/
and
in
that
that
ye
done
folowe
his
doctryne
/
ye
shal
haue
parte
of
the
greate
substaunce
of
my
sone
(
that
is
to
saye
)
ye
shall
be
parte
takers
of
the
euer
benge
godheed
/
oned
and
oned
in
the
man
heed
/
and
he
shall
haue
a
maner
of
dyuyne
loue
.
¶
In
the
whiche
/
a
soule
is
made
fer
frome
herselfe
/
puttynge
in
oblyuyon
all
vayne
delectacyons
(
and
for
that
cause
)
I
sayde
ye
sholden
be
parte
takers
of
the
substaunce
of
the
foresayde
vyne
.
¶
In
what
maner
god
bereth
the
braunches
/
the
whiche
ben
oned
with
the
vyne
/
and
how
that
the
vyneyerde
of
eche
m̄a
is
oned
/
or
ioyned
with
the
vyneyerde
of
his
neyghboure
.
B
Nowe
ye
not
what
maner
of
workynge
ye
haue
hadde
/
after
the
tyme
that
my
seruauntes
ben
oned
to
my
sone
/
that
they
may
folowe
his
doctryne
.
¶
I
purge
them
/
and
cutte
them
/
that
they
may
brynge
forth
moche
fruyte
that
theyr
fruyte
maye
abyde
/
and
that
it
be
not
become
bareyne
.
¶
As
a
good
braunche
ioyned
to
the
vyne
/
whiche
the
tyller
purgeth
&
clenseth
/
bycause
it
sholde
brynge
forthe
better
fruyte
/
&
more
in
quantyte
/
but
he
cutteth
of
the
braunche
that
bringeth
forthe
no
fruyte
/
and
casteth
it
in
to
the
fyre
.
¶
So
do
I
/
whiche
am
the
euer
beynge
tyller
/
I
purge
&
clense
my
secuauntes
whiche
abyden
in
me
/
with
many
and
dyuers
trybulacȳos
/
that
they
may
brynge
forthe
better
&
more
fruyte
/
that
vertu
maye
be
preued
in
them
.
¶
Other
seruauntes
whiche
bryngen
forthe
no
fruyte
/
ben
caste
frome
the
vyne
/
&
putte
to
the
fyre
/
as
it
is
sayde
before
.
¶
My
seruauntes
doubtelesse
ben
good
tyllers
/
whiche
tyllen
well
for
theyr
soules
/
puttynge
away
fro
the
soule
all
theyr
owne
sone
/
&
tournen
al
theyr
affeccyons
in
to
me
/
&
therby
they
norysshen
/
and
encresen
the
sede
of
grace
/
the
whiche
they
dyd
receyue
in
the
holy
baptym
.
¶
And
so
wel
they
done
laboure
in
theyr
owne
vyneyerde
/
that
they
tyllen
the
vyneyerde
of
theyr
neyghbour
/
for
the
one
maye
not
be
tylled
/
without
the
other
.
¶
And
yf
thou
remembre
the
well
(
I
sayde
to
the
before
)
that
all
good
or
euyll
that
a
man
dothe
/
it
is
done
by
some
mene
of
his
neyghboure
.
¶
Also
ye
ben
my
tyllers
comen
fro
me
/
whiche
am
the
chefe
/
and
euer
beynge
tyller
/
I
haue
sette
you
in
the
vyne
by
the
oneheed
whiche
I
made
in
you
.
¶
Thynke
wel
and
haue
in
mynde
that
all
reasonable
creatures
haue
theyr
owne
vyneyerde
by
themselfe
the
whiche
is
oned
to
theyr
neyghbour
/
without
ony
other
mene
(
that
it
to
saye
)
one
so
ioyned
with
an
other
/
that
no
man
maye
do
good
to
hymselfe
/
nor
harme
/
but
that
he
muste
yelde
the
same
to
his
neyghboure
.
¶
Of
you
all
(
that
is
to
saye
)
of
all
the
hole
crysten
relygyon
/
a
general
vyneyerde
is
gadered
togydet
/
the
whiche
all
ye
been
knytte
togyder
/
in
the
dyneyerde
of
the
ghostly
body
of
youre
moder
the
holy
chyrche
/
of
the
whiche
ye
taken
lyfe
.
¶
This
sothefast
vyne
/
is
the
precyous
body
/
&
parsone
of
my
sone
/
in
whome
ye
ought
to
be
knytte
and
fastned
with
parfyte
loue
of
herte
/
and
charyte
in
thy
neyghboure
.
¶
For
whan
ye
ben
not
set
parfytely
in
hym
/
anone
ye
rebell
greately
agaynste
the
holy
chyrche
/
and
ye
ben
the
membres
cutte
of
(
as
rotten
membres
)
fro
the
body
of
the
chyrche
.
¶
Now
whyle
ye
haue
tyme
/
ye
maye
aryse
frome
the
corrupcyon
of
synnes
with
very
dysplesaunce
of
them
/
and
fle
to
my
seruauntes
for
helpe
(
as
to
the
tyllers
)
whiche
kepen
the
keye
of
the
vyneyerde
(
that
is
to
say
)
of
the
blode
whiche
came
out
of
the
vyne
/
whiche
is
of
so
greate
vertu
and
parfeccyon
/
that
the
fruyte
of
this
very
precyous
blode
/
may
not
be
taken
you
/
by
the
defaute
of
my
mynysters
.
¶
The
bonde
of
charyte
is
that
/
the
whiche
byndeth
them
with
very
mekenesse
/
in
the
sothefaste
knowynge
of
themselfe
(
and
of
me
)
whiche
wnowynge
they
haue
soughte
.
¶
And
yet
thou
maye
parceyue
/
that
I
haue
set
you
as
tyllers
.
¶
And
now
I
cal
you
agayne
to
labour
/
for
now
the
worlde
fayleth
/
the
thornes
ben
somoche
multy
plyed
/
that
they
haue
almost
ouer
growen
the
sayde
(
in
somoche
)
that
they
wyll
gyue
no
fruyte
.
¶
I
wyll
therfore
that
ye
be
trewe
tyllers
(
that
is
to
helpe
besyly
soules
to
trauayle
)
in
the
ghosty
body
of
your
moder
the
holy
chyrche
.
¶
To
that
I
chose
you
/
for
I
wyll
gyue
mercy
to
the
worlde
/
for
the
whiche
thou
hase
prayed
me
feruently
/
and
full
mekely
.
¶
How
this
soule
whan
she
had
gyuen
thankynges
to
our
lorde
/
the
prayed
hym
to
shewe
her
/
whiche
wentn
by
the
brydge
/
and
whiche
wenten
not
by
the
brydge
.
O
Ham
this
soule
fulfylled
with
loue
began
to
speke
to
oure
lorde
/
&
sayde
.
¶
O
lorde
vnestymable
loue
of
charyte
/
who
is
he
that
dothe
not
brenne
with
somoche
loue
/
that
for
that
loue
may
so
defende
hym
/
that
fyrst
the
herte
fayle
not
.
Thou
lorde
the
very
depenes
of
charyte
/
thou
semes
to
haue
greate
deyntes
of
thy
creatures
/
as
thoughe
thou
myght
not
lyue
without
them
/
&
yet
thou
hase
no
nede
of
vs
whiche
arte
our
lorde
&
god
.
¶
And
for
asmoche
as
thou
arte
vnnumerable
/
there
is
nothynge
added
to
the
/
throwe
ol●re
goodnesse
.
¶
And
for
asmoche
as
thou
arte
the
hyghe
euer
brynge
goodnesse
/
oure
euyll
enpereth
the
not
.
¶
O
good
lorde
who
is
he
that
styrreth
the
to
somuche
mercy
(
lorde
it
is
loue
)
that
styrreth
the
/
and
no
nede
that
thou
hase
to
vs
/
for
we
been
to
the
ryght
euyll
detters
.
¶
O
euer
beynge
goodnes
/
yf
I
beholde
well
aboute
/
I
am
myselfe
a
brybour
&
a
these
/
lorde
thy
sone
was
crucyfyed
on
a
tree
/
for
me
a
wretched
synner
/
and
I
beholde
thy
sone
nayled
on
the
crosse
/
of
the
whiche
sone
thou
made
a
brydge
to
me
/
as
it
is
shewed
of
thy
goodnesse
to
me
/
whiche
am
thy
creature
and
seruaunte
.
¶
Wherfore
if
it
be
acceptable
to
thy
goodnesse
/
I
desyre
that
thy
benygnyte
wolde
shewe
me
/
whiche
ben
those
that
passen
by
the
brydge
/
and
whiche
not
.
¶
The
seconde
chapytre
is
how
that
blissed
brydge
goddes
sone
hathe
thre
grees
/
by
the
whiche
ben
betokened
thre
states
of
a
soule
.
¶
And
how
this
brydge
whan
it
is
reysed
vp
in
to
the
erthe
/
it
is
not
departed
fro
the
erthe
.
¶
Also
how
this
reason
shall
be
vnderstonde
.
¶
Siego
exaltatus
fuero
a
terra
:
omnia
traham
ad
me
.
¶
And
forthermore
of
the
same
mater
/
as
it
is
rehersed
before
to
you
in
the
kalendre
.
Ca.
ii
.
THe
euer
beynge
almyghty
god
/
thanne
to
styrre
this
soule
moche
more
/
and
to
herte
her
more
seruently
in
labour
(
aboute
the
helthe
of
mannes
soule
)
answered
to
her
and
sayd
¶
Or
that
I
shewe
to
the
/
the
whiche
I
wyll
shewe
to
the
/
and
of
that
whiche
thou
does
aske
of
me
/
fyrste
I
wyll
put
the
in
a
certayne
knowlege
how
it
is
of
the
brydge
.
¶
I
sayd
to
the
before
/
that
the
brydge
recheth
frome
heuen
to
erthe
(
that
is
to
say
)
by
the
vnyon
whiche
I
haue
made
in
man
/
whom
I
formed
of
slyme
/
or
erthe
.
¶
This
brydge
my
onely
begoten
sone
hathe
thre
ladders
in
him
selfe
/
of
the
whiche
thre
ladders
.ii.
were
made
in
the
tree
of
the
holy
crosse
.
¶
The
thyrde
he
felde
in
full
greate
peyne
of
bytternesse
/
whan
the
iewes
gaue
hym
to
drynke
both
aysell
&
gall
.
¶
In
these
threladders
/
thou
shall
knowe
the
thre
states
of
the
soule
/
whiche
I
shall
declare
to
the
here
after
.
¶
The
fyrste
ladder
is
at
the
fete
/
and
it
betokeneth
the
affeccyon
and
the
desyre
of
the
soule
.
¶
For
as
the
fete
beren
vp
the
body
/
so
the
desyres
and
affeccyons
beren
vp
the
soule
.
¶
The
fete
nayled
/
been
madeladers
to
the
/
that
thou
maye
attayne
/
or
reche
vp
to
the
wounde
of
the
syde
/
whiche
wounde
sheweth
the
pryuytes
of
the
herte
.
¶
For
after
tyme
thou
hase
ascended
vp
/
by
the
fete
of
desyre
anone
the
soule
begynneth
to
tast
the
loue
of
the
herte
/
fastnynge
the
eye
of
intelleccyon
/
in
the
herte
of
my
dere
sone
/
where
the
soule
shall
fynde
the
ended
parfyte
loue
(
I
saye
the
ended
loue
)
for
he
loueth
not
you
for
his
owne
profyte
/
for
ye
maye
do
to
hym
no
profyte
/
for
he
is
al
one
with
me
.
¶
Than
this
soule
sawe
how
the
she
was
byloued
of
god
/
and
than
she
was
replete
with
loue
a
thousande
tymes
more
/
than
she
was
before
.
¶
Forthermore
whan
the
soule
hathe
ascended
by
the
seconde
ladder
/
she
recheth
vp
to
the
thyrde
ladder
(
that
is
to
saye
)
to
the
company
of
heuen
/
where
she
fyndeth
the
pease
that
she
desyred
/
out
of
the
warre
/
or
batayle
that
she
hadde
before
/
throwe
her
synne
.
¶
For
in
the
fyrste
ladder
of
affeccyon
and
of
desyre
/
whan
she
reysed
vp
the
fete
fro
the
erthe
/
than
she
voydeth
her
frome
the
derkenesse
of
vyces
.
¶
In
the
seconde
ladder
/
she
fulfylleth
herselfe
with
vertuous
loue
.
¶
And
in
the
thyrde
ladder
/
she
tasteth
a
full
swete
pease
.
¶
And
thus
the
foresayde
brydge
hathe
thre
ladders
/
that
whan
ye
passe
the
fyrste
and
the
seconde
ladder
/
ye
maye
blyssedly
come
to
the
thyrde
/
that
is
the
last
.
¶
This
brydge
is
reysed
vp
on
heyght
/
whiche
shall
not
be
hurte
of
the
rennynge
water
/
for
in
hym
is
no
venemous
spottes
of
synnes
.
¶
This
brydge
is
reysed
vp
/
&
yet
it
is
not
parted
fro
the
erthe
.
¶
Thou
knowes
well
whan
he
had
reysed
hymselve
vp
(
as
whan
he
was
tourmented
on
the
crosse
)
yet
the
dyuyne
nature
voyded
him
not
fro
the
lownesse
of
youre
humanyte
.
¶
Therfore
I
sayde
to
the
/
that
whan
he
was
lyft
vp
on
heyghte
/
he
was
not
departed
fro
the
erthe
(
as
by
that
)
for
with
the
humanyte
he
was
knytte
veryly
and
coupled
.
¶
And
the
tyme
that
he
was
so
areysed
/
there
was
no
man
that
myght
go
on
that
brydge
.
¶
Therfore
he
sayde
hymselve
/
yf
I
be
exalted
frome
the
erthe
/
I
shall
drawe
all
thynges
to
me
.
¶
And
I
beholdynge
of
my
goodnesse
/
that
ye
myghten
none
other
wyse
be
drawen
/
I
sende
hym
to
be
arrysed
vp
to
the
tree
of
the
holy
crosse
.
¶
Therfore
I
made
a
ghostly
Anduelde
/
wheron
the
sone
of
mankynde
sholde
be
forged
/
so
that
man
sholde
be
walshed
and
clensed
fro
euer
lastynge
dethe
/
and
that
he
sholde
be
clothed
with
the
durable
lyfe
/
by
a
synguler
grace
.
¶
And
therfore
my
sone
draweth
to
hym
all
thynges
/
m
the
maner
(
as
it
is
sayd
before
)
the
he
sholde
she
me
his
greate
loue
/
whiche
may
not
be
spoke
/
whiche
loue
he
had
to
man
/
for
that
herte
of
men
is
drawen
by
loue
.
¶
He
myght
shewe
you
no
more
loue
/
than
so
put
his
lyfe
for
you
.
¶
Therfore
by
the
strengthe
of
loue
(
man
is
drawen
)
but
he
make
resystence
in
hymselfe
/
and
wyll
not
suffre
hym
to
be
drawen
.
¶
I
sayde
therfore
/
that
whan
my
sone
was
lyfte
vp
frome
the
erthe
that
he
sholde
drawe
all
thynges
to
hym
/
and
that
is
sothe
/
but
that
is
vnderstonden
two
maner
of
wayes
.
¶
The
one
is
/
that
a
mannes
herte
he
drawen
by
desyre
of
loue
/
with
al
the
myghtes
of
the
soule
(
that
is
to
saye
)
with
mynde
/
intelleccyon
/
and
wyll
.
¶
Whan
these
thre
myghtes
ben
accorded
/
and
gadered
togyder
in
my
name
/
all
other
werkes
/
actu
all
/
and
mentall
/
whiche
he
dothe
/
ben
drawen
in
me
peaseably
/
&
oned
with
desyre
of
loue
/
for
he
hath
arey
sed
hymselfe
/
folowynge
and
parsuynge
the
loue
/
whiche
my
sone
shewed
on
the
crosse
.
¶
Wherfore
my
sothefastnesse
sayde
trewly
(
whan
I
sayd
)
I
shall
drawe
all
thynges
to
me
/
yf
I
be
exalted
aboue
(
that
is
to
saye
)
whan
the
herte
of
man
is
drawen
/
&
the
myghtes
of
the
soule
been
drawen
/
all
his
werkes
/
or
dedes
sholden
be
drawen
.
¶
Also
these
wordes
the
whiche
I
shall
drawe
to
me
/
ben
vnderstonden
in
an
other
maner
/
as
thus
.
¶
All
thynges
that
ben
made
&
formed
to
the
seruyce
of
man
/
they
ben
made
to
helpe
the
reasonable
creatures
/
but
a
reasonable
creature
is
not
made
for
them
(
that
ben
not
reasonable
)
but
onely
for
me
/
and
he
serue
me
with
all
his
affeccyon
/
and
with
his
herte
.
¶
Also
whan
a
man
is
drawen
vp
/
thou
maye
well
parceyue
that
al
thynges
ben
drawen
vp
/
for
all
thynges
ben
made
for
hym
.
¶
Therfore
it
was
spedefull
the
that
holy
brydge
sholde
be
exalted
/
and
that
it
sholde
haue
in
it
ladders
that
ye
myght
the
more
lyghtly
passe
ouer
the
brydge
.
¶
How
this
brydge
is
walled
with
stones
/
the
whiche
betoken
very
vertues
.
¶
Also
vpon
this
brydge
is
a
shoppe
ordeyned
/
wher
meet
shall
be
gyuen
to
wayegoers
.
O
His
worthy
brydge
is
walled
with
stone
/
that
grete
reyne
shold
not
let
waygoers
.
¶
Those
stones
been
sothefast
vertues
/
but
those
stones
were
not
leyd
/
nor
the
wall
made
/
before
my
sones
passyon
.
¶
They
weren
so
greately
letted
before
/
that
no
man
myght
come
to
the
ende
/
for
by
al
the
vertuous
wayes
that
he
went
(
heuen
was
not
vnto
that
tyme
vndone
with
the
keye
of
his
precyous
blode
)
and
the
reyne
of
ryghtwysenesse
/
wolde
suffre
no
man
to
passe
.
¶
But
after
his
passyon
the
stones
were
set
and
layde
vpon
the
body
of
my
holy
sone
/
he
made
vp
the
wall
of
stones
and
medled
it
with
chalke
/
and
forged
&
formed
it
vp
with
his
precyous
blode
(
that
is
to
saye
)
the
blode
is
medled
with
the
chalke
/
&
strengthed
of
the
godheed
/
and
with
the
greate
fyre
of
charyte
.
¶
The
stones
of
vertues
ben
sette
vpon
the
brydge
by
my
myghte
/
for
there
is
no
vertu
/
but
that
it
is
preued
in
hym
/
&
vertues
haue
lyfe
of
hym
.
¶
Therfore
no
man
maye
haue
suche
vertues
/
the
whiche
sholden
gyue
the
lyfe
of
grace
/
but
they
come
of
hym
(
that
is
to
saye
)
he
muste
receyue
his
doctryne
/
&
folowe
his
steppes
.
¶
For
he
made
vp
the
wall
/
and
parformed
the
vertues
/
and
he
planted
them
as
stones
of
lyfe
/
with
his
holy
blode
/
that
all
faythefull
men
myghten
passe
frely
vpon
that
holy
brydge
/
withouten
drede
of
ony
grete
reyne
/
by
the
ryght
wysenesse
of
the
godheed
/
for
he
is
couered
with
the
large
mercy
/
whiche
came
downe
frome
heuen
/
in
the
incarnacyon
of
my
beloued
sone
/
whiche
heuen
was
made
open
with
the
keye
of
his
blode
.
¶
And
so
ye
sholden
beholde
the
brydge
/
made
and
couered
with
the
grete
mercy
.
¶
On
the
whiche
brydge
/
the
vyrydary
of
my
holy
chyrche
/
stonteth
in
batayle
&
fyghteth
.
¶
Whiche
chyrche
hathe
breed
of
lyfe
/
and
gyueth
the
drynke
that
is
mynystred
(
that
is
the
holy
blode
)
that
by
that
/
my
creatures
whiche
ben
pylgrymes
&
gone
in
the
waye
/
faylen
not
in
the
way
.
¶
And
of
my
charite
/
dayly
I
fedde
you
with
the
precyous
body
and
blode
of
my
very
parfyte
sone
/
whiche
is
bothe
god
&
man
/
by
the
mynystracyon
of
my
ghostly
seruauntes
.
¶
Forthermore
whan
a
man
is
passed
ouer
the
brydge
/
than
cometh
be
to
the
gate
/
whiche
gate
is
that
same
brydge
/
by
the
whiche
gate
/
all
ye
must
entre
.
¶
Therfore
my
sone
sayde
/
I
am
the
waye
of
sothefastnes
and
lyfe
.
¶
Who
that
goeth
by
me
/
goeth
not
in
derkenesse
/
but
by
lyght
.
¶
Also
he
sayde
in
an
other
place
/
there
maye
no
man
come
to
my
fader
/
but
by
mene
/
and
that
is
sothe
.
¶
And
yf
thou
remembre
the
well
/
I
shewed
the
why
he
sayde
thus
(
I
am
the
waye
of
sothefastnesse
/
and
lyfe
)
&
so
he
is
.
¶
And
nowe
I
haue
shewed
the
whiche
is
the
waye
/
in
lykenesse
of
a
brydge
.
¶
He
sayde
also
/
I
am
the
treuthe
/
or
the
sothefastnesse
/
and
that
is
sothe
.
¶
For
he
is
coupled
to
me
/
whiche
am
all
sothefastnesse
/
and
he
that
foldweth
hym
gothe
in
sothefastnesse
.
¶
He
is
also
lyfe
/
&
he
that
foloweth
this
sothefastnesse
/
gothe
in
to
lyfe
/
&
he
maye
not
peresshe
in
derkenesse
that
foloweth
hym
/
for
he
is
the
very
lyghte
of
treuthe
/
and
fer
fro
all
vntreuthe
for
he
dyscryed
with
his
treuthe
/
the
vntreuthe
.
¶
And
the
losynge
of
the
fende
/
whiche
he
affyrmed
with
false
suggestyon
to
Eue
/
the
whiche
losse
brake
the
heuenly
waye
/
and
sothefastnesse
made
it
newe
agayne
with
his
gloryous
blode
.
¶
They
that
folowen
his
waye
/
been
the
chyldren
of
sothefastnesse
/
for
they
done
folowe
sothefastnes
.
¶
And
whan
they
passe
ouer
by
the
gate
of
sothefastnesse
/
than
comen
they
to
me
/
the
whiche
am
the
peaseable
see
/
oned
to
the
foresayde
gate
and
waye
(
that
is
to
saye
)
oned
with
my
dere
beloued
sone
/
the
whiche
is
the
euer
beynge
sothefastnes
.
¶
And
he
the
goeth
out
fro
this
way
holdeth
hym
by
the
brynke
of
this
stode
/
whiche
way
is
not
walled
vp
with
stones
/
but
all
with
water
.
¶
And
for
asmoche
as
water
hathe
no
sustentacyon
/
nor
berynge
vp
/
therfore
by
that
waye
no
man
may
passe
ouer
that
floode
with
lyfe
/
but
nedes
he
must
be
drowned
.
¶
So
by
the
wretchydnesse
and
the
lykekynges
of
the
worlde
/
and
the
states
fulfylled
and
done
/
for
the
desyre
of
them
/
the
stones
of
lyfe
b̄e
not
sette
vp
/
but
rather
whan
theyr
desyre
&
affeccyon
is
set
on
a
mysse
gouerned
loue
(
as
onely
/
or
pryncypally
in
creatures
)
or
in
other
thynges
that
been
bayne
/
and
holden
them
and
louen
them
without
me
/
than
al
those
thynges
ben
lyke
to
the
rennynge
water
for
as
the
water
renneth
/
so
renneth
the
man
that
so
setteth
his
loue
(
all
be
it
throwe
his
blyndenesse
)
suche
thynges
semen
to
hym
good
&
not
bayne
.
¶
He
that
slydeth
forthe
with
a
swyfte
course
of
water
/
agaynste
the
ende
of
his
dethe
/
wolde
holde
a
backe
/
and
kepe
hymselfe
well
(
that
is
to
saye
)
he
wolde
saue
his
lyfe
/
&
all
suche
creatures
/
&
thynges
whiche
he
loueth
/
that
they
sholden
not
passe
awaye
.
¶
But
anone
they
faylen
&
passen
away
/
other
by
dethe
/
or
by
my
ryghtwyse
ordynaunce
/
so
that
all
thynges
ben
taken
away
fro
them
/
before
the
syghte
of
other
creatures
.
¶
And
they
ben
the
men
that
gone
out
of
the
waye
/
&
gone
to
the
waye
of
pardycyon
/
and
they
ben
the
chyldren
of
the
fader
of
losse
(
that
it
to
saye
)
the
chyldren
of
the
fende
.
¶
And
for
asmoche
as
they
gone
by
the
gate
of
pardycyon
/
they
ben
punysshed
with
euer
lastynge
dampnacyon
.
¶
And
now
thou
maye
well
parceyue
/
that
I
haue
shewed
the
bothe
of
the
way
of
sothefastnes
and
the
waye
of
pardycyon
(
that
is
to
say
)
I
haue
shewed
the
my
way
whiche
is
the
hyghe
sothefastnes
/
&
the
waye
of
the
fende
/
whiche
is
the
very
waye
of
pardycyon
/
or
dampnacyon
.
¶
How
men
gone
with
grete
trauayle
these
two
wayes
/
whyder
they
gone
by
the
brydge
/
or
by
the
stode
and
of
the
delyte
that
a
soule
hathe
/
the
whiche
gothe
by
the
brydge
.
O
Hese
ben
the
two
wayes
/
&
whyther
way
a
man
gothe
/
he
passeth
with
grete
dyffyculte
.
¶
Beholde
therfore
and
se
what
ignoraunce
and
blyndenesse
is
in
man
/
that
whan
ther
is
made
to
hym
a
sure
waye
/
and
also
shewed
how
he
sholde
go
that
waye
/
and
yet
he
wyll
holde
hym
by
the
brynke
of
the
water
.
¶
The
waye
the
is
made
and
shewed
/
is
so
delectable
to
them
that
gone
therby
/
that
all
theyr
byrternesse
is
tourned
into
greate
ioye
and
swetenes
/
and
eurry
heuy
bur
then
/
is
made
to
them
full
lyghte
.
¶
And
they
that
been
in
bodyly
derkenesse
/
fynden
here
a
greate
lyghte
.
¶
Also
they
that
lyuen
deedly
in
this
worlde
/
they
shall
fynde
a
lyfe
/
the
whiche
shall
be
styll
in
payne
and
neuer
dye
.
¶
And
all
those
that
sauouren
the
lyfe
of
the
holy
faythe
(
by
the
desyre
of
loue
)
I
fynde
here
the
sothefastnes
euer
beynge
.
¶
Whiche
sothefastnesse
/
promyseth
hym
that
trauayleth
for
me
/
conforte
and
refresshynge
of
me
/
whiche
am
lyberal
and
knowynge
who
dothe
for
me
.
¶
And
also
I
am
ryghtful
/
yeldynge
to
euery
man
after
his
werkes
ryghtfully
.
¶
Wherfore
it
is
sayde
/
there
is
no
euyll
vnpunysshed
/
&
no
good
dede
vnrewarded
.
¶
Thy
tongue
suffyseth
not
to
tell
the
myrthe
and
gladnesse
that
he
hathe
whiche
gothe
by
this
waye
/
nor
it
maye
not
be
herde
nor
sene
.
¶
For
in
this
lyfe
partely
he
tasteth
/
and
as
he
hathe
parte
of
the
taste
/
so
he
sauoureth
partely
that
same
gladnesse
/
whiche
is
ordeyned
and
made
redy
to
hymselfe
/
in
the
lyfe
that
lasteth
euer
.
¶
Than
he
maye
well
be
called
a
foole
/
that
voydeth
suche
a
goodnesse
/
and
taketh
hym
rather
in
his
lyfe
to
taste
the
bytternes
of
hel
/
goynge
by
a
lower
waye
with
infynyte
labour
/
and
without
ony
comforte
or
refresshynge
.
¶
For
by
theyr
owne
defautes
/
they
been
vtterly
pryued
of
me
/
whiche
am
the
hyghest
and
euer
beynge
goodnesse
¶
Therfore
I
wyll
that
thou
/
and
my
other
seruauntes
/
abyde
in
contynuall
bytternesse
and
sorowe
/
for
wronges
done
to
me
.
¶
Also
that
ye
haue
compassyon
of
the
harme
and
ygnoraunce
/
with
the
whiche
ygnorance
/
they
offenden
me
greuoufly
.
¶
And
now
thou
maye
comprehende
in
the
/
how
it
is
of
this
brydge
/
that
it
maye
be
opened
in
the
/
after
thy
desyres
/
and
bytter
wepynges
/
as
I
haue
sayde
to
the
before
.
¶
The
thyrde
chapitre
sheweth
how
oure
lorde
whan
he
ascended
vp
to
heuen
/
he
departed
hym
not
fro
the
erthe
¶
Also
hold
this
soule
as
she
wondered
on
the
mercy
of
god
/
she
besyed
her
to
thynke
on
the
multytude
of
his
gyftes
and
graces
/
whiche
came
of
that
mercy
.
Ca.
iii.
AFter
that
my
sone
came
agayne
to
me
/
the
fourty
day
after
his
resurreccyon
/
than
was
this
brydge
lyfted
fro
the
erthe
(
that
is
to
saye
)
fro
the
conuersacyon
of
deedly
men
/
and
by
my
dyuyne
nature
/
he
ascended
in
to
heuen
/
syttynge
on
the
ryghte
syde
of
me
/
that
am
his
fader
/
as
the
angell
sayde
to
his
dyseyples
/
in
the
daye
of
his
ascencyon
/
whan
they
stoden
as
deed
men
and
amased
/
by
cause
theyr
hertes
weren
rauysshed
vp
in
to
heuen
.
¶
At
the
wordes
of
this
angell
/
whan
he
sayde
/
throwe
the
wysdome
of
my
sone
/
he
wylleth
not
to
abyde
here
longer
/
for
he
sytteth
on
the
ryght
hande
of
his
fader
.
¶
And
whan
he
was
reysed
vp
on
heyghte
/
and
came
agayne
to
me
that
am
his
fader
/
than
I
sende
a
mayster
(
that
is
to
saye
)
the
holy
ghost
/
whiche
came
with
my
myght
/
and
with
the
wysedome
of
my
sone
/
and
with
the
mercy
of
that
same
holy
ghoste
/
for
he
is
one
with
me
that
am
the
fader
and
with
my
sone
.
¶
Therfore
that
holy
ghost
hathe
strenghed
the
waye
of
doctryne
/
whiche
my
sothefastnesse
lefte
in
the
worlde
.
¶
Wherfore
all
be
it
the
doctryne
wente
away
(
that
is
to
saye
)
his
presence
went
awaye
.
¶
Neuerthelesse
that
doctryne
whiche
is
the
waye
of
parfeccyon
/
wente
not
fro
you
/
the
whiche
way
this
gloryous
and
amyable
brydge
made
to
you
.
¶
For
fyrste
he
made
and
wroughte
the
waye
with
his
vertuous
werkes
/
she
wynge
to
you
doctryne
more
by
ensample
than
by
worde
.
¶
For
fyrst
he
began
rather
to
do
/
than
to
teche
.
¶
The
mercy
of
the
holy
gost
certyfyed
and
made
sure
this
true
doctryne
/
&
strengthed
the
hertes
and
the
soules
of
his
dyscyples
/
to
trust
on
this
sothefastnes
and
to
shewe
this
waye
.
¶
That
is
to
saye
/
the
doctryne
of
cryst
my
sone
crucyfyed
/
repreuynge
the
worlde
of
vnryghtwysenesse
/
and
of
false
iudgementes
.
¶
Of
the
whiche
vnryghtwysenesse
and
false
iudgementes
/
I
shall
tell
the
afterwarde
more
dyffusely
.
¶
This
haue
I
sayde
to
the
/
that
ther
sholde
be
no
derkenes
in
theyr
soules
that
heren
this
/
as
thus
.
¶
Yf
there
be
ony
that
wolde
saye
/
we
se
wel
that
there
is
made
a
brydge
/
of
this
body
of
cryst
/
for
the
the
oneheed
of
byuyne
nature
/
with
oure
nature
of
manheed
.
¶
This
we
se
well
is
true
/
but
this
brydge
whan
he
ascended
in
to
heuen
/
he
went
fro
oure
presence
.
¶
He
was
to
vs
the
waye
of
sothefastnesse
/
and
taught
vs
with
his
vertuous
werkes
and
examples
.
¶
What
is
lefte
to
vs
nowe
/
and
were
shall
we
fynde
the
way
?
I
speke
now
to
the
/
as
thoughe
I
spake
to
them
/
whiche
ben
thus
blynded
.
¶
Ye
haue
the
way
of
this
parfyte
doctryne
confyrmed
of
the
apostles
/
and
declared
in
the
blode
of
matyrees
/
lyghtned
with
the
clere
lyght
of
doctours
/
and
knowleged
of
the
confessours
.
¶
And
of
that
waye
weren
made
open
instrumentes
/
by
the
holy
euangelystes
/
the
whiche
abyden
as
wytenessers
/
to
make
a
sothefastnesse
in
the
ghostly
body
of
holy
chyrche
/
they
ben
as
a
lanterne
brennynge
/
and
set
vpon
a
candlestycke
/
that
they
sholden
deme
the
waye
of
sothefastnesse
/
whiche
ledeth
to
the
waye
of
lyfe
/
by
the
parfyte
lyghte
of
clerenes
.
¶
Also
these
wytnessers
hadden
knowynge
by
experyence
/
for
they
hadden
assayed
that
waye
theyrselfe
.
¶
Also
eche
resonable
creature
is
lyghtned
by
knowynge
of
a
sothefastnesse
/
yf
he
wyll
hymselfe
(
that
is
to
saye
)
that
no
man
be
not
in
wyl
to
lose
the
lyght
of
reason
/
for
his
owne
loue
and
profyte
.
¶
Ther fore
it
is
truely
sayde
/
my
sones
doctryne
is
treue
/
whiche
abode
as
a
boot
/
to
draweout
soules
of
the
tempest
of
the
grete
see
/
&
to
lede
them
to
the
hauen
of
helthe
.
¶
And
thus
I
sayd
/
I
haue
made
an
actual
brydge
of
my
sone
/
with
his
conuersaunt
beynge
fyrste
with
men
.
¶
But
whan
the
actual
brydge
of
the
parfyte
doctryne
was
taken
fro
you
/
than
abode
the
brydge
/
and
my
doctryne
with
my
myght
/
that
am
the
fader
/
and
the
same
doctryne
ioyned
and
knytte
with
the
wysoome
of
my
sone
/
and
with
the
mercy
&
pyte
of
the
holy
ghost
/
this
myght
gyueth
strengthe
to
them
that
done
folowe
this
waye
/
the
wysdome
of
my
sone
gyueth
to
man
lyght
that
he
maye
knowe
that
sothefastnes
in
the
waye
/
the
holy
ghost
gyueth
to
hym
loue
/
whiche
loue
putteth
awaye
/
and
dystroyeth
the
venym
of
his
propre
wyll
/
and
maketh
the
loue
of
vertus
onely
to
abyde
.
¶
Also
he
is
the
waye
of
sothefastnesse
and
lyfe
actually
or
by
doctryne
/
the
whiche
waye
is
the
brydge
/
ledynge
&
bryngynge
you
to
the
heyght
of
heuen
.
¶
Therfore
it
was
sothely
sayde
/
whan
my
sone
sayd
/
I
came
downe
fro
my
fader
/
and
came
downe
in
to
the
worlde
/
I
leue
that
worlde
agayne
and
I
go
to
my
fader
(
that
is
to
saye
)
my
fader
sende
me
to
you
/
&
ordeyned
and
made
me
youre
brydge
/
that
ye
myght
ascape
ouer
the
floode
/
&
come
to
the
lyfe
that
is
euer
durable
¶
He
sayde
also
/
and
I
shall
come
a
gayne
to
you
/
I
shall
not
leue
you
faderlesse
chyldren
/
but
I
shall
sende
you
comforte
(
that
is
to
say
)
the
holy
ghost
/
as
thoughe
my
sothefaste
sone
incarnate
had
sayne
thus
.
¶
I
shall
go
to
my
fader
/
&
shortly
after
come
agayne
to
you
/
whan
the
holy
ghost
cometh
/
whiche
is
the
spyryte
of
comforte
.
¶
Whiche
spyryte
of
conforte
shall
shewe
you
more
clerely
all
thynge
/
&
confyrme
the
way
of
sothefastnesse
/
that
is
the
most
parfyte
doceryne
that
I
haue
gyuen
you
.
¶
He
sayde
also
/
I
shall
come
agayne
to
you
/
and
so
he
dyd
.
¶
For
the
holy
ghoste
cometh
not
alone
/
for
he
cometh
with
the
myghte
of
the
fader
/
with
the
wysedome
of
the
sone
/
and
and
with
that
mercy
of
the
holy
ghost
.
¶
Therfore
thou
may
se
that
he
came
agayne
not
actually
/
but
in
vertu
strengthynge
the
waye
of
doctryne
whiche
way
maye
neuer
fayle
/
nor
be
taken
fro
them
/
that
ben
in
wyll
to
folowe
that
doctryne
.
¶
For
it
is
stronge
&
stable
/
for
asmoche
as
it
came
fro
me
/
the
whiche
am
not
chaungeable
.
¶
Therfore
ye
sholden
myghtly
folowe
that
waye
of
doctryne
/
withoute
ony
cloude
/
with
the
lyghte
of
very
faythe
/
whiche
is
gyuen
to
you
for
a
pryncypall
vesture
/
in
the
sacrament
of
holy
baptym
.
¶
Now
doughter
I
haue
declared
&
shewed
to
that
pleynly
the
actuall
brydge
and
his
doctryne
/
whiche
is
all
one
/
&
the
same
with
the
brydge
.
¶
I
haue
sayde
also
that
there
were
apostles
/
euangelystes
/
martyrs
/
confessours
/
&
holy
doctours
/
ordeyned
&
set
/
as
lanterns
in
holy
chyrche
.
¶
I
haue
shewed
that
also
how
my
sone
/
after
tyme
the
he
came
to
me
/
that
he
came
agayne
to
you
/
not
by
his
bodyly
presence
/
but
in
vertu
(
that
is
to
saye
)
whan
that
the
holy
ghoste
came
vpon
the
apostles
.
¶
For
in
that
bodyly
presence
he
shal
not
come
to
you
agayne
/
but
in
that
laste
daye
of
Iudgement
/
whan
he
shall
come
with
my
ma●●ste
/
and
with
my
dyuyne
myght
/
to
Iudge
the
quycke
and
the
deed
/
and
to
yelde
rewardes
to
the
good
/
&
to
rewarde
them
with
greate
gyftesin
soule
&
body
for
theyr
labours
/
&
he
shall
yeldefull
bytter
penes
/
to
all
theym
that
wyckedly
haue
ledde
theyr
lyfe
here
in
this
worlde
.
¶
Now
doughter
forthermore
I
wyll
say
to
that
/
the
I
sothefastnesse
made
promyse
to
she
we
all
to
the
/
that
is
to
shewe
the
then
that
gone
in
that
waye
vnparfytely
/
and
them
also
that
gone
parfytely
/
and
them
the
gone
in
the
most
parfyte
waye
and
how
they
go
.
¶
I
haue
shewed
the
also
the
wycked
men
/
whiche
with
theyr
wyckednesse
drownen
themselfe
in
the
floode
/
and
gone
to
euer
lastynge
derkenesse
.
¶
And
now
I
speke
to
you
that
ben
my
dere
chyldren
/
that
ye
go
by
the
brydge
besely
and
not
vnder
the
brydge
/
for
that
is
not
the
waye
of
ryghtwysenesse
/
but
rather
it
is
the
waye
of
pardycy
on
and
vntruthe
/
and
by
that
waye
wycked
men
go
/
of
the
whiche
men
I
shal
speke
here
after
.
¶
Those
been
synners
/
of
the
whiche
/
I
praye
you
that
ye
praye
to
me
besyly
/
and
for
the
halthe
and
the
saluacyon
of
them
.
¶
I
aske
of
you
teeres
and
labours
/
that
they
may
haue
of
me
my
grete
mercy
.
¶
Than
this
soule
was
so
fulfyl
sed
with
all
ghestly
swetenesse
/
that
she
myght
not
refreyne
herselfe
/
but
as
she
slode
in
oure
lordes
prefence
/
she
beganne
to
speke
/
&
sayde
.
¶
How
this
soule
as
she
wondered
on
the
greate
mercy
of
oure
lorde
/
she
remembred
her
on
the
multytude
of
his
grete
benefytes
.
O
Mercy
without
ende
/
and
euer
beynge
goodnesse
/
the
whiche
dydhyde
the
greate
wyckednes
of
thy
creatures
.
¶
Dere
lorde
I
wolde
not
wondre
(
yf
thou
dyd
saye
)
I
shall
not
remember
me
of
theyr
wyckednes
/
whiche
cometh
oute
of
deedly
synnes
/
and
at
the
laste
tournen
to
the
agayne
.
¶
O
thou
inestymable
mercy
/
I
wyll
neuer
wonder
/
yf
thou
saye
the
worde
to
them
that
comen
out
of
synne
/
sythen
thou
dyd
saye
to
vs
/
I
wyll
the
ye
praye
to
me
for
them
/
that
dysplesen
me
with
theyr
syntul
lyuynge
/
that
I
maye
gyue
to
theym
mercy
.
¶
O
most
plentuous
mercy
/
whiche
cometh
of
eteruyte
euer
beynge
of
the
almyghty
fader
/
whiche
gouerneth
the
worlde
with
his
euerlastynge
myghte
.
¶
Also
we
weren
made
&
formed
in
thy
mercy
/
and
we
ben
reformed
by
thy
mercy
/
in
the
blode
of
thy
sone
/
for
thy
amyable
mercy
kepeth
vs
.
¶
Lorde
thy
mercy
made
thy
sone
to
sprede
his
armes
on
the
cros
/
ther
played
dethe
with
lyfe
/
&
lyfe
with
dethe
.
¶
Than
he
sende
vtterly
the
lyfe
/
whiche
was
the
dethe
of
oure
synnes
/
&
that
dethe
of
oure
synne
/
toke
awaye
the
bodely
lyfe
/
fro
the
meke
lambe
/
that
is
thy
dere
sone
.
¶
O
lorde
who
was
ouercomen
?
Lorde
dethe
was
ouercomen
.
Lorde
who
was
the
cause
?
Thy
grete
mercy
was
the
cause
.
¶
Thy
mercy
gaue
lyfe
/
thy
mercy
gaue
lyght
/
by
whiche
mercy
/
thy
goodnes
is
knowen
in
euery
creature
/
in
synfull
men
&
in
vnryghtful
men
.
¶
Thy
mercy
shyned
in
the
hyghnes
of
heuen
(
as
in
thy
seyntes
)
yf
I
speke
of
thy
erthe
/
thy
mercy
is
ther
al
plentuous
.
¶
That
mercy
shyneth
in
the
derkenesse
of
hell
/
not
yeldynge
somoche
peyne
to
them
the
ben
dampned
/
as
they
been
worthy
/
with
thy
mercy
thou
dyd
swage
/
&
refresshe
thy
ryghtwysenes
.
¶
Of
thy
mercy
thou
hase
wasshed
vs
in
thy
blode
/
&
of
the
same
mercy
thou
was
conuersaunt
with
men
¶
O
lorde
how
greate
mercy
it
is
of
somoche
loue
.
¶
O
lorde
was
it
not
suffycyent
to
the
to
be
incarnate
/
but
yet
moreouer
thou
wolde
suffre
the
dethe
.
¶
Whether
than
that
dethe
was
not
suffycyent
bycause
thou
went
downe
in
to
hell
/
takynge
fro
thens
holy
faders
/
that
thy
mercy
&
sothefastnesse
sholde
be
shewed
in
them
/
but
moreouer
thy
sothsastnes
dothe
gyue
to
them
/
that
seruen
the
in
truthe
goodes
that
maye
not
be
spoken
.
¶
Thou
dyscended
to
hell
/
bycause
thou
wolde
delyuer
them
fro
peyne
and
mysery
(
the
whiche
hadden
serned
the
)
thou
yelded
to
them
the
fruyte
of
theyr
labours
.
¶
Yet
gracyous
lorde
(
as
me
semeth
)
thy
mercy
constreyned
the
to
gyue
to
man
moore
larger
gystes
(
that
is
to
saye
)
gyuynge
the
to
man
in
to
meet
/
the
we
feble
wretches
sholden
receyue
comforte
and
solace
/
that
vncunnynge
men
sholden
not
forgo
the
memory
of
thy
benefytes
.
¶
Therfore
whan
thou
gyues
euery
daye
that
sacrament
to
men
/
thou
shewed
the
as
cryst
in
thy
holy
sacrament
of
the
auter
/
in
the
ghostly
body
of
the
holy
chyrche
.
¶
Lorde
who
wroughte
all
this
?
Thy
mercy
lorde
wrought
it
.
¶
O
greate
mercy
/
my
herte
is
full
replete
/
thynkynge
on
the.
¶
For
in
what
party
I
tourne
me
/
&
thynke
on
the
/
I
fynde
no
other
thynge
/
than
the
brode
see
of
thy
greate
mercy
.
¶
O
holy
fader
/
haue
pyte
&
spare
my
ygnoraunce
/
bycause
I
presume
to
speke
thus
before
thy
ymage
/
neuertheles
the
loue
of
thy
mercy
hath●
me
a
wretche
excused
/
before
thy
be
nygnyte
.
¶
Whan
this
soule
had
opened
her
herte
by
spekynge
to
the
mercy
of
god
/
than
she
asked
mekely
the
she
myght
haue
knowlege
of
the
that
our
lorde
promysed
her
before
.
¶
Than
oure
lorde
beganne
to
speke
agayne
and
sayde
.
¶
Dere
doughter
thou
hase
shewed
/
and
tolde
to
me
of
my
greate
mercy
/
for
I
sayde
to
the
that
the
sholde
se
that
mercy
/
&
thou
shall
haue
taste
in
the
wordes
the
weren
sayde
before
to
the
(
that
is
to
saye
)
I
sayd
I
wolde
shewe
the
whiche
they
been
/
for
whom
I
praye
you
/
to
praye
to
me
.
¶
Neuerthelesse
doughter
knowe
it
for
certayne
/
the
my
mercy
is
to
you
moche
more
plentuous
/
than
thou
sees
it
.
¶
For
thy
syghte
is
fynyts
/
&
vnpar
fyte
.
¶
Also
comparyson
maye
not
be
made
/
bytwyxe
thy
seynge
&
my
and
merci
/
but
as
it
were
bitwyxe
a
dede
fynyte
/
&
a
dede
ifynyte
.
¶
I
wolde
that
thou
sholde
taste
this
greate
mercy
/
and
also
moreouer
that
thou
tast
or
knowe
the
dygnyte
of
man
/
that
thou
maye
knowe
more
openly
the
cruelte
and
vntruthe
of
wycked
men
the
whiche
gone
by
the
waye
of
derkenesse
.
¶
Open
the
eyes
of
thy
intelleccyon
/
and
beholde
them
that
wylfully
drownen
themselfe
/
not
goynge
by
the
very
sure
pathe
waye
of
the
brydge
.
¶
And
se
into
how
moche
vnworthynesse
they
ben
fallen
/
by
theyr
owne
synnes
and
defautes
.
¶
The
syrste
cause
of
theyr
vnworthynesse
is
/
that
they
become
seke
/
&
the
is
whan
they
haue
synned
deedly
in
theyr
hertes
and
wylles
/
and
than
after
that
/
they
parformē
it
in
dede
/
and
losen
the
lyfe
of
grace
.
¶
As
a
deed
man
whiche
hathe
no
wytte
/
nor
maye
not
moue
hymselfe
/
but
he
be
moued
of
another
.
¶
In
the
same
maner
/
they
that
ben
sleen
in
the
wycked
stood
/
of
the
worldely
mys
gouerned
loue
/
ben
deed
as
to
grace
¶
And
bycause
they
been
deed
/
theyr
myndes
haue
forgoten
the
grete
benefyte
of
my
large
mercy
.
¶
Also
theyr
eyes
of
intelleccyon
seen
not
/
nor
knowen
not
my
sothefastnesse
/
for
his
wytte
and
felynge
is
deed
/
&
for
his
intelleccyon
putteth
nothynge
before
hymselte
/
but
his
owne
wyll
with
the
loue
of
his
owne
propre
sensualyte
/
therfore
his
wyll
is
deed
/
as
fro
my
reasonable
wyll
/
for
his
wyll
loueth
not
/
but
thynges
that
ben
deed
.
¶
And
throwe
these
thre
dyuers
myghtes
of
the
soule
/
al
his
werkes
actuall
and
mentall
/
ben
vtterly
departed
and
dyuyded
as
froony
grace
/
and
as
by
hymselfe
/
he
maye
not
be
defended
fro
his
enemyes
/
but
he
be
holpen
throwe
my
goodnesse
.
¶
But
forthermore
sothe
it
is
as
ofte
as
he
hathe
ryghte
frechoys
whyle
he
is
in
deedly
body
asketh
my
helpe
/
heshall
haue
it
/
but
by
hymselfe
he
maye
neuer
haue
it
.
¶
For
to
hymselfe
is
made
vnportable
/
&
there
he
coueteth
to
be
made
lorde
ouer
all
thynge
.
¶
Therfore
that
that
is
noughte
/
hathe
the
maystre
and
lordeshyp
ouer
hym
/
and
that
is
synne
.
¶
Synne
is
nought
of
hymselve
/
&
all
suche
as
ben
nought
/
ben
the
seruauntes
of
synne
.
¶
I
made
theym
fayre
trees
of
loue
/
with
the
lyfe
of
spercyall
grace
/
the
whiche
grace
they
dyden
receyue
in
the
holy
baptym
.
¶
But
nowe
they
waxen
roten
trees
/
for
they
ben
deed
as
I
haue
sayde
before
.
¶
And
this
deed
tree
fastneth
his
rootes
/
in
the
hyghnesse
of
pryde
/
the
whiche
pryde
nourysheth
venym
/
of
the
loue
of
his
propre
sensualyte
.
¶
And
the
bytternesse
within
/
is
impasyence
/
and
all
these
comen
of
indyscrecyon
/
or
lacke
of
wytte
.
¶
These
foure
pryncypall
vyces
done
slee
vtterly
the
soules
of
them
(
of
the
whiche
I
haue
tolde
the
before
)
how
they
been
the
trees
of
dethe
for
they
haue
no
lyfe
of
grace
.
¶
Also
within
that
tree
the
worme
of
conscyence
is
nourysshed
/
whiche
worme
as
longe
as
a
man
lyueth
in
deedly
synne
/
that
man
is
made
blynde
throwe
his
owne
propre
loue
/
therfore
he
feleth
but
lytle
of
the
fretynge
/
or
bytynge
of
he
worme
.
¶
Also
the
fruytes
of
this
wycked
tree
been
deedly
fruytes
/
for
of
the
roote
of
pryde
/
they
drawe
oute
the
moysture
of
the
tree
.
¶
And
the
wretched
soule
is
al
clothed
/
and
couered
with
greate
vnkyndenesse
/
of
the
whiche
vnkyndenesse
/
there
romen
all
other
euylles
&
wyckedues
.
¶
Yf
she
wolde
gladly
with
thankynges
receyue
the
benefyres
the
whiche
ben
gyuen
her
/
than
sholde
she
knowe
me
/
and
whan
that
she
knewe
me
verely
/
than
she
sholde
knowe
herselfe
ryght
parfytely
/
and
so
she
sholde
styll
abyde
and
dwell
in
my
loue
.
But
as
a
blynded
wretche
/
she
putteth
herselfe
to
the
greate
floode
/
no
regarde
takynge
/
nor
hede
/
how
slyper
&
how
swyfte
the
water
is
/
and
how
it
abydeth
no
creature
.
¶
The
.iiii.
chapytre
is
how
the
fruyte
of
this
tree
is
asmoche
dyuers
/
as
is
the
dyuersyte
of
synnes
¶
And
here
he
sheweth
fyrste
of
the
fiesshly
synne
/
and
the
fruyte
of
some
trees
is
auaryce
.
¶
And
of
some
comen
vnryghtwysenesse
/
and
specyally
of
suche
men
that
haue
the
state
of
domynacyon
/
and
so
forthe
of
other
synnes
/
as
is
made
mencyon
before
to
you
in
the
kalendre
.
Ca.
iiii
.
OVre
lorde
here
speketh
to
this
mayde
/
and
saythe
thus
.
¶
Without
doubte
there
ben
as
dyuers
euyl
fruytes
of
this
tree
/
whiche
bryngen
dethe
/
as
be
dyuers
kyndes
of
synnes
.
¶
Thou
may
se
some
kynde
of
vnreasenable
beestes
/
and
those
ben
lykened
to
suche
men
that
lyuen
vnclenly
/
whiche
done
with
theyr
body
and
soule
/
as
a
sowe
that
waloweth
in
a
stynkynge
myre
/
and
that
is
whan
suche
wretches
defoulen
them selfe
/
in
the
fylthe
of
flesshly
synne
.
¶
O
wretched
/
foule
/
and
full
of
synnes
/
where
hase
thou
lefte
thy
dygnyte
thou
became
a
dere
beloued
syster
of
angels
/
&
thou
arte
made
as
an
vnreasonable
beest
/
in
somoche
&
in
so
many
myseres
(
that
not
onely
)
thou
shall
not
be
suffred
of
me
in
that
fylthe
/
the
whiche
am
al
pure
&
clene
.
¶
But
also
those
fendes
/
to
whome
thou
arte
become
as
a
frende
/
&
bounde
/
maye
not
se
nor
suffre
somoche
vnclenesse
be
done
in
theyr
syght
.
¶
Ther
is
no
synne
so
abhomynable
/
nor
no
syune
that
someche
taketh
fro
the
soule
the
lyght
of
intelleccyon
/
or
of
ghostly
vnderstondynge
/
as
this
wretched
synne
of
flesshly
lust
.
¶
Phuosophers
hadden
knowlege
of
this
/
but
not
throwe
the
lyght
of
grace
/
for
they
hadden
not
the
grace
/
but
onely
nature
gaue
them
that
lyght
/
the
suche
synne
blynded
and
stopped
theyr
eyen
of
intelleccyon
.
¶
And
therfore
to
the
entent
/
that
they
myghten
the
more
lyghtly
gyue
them
to
theyr
study
/
many
of
them
were
nyght
wel
content
/
and
dyden
abstayne
them
fro
that
synne
.
¶
They
toke
on
them
abstynence
/
and
they
vyden
dyspyse
ryches
/
that
the
besynesse
aboute
ryches
sholde
not
let
them
fro
theyr
study
.
¶
Thus
done
not
the
wycked
crysten
men
/
nor
he
that
loseth
grace
throwe
his
synnes
.
¶
How
the
fruyte
of
some
trees
is
auaryce
/
&
of
the
euyll
that
cometh
of
that
synne
.
THe
fruyte
of
some
other
men
/
ben
erthely
f●uytes
/
and
those
ben
couetous
men
/
&
mysse
kepers
of
theyr
good
/
whiche
done
as
a
molle
/
whiche
is
alwaye
nourysshed
in
the
erthe
tyl
she
dye
.
¶
And
whan
the
cruell
dethe
cometh
/
than
is
ther
no
remedy
.
¶
They
with
theyr
greate
desyre
of
erthely
goodes
/
dythysen
my
goodnes
/
&
sellen
them
to
the
worlde
.
¶
They
been
vsurers
to
theyr
neyghbours
/
for
they
haue
suche
mynde
on
theyr
goodes
/
y
they
forgoten
me
&
theyr
neyghbours
.
¶
For
&
they
dyden
loue
me
/
they
sholden
not
be
so
cruell
to
themselfe
.
¶
But
they
sholden
haue
pyte
&
mercy
/
and
worke
vertuously
to
themselve
/
and
serue
theyr
neyghbour
charytably
.
¶
O
what
wyckednesse
and
euyll
cometh
oute
of
this
wycked
synne
/
how
many
man
slaughters
/
theues
/
rauyners
/
with
many
vnlawfull
lucres
and
crueltes
of
dethe
/
that
comen
out
of
this
synne
.
¶
Also
the
vnryghtwysenes
of
them
sleeth
the
soule
of
theyr
neyghbour
/
and
maken
the
soule
not
lady
/
but
seruaunte
of
rychesse
(
that
is
to
saye
)
she
putteth
behynde
/
the
kepynge
of
my
preceptes
.
¶
Suche
a
soule
loueth
not
other
thynges
/
but
onely
his
propre
profyte
/
&
that
vyce
cometh
of
pryde
/
and
that
vyce
noryssheth
pryde
/
that
one
cometh
of
the
other
/
for
this
vyce
bereth
euermore
with
hym
/
a
mannes
extollynge
/
&
his
owne
reputacyon
/
and
anone
it
falleth
in
to
an
other
vyce
/
and
so
he
falleth
fro
euyll
in
to
more
euyll
/
by
that
wretched
pryde
/
whiche
is
full
of
euyll
wyll
/
and
it
is
a
greate
fyre
/
smytynge
out
a
smoke
of
vayne
glory
/
and
vahyte
of
the
herte
/
and
reioyseth
hym
of
good
that
is
not
his
.
¶
It
is
also
a
rote
that
hathe
many
braunches
/
of
the
whiche
a
mannes
owne
excellence
/
is
the
pryncypall
braunche
.
¶
And
that
is
whan
a
man
holdeth
hymselfe
more
worthy
/
&
more
cunnynge
than
he
is
.
¶
Of
suche
reputacyon
/
cometh
vnordynate
desyre
(
that
is
to
saye
)
desyre
to
be
more
worthy
and
at
more
reputacyon
than
his
neyghbour
/
shewynge
forthe
an
her●e
fened
/
not
trewe
nor
fre
/
but
double
.
¶
For
he
feneth
the
one
in
the
monye
/
and
hathe
an
other
in
the
herte
/
&
hydeth
the
trewethe
&
maketh
lyes
/
for
his
owne
profyte
.
¶
Also
of
this
rote
of
pryde
/
cometh
a
wycked
braunche
of
enuy
/
and
the
is
a
worme
/
whiche
is
alwaye
fyghtynge
and
fretynge
/
&
suffreth
them
neuer
to
holde
them
plesed
/
nor
to
be
gladde
for
theyr
owne
profyte
/
nor
for
the
profyte
of
theyr
neyghbours
.
¶
How
shall
this
wycked
kynde
of
suche
synners
/
the
ben
set
in
so
greate
mysery
/
do
ony
sacryfyce
to
poore
men
/
with
the
substaunce
of
theyr
good
whan
they
taken
awaye
other
mennes
goodes
.
¶
Howe
shall
a
man
brynge
forthe
a
clene
soule
fro
ynclennesse
/
whan
they
putten
the
soule
in
vnclennesse
/
for
sometyme
they
ben
become
so
beestly
/
that
they
dreden
not
to
take
theyr
owne
doughters
/
or
other
of
theyr
kynne
/
but
with
than
they
fallen
in
to
moche
wretchednesse
and
fylthe
/
&
neuerthelesse
my
mercy
abydeth
and
supporteth
theym
.
¶
And
I
bydde
not
that
the
erthe
sholde
swalowe
them
/
but
I
abyde
and
suffre
them
to
amende
theyr
lyues
.
¶
How
shall
they
be
able
than
to
put
theyr
lyues
for
helthe
of
soules
/
whan
they
done
not
the
substaunce
of
theyr
owne
helthe
.
¶
O
wycked
vyces
full
of
mysery
/
whiche
draweth
downe
the
heuen
of
the
soule
.
¶
I
call
the
soule
heuen
/
for
I
made
the
soule
an
heuen
/
in
the
whiche
I
ordeyned
me
to
abyde
by
grace
/
&
reue
rende
me
in
her
.
¶
And
for
loue
I
made
me
a
bydynge
place
in
her
/
&
nowe
she
is
gone
fro
me
/
as
a
voutrer
louynge
herselfe
/
and
other
creatures
more
than
me
(
and
not
onely
that
)
but
more
ouer
she
maketh
a
god
of
herselfe
/
and
parsueth
me
with
dyuers
synnes
.
¶
And
all
this
she
dothe
/
for
she
bethynketh
her
not
/
of
that
greate
benefyte
that
I
dyd
for
her
/
whan
I
shedde
my
bloode
for
mankynde
/
by
my
endeles
charyte
.
¶
How
vnryghtfulnes
is
the
fruyte
of
some
mennes
teeres
/
the
whiche
stonden
in
the
state
of
dampnacyon
.
OTher
there
ben
whiche
beren
themselve
full
hyghe
by
theyr
lordeshyp
/
in
the
whiche
hyghenesse
/
they
vsen
moche
vnryghtwysenesse
agaynste
me
/
agaynst
theyr
neyghbour
/
and
agaynste
themselfe
.
¶
Agaynst
themselve
/
for
they
lyuen
not
vertuously
.
¶
Also
vnryghtwysely
they
bere
them
agaynst
me
/
for
they
yelden
not
worshyp
to
my
name
/
nor
they
gyuen
no
thankynges
nor
presynges
to
me
as
they
ben
bounde
/
but
as
theues
they
taken
awaye
fro
me
that
is
myne
gyuynge
it
to
theyr
owne
propre
sensualyte
.
¶
Also
they
done
vnryghtwysenesse
to
me
/
&
agaynst
themselve
/
as
blynde
men
and
vncunnynge
/
not
knowynge
me
in
them
.
¶
And
all
this
cometh
by
theyr
owne
loue
/
whiche
desyre
may
not
be
fulfylled
/
nor
they
ben
neuer
contented
/
as
the
Iewes
and
the
mynysters
of
the
lawe
dyden
to
my
sone
.
¶
For
they
maden
them selfe
blynde
/
throwe
enuy
/
&
throwe
theyr
owne
propre
loue
.
¶
Therfore
they
knewe
not
the
sothefastnesse
of
my
sone
.
¶
And
whan
they
knewe
not
the
cuerlastynge
lyfe
/
whiche
was
withi
them
/
they
dyden
not
theyr
dewte
/
and
that
very●yed
my
sothefastnesse
/
and
that
is
my
sone
/
whan
he
sayde
thus
/
the
kyngedome
of
god
is
within
you
/
but
that
knewe
they
not
.
¶
And
the
cause
was
/
for
they
hadden
lost
the
lyght
of
reason
/
and
in
this
maner
they
lef●ē
theyr
dewre
vndone
/
whiche
dewre
sholde
haue
be
to
gyue
thankynge
and
worshyp
to
me
and
to
my
sone
/
whiche
is
all
one
with
me
.
¶
And
therfore
as
blynde
men
they
dyden
suche
vnryghtwysenesse
to
me
/
parsuynge
my
sone
/
to
the
dyspytefull
dethe
of
the
crosse
/
with
repreues
and
wronges
wouten
ende
.
¶
So
they
that
ben
lyke
to
them
/
done
vnworthynesse
to
me
/
&
to
themselve
/
and
to
theyr
neyghbour
/
sellȳnge
vnryghtfully
theyr
owne
flesshe
/
and
of
theyr
sogetes
/
&
of
other
.
¶
Of
the
vnworthynesse
in
to
whiche
a
man
falleth
throwe
these
defautes
.
Also
it
speketh
of
these
wordes
.
Paraclitus
autem
quem
mittet
pater
.
&c.
ALso
throwe
this
synne
and
for
other
defautes
/
they
fallen
somtyme
in
a
false
Iudgement
/
as
I
shall
shewethe
after
.
¶
They
ben
euer
sclan̄dred
in
my
werkes
/
the
whiche
ben
all
ryghtfull
/
and
all
been
ordeyned
in
sothefastnesse
/
throwe
mercy
&
loue
.
¶
With
this
wicked
&
fals
Iudgement
/
the
Iewes
dyden
repreue
wyckrdly
the
ryghtfull
werkes
of
my
sone
/
throwe
wycked
ve
/
nym
of
enuy
/
and
pryde
/
demynge
them
with
theyr
falsenes
and
theyr
lesynges
(
and
sayde
)
this
is
he
that
casteth
oute
in
the
vertu
of
Bellabub
.
¶
So
the
wycked
Iewes
weren
so
fulfylled
with
theyr
owne
propre
loue
/
and
grounded
so
in
vnclennesse
/
as
in
pryde
/
auaryce
/
&
lose
of
dyscrecy
on
/
with
impasence
/
&
many
other
defautes
that
ben
vsed
/
that
alway
they
ben
sclaundred
in
me
/
and
in
my
seruauntes
/
demynge
falsly
/
those
vertues
ben
fened
/
and
not
trewe
.
¶
And
the
cause
is
/
for
theyr
herte
is
infecte
/
&
hathe
no
ryght
nor
trewe
rast
of
the
soule
/
nor
ghostly
sauour
/
wherfore
all
good
werkes
semen
to
them
vnsauory
and
wycked
.
¶
O
blyndnesse
of
mankynde
/
why
wyll
thou
not
beholde
thy
dygnyte
/
fro
greate
thou
arte
become
full
lytle
/
fro
a
lorde
thou
arte
made
a
seruaunte
and
bounde
/
for
thou
arte
made
seruaunte
and
soget
to
synne
.
¶
And
thou
arte
made
suche
as
he
is
/
whome
thou
serues
.
¶
Synne
is
noughte
/
therfore
thou
arte
become
to
noughte
.
¶
Synne
hathe
taken
thy
lyfe
fro
the
&
hathe
betaken
the
to
dethe
.
¶
This
lyfe
and
dominacyon
was
taken
to
you
/
of
the
doctryne
and
the
gloryous
brydge
/
of
my
dere
sone
.
¶
Whan
ye
weren
seruauntes
of
the
fende
/
my
sone
toke
you
out
of
that
seruage
bycause
the
ye
sholden
not
perysshe
.
¶
I
ordeyned
my
sone
a
seruaunte
and
I
put
in
hym
obedyence
/
that
the
inobedyence
of
Adam
sholde
be
put
out
.
¶
And
that
pryde
sholde
be
confounded
/
he
meked
hymselfe
to
the
moost
cruell
dethe
of
the
crosse
.
¶
He
dyscryed
all
vyces
by
the
vertu
of
his
dethe
/
that
no
man
myght
saye
that
suche
a
vyce
was
vnpunysshed
/
for
throwe
his
passyon
&
bytter
dethe
/
all
vyces
weren
punysshed
in
hym
.
¶
All
remedyes
weren
gyuen
/
for
he
wolde
delyuer
them
fro
euerlastynge
dethe
.
¶
They
dyden
dyspyse
that
holy
blode
/
&
they
dyden
trede
it
vnder
the
fete
of
an
vnordynate
affeccyon
.
¶
This
is
that
vnryghtwysenesse
/
and
theyr
false
Iudgement
/
with
the
whiche
the
worlde
is
repreued
.
¶
And
so
it
shal
be
repreued
/
in
the
greate
daye
of
the
Iudgement
(
so
wytnesed
my
sone
)
that
is
my
sothefastnesse
/
whan
he
sayde
.
¶
The
comforter
that
is
called
the
holy
ghost
/
whome
my
fader
shall
sende
in
my
name
/
he
shall
vndermyne
the
worlde
of
vnryghtwysenes
/
&
the
worlde
was
repreued
whan
I
sende
my
holy
spyryte
in
the
apostles
.
¶
Here
is
how
chryste
speketh
this
reason
.
O
go
mittam
paraclitum
qui
mundum
arguet
.
&c.
And
how
the
one
of
these
repreues
is
contynuall
.
THere
been
thre
vnder
mynynges
of
the
worlde
.
¶
One
was
whan
the
holy
ghost
dyscended
on
crystes
dyscyples
(
as
I
sayde
before
)
for
whan
they
weren
strengthed
by
my
myght
/
and
lyghtned
with
the
wysdome
of
my
sone
/
than
they
dyden
receyue
bothe
grace
and
vertu
/
in
the
fulnesse
of
the
holy
ghoste
.
¶
Than
the
holy
ghoste
whiche
is
one
with
me
/
and
with
my
sone
/
repreued
the
worlde
/
by
the
monycyons
of
his
dyscyples
/
with
the
techynge
of
my
holy
sothefastnes
/
that
is
my
sone
.
¶
They
and
suche
other
whiche
came
of
them
/
folowynge
that
sothefastnesse
/
whiche
they
knewe
by
theyr
techynge
/
dyden
repreut
the
worlde
.
¶
This
is
a
contynuall
vndermynynge
/
whiche
I
d●
to
the
worlde
(
as
the
techynge
of
holy
scrypture
saythe
)
and
by
the
prechynge
of
my
seruauntes
/
whan
the
holy
ghost
put
hymselfe
in
theyr
tongues
/
and
shewed
theym
my
sothefastnesse
.
¶
And
ryght
so
in
the
contrary
/
the
fende
receyueth
hym
on
the
tongues
of
his
seruauntes
(
that
is
to
saye
)
on
the
tongues
of
them
/
whiche
gon
by
the
wycked
floode
.
¶
This
holy
vndermynynge
/
is
put
to
the
worlde
contynually
(
in
the
maner
as
I
sayd
before
)
throwe
the
greate
loue
that
I
haue
to
the
helthe
of
soules
.
¶
And
they
maye
not
saye
/
we
hadden
no
man
to
excuse
vs
/
for
the
truthe
therof
is
clerly
shewed
/
whan
vertu
and
vyce
was
shewed
to
them
.
¶
And
I
made
them
to
se
the
fruyte
of
vertues
/
and
the
harme
of
vyces
/
to
the
entent
that
I
sholde
graunte
to
them
bothe
to
loue
and
to
drede
me
/
with
the
hate
of
vyces
/
and
loue
of
vertues
.
¶
And
now
that
doctryne
is
not
shewed
by
an
angell
/
for
they
sholden
not
saye
/
an
angel
maye
not
offende
for
be
is
a
blyssed
spyryte
.
¶
He
feleth
no
greuaunce
of
the
flesshe
/
as
we
fele
.
¶
This
they
maye
not
saye
/
for
that
doctryne
was
gyuen
to
them
of
my
sone
/
the
whiche
was
incarnate
/
with
very
deedly
flesshe
as
ye
haue
.
¶
Also
other
there
weren
/
the
whiche
dyden
folowe
crystes
techynge
(
suffrynge
creatures
as
ye
ben
)
reasonable
and
deedly
/
with
stryfe
of
the
ftesshe
agaynste
the
spyryte
/
as
seynt
Paule
was
/
and
full
many
seyntes
the
whiche
weren
trauayled
with
many
passyons
.
¶
Whiche
passyons
weren
suffred
of
my
goodnesse
/
for
that
encrese
of
grace
&
vertues
in
theyr
soules
.
¶
And
they
weren
borne
in
synne
/
as
ye
ben
/
&
nouryshed
with
the
same
meet
/
and
as
I
was
god
than
/
so
I
am
god
nowe
.
¶
For
my
myghte
was
not
made
lesse
/
nor
it
maye
not
be
made
lesse
.
¶
Also
I
wyll
/
I
can
/
and
I
maye
/
gyue
my
helpe
to
all
that
ben
of
wyll
to
aske
to
haue
helpe
of
me
.
¶
A
man
desyreth
to
be
holpen
of
me
/
whan
he
gothe
oute
of
that
floode
/
and
goeth
vpon
the
brydge
/
folowynge
the
waye
of
my
fothefastnesse
/
that
is
the
waye
of
my
beloued
sone
.
¶
Wherfore
the
Iewes
/
and
wycked
crysten
men
/
sholden
haue
no
excusacyon
/
for
they
ben
repreued
.
¶
I
shewed
them
contynually
the
sothefastnesse
/
and
they
wolden
not
receyue
it
.
¶
And
for
that
yf
they
dyspose
them
not
whan
they
haue
tyme
/
all
suche
shall
abyde
/
&
be
condempned
in
the
seconde
repreuynge
/
whiche
shall
be
in
the
laste
tyme
/
wher
my
ryghtwysenes
shall
crye
.
¶
Ye
that
ben
deed
/
aryse
you
vp
and
come
to
youre
Iudgement
(
that
is
to
saye
)
you
that
ben
deed
to
grace
/
and
deed
to
bodyly
dethe
aryse
ye
vp
and
come
ye
with
youre
vnryghtwysenesse
/
&
false
Iudgementes
/
and
with
the
lyght
of
very
feythe
/
whiche
is
quenched
in
you
/
whiche
lyghte
was
brennynge
in
the
tyme
of
holy
baptym
.
¶
This
lyghte
was
quenched
with
thy
pryde
/
and
with
the
vanyte
of
thy
herte
/
whiche
pryde
and
vanyte
/
thou
hase
nouryshed
with
thy
propre
loue
/
and
with
thy
owne
extollynge
/
throwe
thy
propre
repuytacyon
.
¶
Wherfore
by
thy
owne
propre
wyll
/
thou
hase
rennen
throw
the
floode
of
delytes
/
folowynge
the
wyncked
&
greuous
temptacyons
of
the
fende
/
and
thy
frele
flesshe
.
¶
To
the
whiche
perell
/
thy
owne
wycked
wyll
hathe
lad
that
/
by
a
lower
waye
/
in
to
the
floode
that
is
rennynge
.
¶
And
thus
the
fende
&
the
peryllous
floode
/
hathe
brought
the
to
euerlastynge
derkenesse
and
tourment
.
¶
The
fyfte
chapytre
is
of
the
seconde
vndermynynge
/
in
the
whiche
vnryghtwysenes
ben
repreued
/
bothe
in
specyall
and
in
generall
.
¶
Also
of
foure
pryncypall
tourmentes
of
them
that
ben
dampned
/
whiche
all
other
tourmentes
folowe
/
and
in
specyall
of
the
foule
syghte
of
the
fende
.
¶
Also
of
the
thyrde
reprefe
in
the
daye
of
dome
.
¶
Also
of
the
Ioye
of
them
that
ben
saued
&
blyssed
/
as
is
rehersed
in
the
kalendre
.
Ca.
v.
OVre
lorde
god
dyd
shewe
to
this
mayde
of
the
seconde
vndermynynge
/
and
dyd
saye
to
her
thus
.
¶
Dere
doughter
this
seconde
vnderminynge
is
whan
the
soule
cometh
to
the
last
ende
of
this
lyfe
/
where
is
the
remedy
/
for
it
is
come
to
the
extremytes
of
the
dethe
/
where
the
worme
of
conscyence
hathe
lyfe
.
¶
And
now
in
the
,
tyme
of
dethe
/
for
in
asmoche
as
he
seeth
that
he
may
scape
not
fro
my
handes
/
than
he
begynneth
to
se
this
worme
.
¶
Therfore
the
soule
freteth
herselfe
with
ful
greate
reprefe
and
vndermynyge
/
beholdynge
that
clerly
throwe
her
owne
defaures
/
she
entreth
in
to
peynes
intollerable
.
¶
Yet
yf
this
soule
had
that
lyght
of
grace
with
the
whiche
she
myght
knowe
what
euyll
she
hadde
done
/
&
wolde
sorowe
therfore
/
not
pryncypally
for
drede
of
helpenes
/
but
for
she
hathe
offended
my
euer
beynge
goodnesse
than
myght
she
fynde
mercy
.
¶
But
yf
the
tyme
of
dethe
passeth
forthe
without
lyght
of
grace
/
onely
with
the
worme
of
consyence
/
&
withouten
hope
of
meryte
/
of
my
sones
bloode
shedde
for
her
/
or
yf
she
sorowe
more
for
her
owne
harme
wylfully
/
than
for
me
/
she
gothe
than
to
euerlastynge
dampnacyon
.
¶
And
than
shall
she
myserably
/
and
wretchydly
be
punysshed
/
and
cas
vnder
the
fete
of
ye●als
Iudgement
of
vnryghtwysenesse
.
¶
And
not
onely
of
vnryghtewysenesse
of
fals
Iudgementes
generally
in
all
her
werkes
/
but
moche
more
sharpely
she
shal
be
put
vnder
the
fete
of
vnryghtwysenesse
and
of
fals
Iudgement
in
specyall
/
whiche
she
vsed
in
her
last
ende
/
and
that
is
in
demynge
&
fals
wenynge
/
that
her
mysery
and
synne
was
more
than
my
mercy
.
¶
That
is
the
greatest
synne
/
whiche
shal
not
be
releshed
in
this
worlde
nor
after
/
yf
she
dye
so
ther
with
/
for
by
her
owne
wyll
/
she
dyspysed
and
forsoke
my
mercy
/
for
that
is
more
greuous
to
me
/
than
al
the
synnes
that
she
dyd
.
¶
Wherfore
the
dyspyracyon
of
Iudas
/
was
more
dysplesaunce
and
greuaunce
to
my
sone
/
than
his
betraynge
.
¶
Also
they
ben
made
blynde
in
this
false
dome
/
wher
they
dyden
thynke
that
theyr
trespases
weren
more
/
than
my
mercy
/
that
is
so
large
/
whiche
may
not
be
noumbred
/
therfore
they
ben
tourmented
with
fendes
.
¶
Also
they
been
repreued
of
vnryghtwysenesse
/
and
that
is
whan
they
sorowe
more
for
theyr
penes
and
harmes
/
than
for
my
offences
.
¶
Ther
they
done
vnryghtwysenesse
/
for
they
yelden
to
me
that
is
not
myne
/
nor
to
them
that
longeth
to
them
.
¶
They
sholden
yelde
to
me
loue
/
with
contrycyon
of
herte
/
they
sholden
yelde
to
me
/
and
offre
vp
to
me
bytternesse
of
soule
/
&
sorowe
for
offences
done
to
me
/
but
they
done
the
contrary
/
gyuynge
to
themselfe
the
loue
&
sorowe
for
theyr
peynes
that
they
abyden
.
¶
They
done
also
vnryghtwysenes
/
as
thou
sees
/
therfore
whan
they
haue
put
behynde
my
mercy
/
they
sholden
be
tourmented
for
bothe
.
¶
For
I
of
my
ryghtwysenesse
haue
ordeyned
them
to
be
tourmented
/
of
my
mynysters
the
fendes
/
with
the
seruaunte
of
theyr
sensualyte
/
and
with
the
cruell
spyryte
of
the
fende
/
to
whome
they
been
made
sogettes
and
seruauntes
/
as
they
of
theyr
ꝓpre
sensualyte
dyden
offende
me
/
my
ryghtwysenes
hathe
sende
them
to
be
tourmented
ryght
sharpely
/
for
they
dyden
wretchydly
¶
Of
foure
pryncypall
tourmentes
of
them
that
ben
dampned
/
and
of
the
foule
syght
of
the
fende
.
My
doughter
no
tongue
suffyseth
not
to
tell
the
grete
peynes
of
suche
wretched
soules
/
as
these
thre
pryncypall
vyces
deseruen
and
sholden
haue
(
that
is
to
saye
)
a
mannes
owne
propre
loue
of
the
whiche
loue
cometh
forthe
the
seconde
(
that
is
to
saye
)
the
extollynge
/
and
reputacyon
of
hymselfe
.
¶
And
of
that
reputacyon
cometh
forthe
the
thyrde
(
that
is
to
saye
)
pryde
/
with
false
iustyfyenge
themselfe
/
&
with
cruelte
/
and
with
other
vnclene
and
wycked
synnes
/
whiche
done
folow
here
after
.
¶
So
I
sayde
to
the
/
y
they
receyue
foure
tourmentes
afterwarde
pryncypally
in
hell
/
whiche
ben
these
.
¶
The
fyrste
is
/
that
they
se
well
how
they
ben
pryued
of
my
syghte
/
for
the
gyueth
to
them
so
greate
apeyne
/
the
yf
it
were
possyble
/
they
wolden
rather
chose
the
fyre
/
and
al
other
tourmentes
&
se
me
/
than
to
be
out
of
tourmentes
/
and
not
to
se
me
.
¶
This
peyne
encreaseth
the
seconde
peyne
/
that
is
of
the
worme
of
consyence
/
whiche
freteth
alwaye
/
beholdynge
how
I
haue
worthely
pryued
them
of
my
syght
/
and
of
the
cōuersasyon
of
angels
/
seynge
well
themselfe
/
that
for
theyr
synnes
/
they
been
made
worthy
/
to
haue
the
conuersacyon
of
fendes
/
and
to
haue
the
horryble
syghte
of
them
.
¶
Whiche
syght
of
the
fende
/
that
is
the
thyrde
peyne
doubleth
to
them
al
labour
/
al
sorowe
/
and
all
peyne
.
¶
For
ryght
as
in
the
syghte
of
me
/
all
seyntes
haue
gladnesse
/
with
Ioy
of
the
fruyte
of
theyr
labours
/
the
whiche
they
broughten
for
my
name
/
with
the
plentuousnesse
of
my
loue
/
and
greate
dysplesaunce
of
themselfe
.
¶
Ryght
so
in
the
contrarywyse
/
these
synful
wretches
ben
encreased
in
tourmentes
/
by
that
horryble
syghte
of
fendes
.
¶
For
in
suche
a
syghte
they
knowen
themselfe
/
more
fully
than
they
dyden
/
for
there
they
se
that
throwe
theyr
owne
defautes
/
they
ben
worthy
to
haue
those
tourmentes
.
¶
And
in
this
maner
theyr
worme
freteth
them
more
myghtly
/
and
the
fyre
of
this
conscyence
ceseth
neuer
of
brennynge
.
¶
Also
it
is
to
suche
wretches
as
been
dampned
more
peyne
/
to
se
and
to
beholde
the
fende
/
as
he
is
in
his
propre
fygure
/
whiche
beholdynge
and
syght
is
so
horryble
/
that
no
mannes
herte
maye
thynke
it
.
¶
And
thou
boughter
yf
thou
remembre
the
well
/
thou
knowes
in
what
forme
he
was
shewed
to
that
/
as
in
that
mynute
of
an
houre
.
¶
And
at
the
laste
whan
thy
spyrytes
weren
comen
agayne
togyder
/
an
thy
owne
choyse
/
thy
wyll
was
rather
to
go
in
a
waye
brennynge
(
as
to
hell
)
thy
lyfe
durynge
/
vnto
the
daye
of
Iudgement
/
than
to
se
that
syghte
ony
more
.
¶
And
yet
not withstandynge
thou
sawe
it
in
suche
a
forme
/
yet
thou
knowes
not
how
horryble
it
is
.
¶
For
by
the
power
of
my
dyuyne
ryghtwysenesse
/
the
fende
sheweth
him
more
horryble
in
a
wycked
soule
/
whiche
hathe
pryued
herselfe
of
me
/
and
more
or
lesse
/
after
the
greuaunce
of
her
synnes
.
¶
The
fourthe
tourment
is
fyre
/
this
fyre
ceseth
neuer
of
brennynge
/
and
yet
he
wasteth
not
.
¶
For
the
beynge
of
the
soule
maye
not
be
wasted
/
nor
that
fuell
of
the
fyre
may
not
be
wasted
/
for
it
is
not
bodyly
.
¶
Neuerthelesse
I
suffre
them
to
be
brente
of
that
fyre
by
my
dyuyne
ryghtwysenesse
/
as
by
waye
of
tourment
/
whiche
fyre
tourmenteth
them
/
&
wasteth
not
/
and
tourmenteth
and
brenneth
them
with
grete
penes
/
by
many
dyuers
wayes
/
after
the
dyuersyte
&
multytude
of
synnes
.
¶
Besyde
these
foure
pryncypall
tourmentes
be
other
/
&
of
these
tourmentes
comen
all
other
with
colde
/
here
/
and
gnastynge
of
tethe
/
&
after
they
gone
wretchely
to
that
euerlastynge
fyre
that
is
dethe
after
the
tyme
they
ben
Iudged
/
at
the
daye
of
Iudgement
/
of
theyr
vnryghtfull
lyuynge
in
theyr
lyte
/
and
they
that
done
not
amende
them
before
dethe
/
in
the
fyrst
vndermynynge
.
¶
Also
yf
they
dye
in
the
seconde
vndermynynge
(
that
is
to
saye
)
yf
at
the
poynt
of
dethe
they
wyll
not
haue
hope
nor
trust
in
my
mercy
/
nor
sorowe
for
offenses
done
to
me
pryncypally
/
but
rather
sorowe
for
theyr
owne
penes
whiche
they
sholden
suffre
/
after
they
haue
receyued
the
euer
lastynge
dethe
.
¶
Of
the
thyrde
vndermynynge
/
whiche
shall
be
at
the
daye
of
Iudgement
.
NOwe
thou
shal
here
of
that
thyrde
vndermynynge
(
that
is
to
saye
)
of
the
laste
daye
of
Iudgement
/
that
thou
maye
se
how
moche
a
soule
dysceyueth
herselfe
.
¶
Fyrste
I
shall
tell
the
of
the
generall
Iudgement
/
in
the
whiche
Iudgement
/
the
peyne
of
a
wretched
soule
shal
be
encreased
throwe
that
oneheed
whiche
the
soule
shall
make
with
the
body
/
with
an
intollerable
vndermynge
/
the
whiche
shal
brynge
her
in
to
confusyon
and
shame
.
¶
Thou
shall
knowe
it
forsothe
/
that
in
the
laste
daye
of
the
Iudgement
/
whan
my
sone
shall
come
with
his
ryghtwysenesse
/
to
Iudge
the
worlde
with
that
dyuyne
myghte
.
¶
For
than
he
shall
not
come
as
a
lytle
poore
chylde
/
as
whan
he
was
borne
of
a
maydens
wombe
/
in
a
stable
with
beestes
/
afterwarde
he
dyed
with
grete
dyspyte
/
hangynge
on
the
crosse
bytwene
.ij.
theues
.
¶
And
that
tyme
I
hyd
my
myght
in
hym
/
and
I
suffred
hym
to
haue
peyne
&
tourment
vntolletable
/
as
a
very
man
.
¶
Not
in
that
wyse
that
the
dyuyne
nature
/
as
for
that
was
departed
fro
hym
/
but
I
suffred
hym
to
bere
that
passyon
as
a
man
/
that
he
sholde
make
satysfaccyon
for
youre
synnes
.
¶
But
doughter
he
shall
not
come
so
downe
in
the
laste
ende
of
the
worlde
/
for
he
shall
come
than
with
a
full
grete
myghte
with
his
owne
propre
persone
/
to
make
correccyon
.
¶
And
ther
shall
no
creature
be
than
/
but
that
he
shal
haue
grete
drede
/
and
he
shall
yelde
to
euery
creature
after
his
werkes
.
¶
To
soules
that
shall
be
dampned
/
he
shall
gyue
many
tourmentes
/
and
the
beholdynge
on
hym
shall
be
so
dredful
that
a
tongue
suffyseth
not
to
tell
/
he
shall
gyue
to
ryghtfull
soules
in
his
beholdynge
/
a
drede
of
reuerence
/
with
full
greate
ioye
and
gladnesse
.
¶
Not
in
that
wyse
that
he
shall
be
chaunged
in
face
/
for
he
is
vnchaungeable
/
for
he
is
all
one
with
me
/
with
my
dyuyne
nature
/
&
after
nature
of
man
/
so
that
his
face
is
not
chaungeable
/
after
his
gloryous
resurreccyon
.
¶
He
shall
shewe
hym
dredfull
to
that
eye
of
them
that
shall
be
dampned
/
for
they
shall
se
hym
with
the
dredefull
and
derke
eyes
whiche
they
haue
in
themselfe
/
as
an
eye
that
is
hurts
may
not
comprehende
but
derkenesse
in
a
sayre
shynynge
sonne
.
¶
An
hole
eye
beholdeth
lyghte
/
&
that
is
not
throwe
the
defaute
of
that
lyghte
/
whiche
shall
gyue
more
&
rather
alteracyon
to
a
blynde
man
/
than
to
hym
that
hathe
syghte
/
but
it
is
throwe
that
defaute
of
that
sore
eye
.
¶
So
shal
they
that
shall
be
dampned
/
beholde
my
sone
with
a
dredefull
syght
/
and
vntollerable
in
greate
confusyon
and
hatered
.
¶
Not
throwe
defaute
of
my
diuine
maieste
/
in
the
whiche
maieste
/
he
shall
come
to
Iudge
all
the
worlde
/
but
they
sholden
se
hym
so
dredefully
by
theyr
owne
defautes
.
¶
Howe
a
soule
dampned
/
may
not
desyre
no
goodnesse
.
THe
hatered
of
dampned
soules
/
that
they
haue
in
them
is
somoche
/
that
they
maye
not
desyre
nor
wyll
ony
goodnesse
/
but
alwaye
they
dyspysen
me
with
blasphemynge
.
And
wyll
thou
knowe
why
they
haue
no
appetyte
nor
desyre
to
goodnes
/
for
that
lyfe
of
a
man
whan
it
is
deed
that
fre
choyse
to
good
or
yll
is
constreyned
/
and
fro
that
tyme
passed
/
they
maye
go
no
forther
.
¶
Yf
they
dyen
in
hatered
with
deedly
synne
/
alway
after
the
soule
is
bounde
with
the
bondes
of
hatered
/
of
that
dyuyne
ryghtwysenes
/
&
he
abydeth
obstynate
in
the
peyne
that
he
suffreth
/
alway
fretynge
hymselve
with
peynes
/
whiche
been
added
&
encresed
to
him
/
fro
tyme
to
tyme
.
¶
And
specyally
they
been
partyners
of
theyr
peynes
/
of
whom
they
weren
the
pryncypal
cause
of
theyr
dampnacyon
as
the
ryche
man
that
was
dampned
gaue
you
ensample
/
whan
he
asked
for
grace
/
that
Lazarus
sholde
go
in
to
the
worlde
to
his
brederne
for
to
shewe
them
his
cruell
peynes
.
¶
He
asked
not
for
compassyon
/
nor
for
charyte
that
he
had
to
his
brederne
/
for
he
was
pryued
of
that
compassyon
and
of
charyte
.
¶
And
he
myght
desyre
no
goodnesse
/
nother
to
my
worshyppe
/
nor
to
theyr
helthe
(
for
as
I
sayde
to
the
)
they
may
do
no
good
to
theyr
neyghbour
.
¶
Me
they
blasfeme
/
bycause
they
dydé
ende
theyr
lyues
in
hatered
of
me
/
&
in
hate
of
vertues
.
¶
Why
does
thou
aske
than
the
ryche
man
that
Lazarus
sholde
shewe
to
his
brederne
/
what
peynes
he
suffred
(
this
was
the
cause
)
for
that
ryche
man
had
many
brederne
/
&
he
was
the
oldest
of
them
/
&
he
noryshed
them
in
synne
and
wretchydnesse
/
in
the
whiche
he
was
vsed
alwaye
hymselfe
/
wherfore
he
was
cause
of
theyr
dampnacyon
parpetual
/
for
whiche
cause
he
sawe
before
what
encrese
of
peynes
he
sholde
suffre
/
whan
they
weren
comen
to
tourmentes
to
hym
/
in
whiche
peynes
euermore
they
frete
themselve
with
hatered
.
¶
Of
the
blysse
&
ioy
of
chosen
soules
.
IN
the
contrarywyse
a
ryghtfull
soule
/
the
whiche
endeth
her
lyfe
in
affeccyon
of
charyte
and
is
k●yte
with
the
bonde
of
loue
/
maye
not
be
encresed
in
vertues
/
after
the
tyme
her
lyfe
is
passed
.
¶
But
suche
a
soule
maye
alwaye
loue
/
with
the
same
loue
that
she
cometh
to
me
/
&
with
the
same
mesure
/
she
shall
be
mesured
agayne
.
¶
He
that
coueteth
me
/
alway
hathe
me
/
wherfore
his
desyre
is
not
voyde
/
but
whan
he
hathe
me
/
he
is
fylled
with
repleccyon
.
¶
And
whan
he
is
replete
/
yet
he
is
made
hongry
for
desyre
/
but
werynesse
is
fer
tro
repleccyon
/
and
peyne
is
ferre
frome
suche
hongre
.
¶
With
loue
they
Ioye
togyder
/
in
the
euerlastynge
syght
of
me
/
and
to
be
partetakers
of
that
I
haue
in
my selfe
.
¶
Euery
soule
as
he
hathe
deserued
/
more
or
lesse
(
that
is
to
saye
)
in
the
same
mesure
of
loue
/
in
the
whiche
they
came
to
me
/
the
very
same
shall
be
mesured
to
them
/
for
al
they
dyden
lyue
in
the
loue
of
me
/
and
of
theyr
neyghbours
.
¶
And
so
in
that
comyn
charyte
/
with
the
whiche
they
were
all
ioyned
togyder
/
and
also
with
a
specyall
and
a
profounde
loue
the
whiche
cometh
out
of
the
bonde
of
the
same
charyte
.
¶
They
been
in
ioye
togyder
with
gladnes
/
and
they
been
all
made
glad
with
ioye
togyder
/
&
euery
mannes
goodnesse
medled
togyder
the
one
with
the
other
/
with
affeccyon
of
charyte
besydes
the
vnyuersal
goodnesse
/
the
whiche
they
reioyce
togyder
.
¶
They
done
ioye
also
with
greate
gladnesse
/
with
the
nature
of
angels
/
with
the
whiche
angels
/
the
soules
of
seyntes
ben
set
after
the
multytude
of
dyuers
vertues
/
whiche
they
hadden
pryncypally
beynge
in
the
erthe
/
and
all
ben
knytte
togyder
with
chayne
of
charyte
/
the
whiche
maye
not
be
dyssolued
.
¶
Also
they
ioye
with
them
in
a
synguler
partycypacyon
of
blys
with
whome
they
were
knyte
togyder
with
a
partyculer
loue
in
that
worlde
.
¶
Throwe
the
whiche
loue
they
dyden
encrese
here
in
grace
&
vertues
whan
one
gaue
cause
to
an
other
/
to
shewe
&
to
gyue
laude
&
glory
to
my
holy
name
/
in
them
&
in
theyr
neyghbours
.
¶
Therfore
they
losen
not
that
same
loue
/
whan
they
comen
to
the
lyfe
that
shall
euer
endure
.
¶
But
rather
they
haue
that
same
/
and
parte
togyder
/
with
moche
more
plente
of
loue
/
than
they
dyd
here
.
¶
And
whan
they
haue
this
specyall
gyfte
/
whiche
is
added
for
encrese
of
theyr
blys
I
wolde
not
that
you
suppose
/
that
they
shold
haue
this
partyculer
onely
for
themselve
/
it
is
not
so
.
¶
For
that
same
goodnes
is
had
of
all
the
holy
soules
in
heuen
/
whiche
be
my
dere
beloued
&
chosen
chyldren
/
&
of
all
the
courte
/
&
of
all
the
ordres
of
angels
.
¶
Therfore
whan
a
soule
is
come
to
that
blys
of
euerlastynge
lyfe
/
all
that
be
there
/
shall
haue
parte
of
the
goodnes
of
that
soule
/
&
that
soule
hathe
parte
of
theyr
goodnesse
and
blys
that
be
in
heuen
.
¶
But
not
so
that
the
soules
nede
ony
araye
/
but
thou
shall
vnderstonde
that
they
haue
a
maner
of
gladnesse
/
&
a
synguler
ioy
whiche
is
called
Iub●lus
(
that
is
to
saye
)
a
soule
of
a
glad
songe
/
whiche
may
not
be
tolde
by
worde
nor
shewed
by
sowne
of
voyce
.
¶
For
gladdenes
&
ioye
/
whiche
ioye
they
haue
by
the
knowynge
whiche
they
had
in
suche
a
soule
.
¶
They
beholde
suche
a
soule
take
vp
frome
the
erthe
by
my
mercy
with
plentuousnes
of
grace
.
¶
Also
they
ioye
togyder
in
me
/
&
be
glad
in
the
possessyon
of
goodnes
/
that
they
knowe
in
that
soule
/
for
that
grace
/
the
whiche
the
soule
receyued
of
my
goodnes
.
¶
That
same
soule
is
glad
in
me
/
&
in
the
holy
spyrytes
/
&
in
the
blyssed
soules
in
heuen
/
beholdynge
in
them
that
fayre
heed
/
and
tastynge
the
swetenes
of
my
charyte
.
¶
And
the
desyre
of
them
crye
alwaye
to
me
/
for
the
sauynge
of
al
before
my
maieste
for
that
lyfe
of
them
was
ended
/
in
that
charyte
of
theyr
neyghboure
.
¶
That
charyte
they
lefte
not
/
but
with
that
charyte
they
dyd
pas
throwe
the
gate
of
my
dere
sone
/
in
the
maner
that
I
shall
tell
the
afterwarde
.
¶
Wherfore
thou
maye
well
conceyue
that
with
that
bonde
of
that
same
loue
/
wherin
they
dydde
ende
theyr
lyfe
/
in
that
same
they
dwel
&
abyd
/
&
euerlastyngely
they
endure
¶
They
be
somoche
conformed
to
my
wyll
/
that
they
maye
not
desyre
/
but
that
is
my
wyll
.
¶
For
theyr
fre
choyse
is
so
bounde
with
the
bonde
of
my
charyte
/
that
whan
the
reasonable
tyme
of
a
creature
/
fayleth
after
his
deth
he
maye
nomore
synne
.
¶
And
his
wyll
is
somoche
conformed
with
my
wyll
/
that
thoughe
they
se
&
knowe
the
soules
of
theyr
fader
and
moder
&
of
theyr
chyldren
/
or
of
theyr
other
frendes
they
charge
them
not
/
but
rather
they
beholden
they
in
as
my
enemyes
.
¶
And
whan
they
se
them
tourmented
/
they
dyscorde
in
not
hynge
fro
my
wyll
/
for
theyr
desyres
be
fullfylled
/
the
desyre
of
soules
in
blysse
is
to
se
and
beholde
my
worshyp
fullfylled
in
you
/
that
yet
be
walkers
in
the
way
/
the
whiche
be
straungers
&
pylgrymes
/
goynge
fast
to
the
ende
of
dethe
.
¶
All
your
soules
helthe
/
they
that
be
in
blysse
done
couer
/
for
the
desyre
that
they
haue
to
my
worshyp
.
¶
Therfore
they
pray
alway
for
you
whose
desyre
is
fulfylled
of
my
party
/
so
that
ye
withstonde
not
my
mercy
/
for
tomoche
ignoraunce
&
blyndenesse
.
¶
Forthermore
those
soules
that
be
in
blys
/
desyre
to
take
agayne
theyr
bodyes
for
encrese
of
blys
/
that
they
sholde
haue
/
whan
that
soule
&
the
body
come
togyder
/
but
that
desyre
noyeth
the
not
/
though
they
haue
not
theyr
desyre
/
in
acte
or
in
dede
.
¶
But
they
ioye
with
a
ghostly
desyre
of
knowynge
/
&
they
fele
&
tast
ioyenge
of
that
sykernes
/
whiche
they
haue
of
theyr
desyre
/
that
shall
be
fulfylled
.
¶
Therfore
thoughe
they
haue
not
theyr
desyre
in
acte
/
it
noyeth
theym
not
/
for
thoughe
they
haue
it
not
/
theyr
blys
fayl●●
not
/
therfore
the
lacke
of
theyr
〈◊〉
/
causeth
them
no
peyne
.
¶
And
●●●nke
you
not
that
the
body
gyueth
〈◊〉
blys
to
the
soule
after
the
resur●●●●on
.
¶
It
is
not
so
/
for
yf
it
were
●o/●●d●s
〈◊〉
wolde
folowe
/
that
in
to
ye●yme
they
had
agayne
theyr
body●●●
they
sholde
haue
in
partyte
blys
〈…〉
may
not
be
/
for
they
lacke
no
●●yon
.
¶
Wherfore
there
is
no
〈…〉
man
that
bryngeth
blys
to
his
〈◊〉
/
but
the
soule
shall
gyue
blys
to
〈…〉
y.
¶
Than
shall
the
soule
gyue
〈◊〉
yeweher
habundaunce
of
newe
〈◊〉
in
the
daye
of
Iudgement
so
〈◊〉
●●othynge
of
her
owne
flesshe
〈…〉
iefte
/
whan
the
soule
de●●●●●
〈◊〉
●ody
by
dethe
.
¶
Ryght
〈…〉
is
made
vndeedly
/
and
al
〈…〉
in
engthed
in
me
/
so
shall
〈…〉
be
made
in
the
same
vnyon
〈◊〉
●oly
.
¶
And
all
the
heuynesse
&
●●rosyte
of
the
body
shal
awaye
and
shall
be
made
sotell
and
lyghte
.
¶
Wherfore
thou
shall
vnderstonde
that
euery
body
gloryfyed
/
maye
passe
throwe
the
stonen
walles
.
¶
Nother
fyre
nor
water
maye
noye
them
/
&
that
is
not
by
the
vertu
of
the
body
/
but
by
that
vertu
of
thou
soule
.
¶
Whiche
soule
is
properly
myne
/
gyuen
to
the
body
by
grace
/
&
by
loue
/
throwe
the
whiche
grace
&
loue
/
I
formed
them
/
&
made
them
to
my
ymage
&
lykenes
.
¶
The
eye
of
thy
intelleccyon
suffyseth
not
to
se
/
nor
thy
eres
to
here
/
nor
tonge
to
tell
/
nor
mannes
herte
to
thynke
/
the
grete
goodnes
other
blys
/
whiche
is
inestimable
.
¶
O
doughter
what
grete
ioy
haue
they
/
whiche
euer
beholde
me
that
am
all
good
.
¶
O
how
moche
solace
they
shall
haue
/
whan
they
shal
be
gloryfyed
in
theyr
bodyes
.
¶
Whiche
solace
al
be
it
they
sholden
not
haue
in
to
the
daye
of
dome
yet
sholde
the
soules
haue
no
peyne
for
that
lacke
of
theyr
bodyes
/
for
that
blyssed
heed
of
the
soule
fayleth
not
/
for
she
is
euer
full
of
blys
in
herselfe
/
to
the
whiche
blys
/
she
shall
come
with
the
body
/
as
I
haue
sayde
before
.
¶
I
tolde
the
of
the
goodnes
that
maye
not
be
thought
/
the
whiche
a
body
gloryfyed
shal
haue
in
the
humanyte
gloryfyed
of
my
dere
sone
/
whiche
humanyte
gyueth
to
you
clerely
a
sykernes
of
your
resurreccyon
.
¶
Ther
they
ioy
&
make
them
glad
in
his
woundes
/
whiche
woundes
cese
not
to
cry
euery
day
mercy
for
you
to
me
that
am
the
fader
.
¶
All
blyssed
soules
be
conforted
with
hym
in
ioye
and
gladnes
/
eye
with
eye
/
and
with
honde
/
and
with
all
that
hole
body
of
my
onely
sone
.
¶
All
ye
sholde
be
confyrmed
in
me
a
bydynge
/
&
so
ye
sholde
dwell
in
hym
/
for
he
is
all
one
with
me
.
¶
The
eye
of
your
body
as
I
sayde
/
shall
haue
gladnes
in
the
humanyte
gloryfyed
of
my
sone
.
¶
And
this
is
the
cause
/
for
theyr
lyues
ended
in
the
loue
of
my
charyte
.
¶
And
therfore
with
that
charyte
they
ben
parseuer
aunte
/
&
abyd●
euerlastyngely
.
¶
Not
so
that
they
may
do
ony
good
/
but
they
Ioye
in
that
loue
whiche
they
had
(
that
is
to
say
)
for
they
maye
not
haue
ony
merytory
dede
in
excersyce
.
¶
For
here
in
this
lyfe
onely
/
men
synne
&
do
merytory
dedes
as
then
lyke
at
theyr
owne
wy●
with
theyr
fre
choyse
.
¶
They
that
abyde
in
blys
/
abyde
not
the
dyuyne
dome
with
drede
/
but
with
ioye
.
¶
The
face
of
my
sone
shall
not
be
seen
drede
full
to
them
nor
ful
of
hate
/
for
asmoche
as
theyr
lyfe
ended
in
my
loue
/
&
in
the
benyuolence
of
theyr
neyghbours
.
¶
Thou
shall
also
vnderstonde
/
that
there
shall
no
chaungynge
of
face
be
in
him
to
theyr
syght
/
wha
he
cometh
to
Iudge
in
my
maieste
/
but
in
them
that
shall
be
●udged
of
him
/
to
them
ther
shall
be
dredefull
chaungynge
of
lokynge
.
¶
He
shal
appere
to
that
soules
that
shall
be
dapned
with
ryghtwysenes
&
hatered
/
&
to
them
that
shall
be
saued
/
with
mercy
&
loue
¶
Than
after
the
generall
Iudgement
the
peyne
of
dampned
soules
shall
encrese
.
DOughter
I
haue
tolde
that
of
the
dygnyte
of
ryghtfull
men
/
by
the
whiche
thou
maye
know
that
more
lyghtly
/
the
mysery
of
them
that
be
dampned
.
¶
This
is
an
other
peyne
to
theyr
myseryes
/
for
to
beholde
somoche
blys
of
ryghtful
men
/
whiche
beholdynge
is
to
them
encrese
of
peynes
/
as
it
is
to
ryghtfull
men
the
dampnacyon
of
them
that
be
dampned
/
an
addycyon
of
gladnes
of
my
goodnes
/
for
lyghte
is
better
knowe
for
derkenes
/
and
derkenes
for
lyghte
.
¶
Therfore
the
syght
of
seyntes
shall
be
to
them
peyne
/
and
with
peyne
they
adyde
the
laste
daye
of
Iudgement
/
for
they
se
well
therby
grete
encrese
of
peyne
to
them
/
&
so
it
shal
be
.
¶
For
whan
it
shall
be
sayde
to
them
with
an
hortyble
voyce
/
Aryse
ye
that
be
deed
&
come
to
the
Iudgement
/
than
shall
the
soule
go
agayne
to
the
body
.
¶
And
in
ryghtfull
men
the
body
shall
be
gloryfyed
/
of
them
that
shal
be
dampned
the
body
shall
be
tourmented
without
ende
.
¶
And
grete
stryues
shall
be
ymonge
them
/
and
repreues
in
beholdynge
of
my
sothefastnes
/
and
of
blyssed
seyntes
.
¶
And
than
the
worme
of
conscyence
freteth
that
marowz
of
that
tree
that
is
the
soule
/
and
the
vtter
rynde
of
the
tree
that
is
the
body
/
the
holy
blode
that
was
shed
for
theym
they
shold
vndernyme
.
¶
Also
theyr
dedes
of
mercy
temporal
&
spyrytual
/
they
sholde
repreue
/
&
that
they
dyd
to
theyr
neyghbour
/
&
other
dedes
that
they
dyd
in
theyr
wycked
lyuynge
for
they
wolde
not
leue
theyr
synne
al
shal
be
put
in
reprefe
to
them
than
.
¶
Also
they
shold
be
repreued
of
the
crueltes
/
that
they
dyd
to
theyr
neyghbours
/
&
of
that
synne
of
pryde
/
with
loue
of
vnclennes
/
&
theyr
auarice
.
¶
And
whan
they
so
that
grete
mercy
whiche
they
myght
haue
had
of
me
/
theyr
vndernymynge
shal
be
moche
harder
than
the
soule
had
in
tyme
of
dethe
.
¶
For
at
that
general
dome
that
soule
&
that
body
of
suche
shall
be
tourmented
bothe
togyder
/
for
asmoche
as
the
body
was
felowe
with
the
souls
/
&
instrument
to
worke
bothe
good
and
yll
/
at
theyr
owne
wyl
.
¶
Euery
workynge
good
or
yl
/
is
wrought
by
some
maner
of
a
mannes
neyghbour
.
¶
Therfore
doughter
goodnes
&
glory
without
ende
is
gyuen
ryghtfully
to
my
chosen
soules
/
with
theyr
bodyes
gloryfyed
/
&
gracyously
they
be
rewarded
for
theyr
labours
/
the
whiche
they
had
togyder
body
&
soule
in
my
name
.
¶
In
that
same
maner
euerlastynge
peyne
shall
be
gyue
to
wycked
men
with
body
&
soule
.
¶
Bycause
that
body
was
instrument
of
euyll
/
therfore
that
peyne
shall
be
made
newe
&
encreased
in
that
syght
of
my
sone
/
whan
the
soule
&
the
body
shal
come
togyder
/
than
shall
the
wretched
sensualyte
be
repreued
with
his
vnclennes
/
beholdynge
that
humanyte
of
cryst
/
ioyned
with
that
iy●e
of
clennes
of
my
godheed
/
and
whan
they
beholde
your
nature
of
Ada●
/
enhaunsed
aboue
that
courte
of
angels
.
¶
Also
they
shal
se
themselve
put
downe
in
to
the
depenes
of
hell
/
beholdynge
that
largenes
&
that
mercy
gyuen
to
them
that
be
blyssed
.
¶
And
whan
the
blyssed
soules
receyue
the
fruyte
of
my
sones
blode
/
whiche
sone
is
called
the
lambe
of
god
.
¶
Also
that
blyssed
soules
do
se
all
that
peynes
whiche
they
suffre
in
that
worlde
/
ordeyned
for
that
or
namentes
of
the
bodyes
/
as
a
raye
of
golde
is
put
vpon
a
clothe
/
&
that
is
not
by
that
vertu
of
that
body
/
but
onely
by
that
plentuous
blys
of
that
soule
/
whiche
representeth
to
his
body
that
fruyte
of
his
trauayles
/
bycause
that
that
body
was
assocyate
to
the
soule
&
to
the
excersyces
of
vertues
.
¶
Also
that
body
shall
be
knowe
outewardely
/
&
ryght
as
a
myrrour
representeth
and
sheweth
the
face
of
a
man
/
ryghte
so
the
fruyte
of
his
labours
shal
be
presented
&
shewed
in
his
hyghe
body
as
it
is
sayde
before
.
¶
And
whan
al
these
other
soules
full
of
mysery
&
derkenes
beholde
somoche
dygnyte
in
blyssed
soules
/
of
the
whiche
dygnite
they
be
pryued
and
excluded
/
than
theyr
peyne
&
confusyon
encreaseth
/
for
the
token
of
theyr
wyckednesse
&
synnes
whiche
they
dyd
/
shall
be
shewed
in
theyr
bodyes
/
with
peynes
&
tourmentours
to
theyr
tourment
.
¶
Wherfore
in
that
dredefull
worde
whiche
they
shal
here
/
go
ye
to
that
fyre
euerlastynge
than
shal
theyr
bodyes
with
the
soules
go
downe
euer
to
abyde
with
that
fendes
withoute
ony
remedy
of
hope
.
¶
There
they
shall
sorowe
togyder
in
theyr
peynes
/
&
to
the
encrese
of
theyr
peynes
/
&
theyr
wretchydnes
with
al
theyr
fylthes
/
euery
man
by
hymselfe
in
dyuers
wyses
/
after
that
theyr
euyll
werkes
were
dyuers
in
erthe
.
¶
A
couetous
man
with
that
fylthe
of
his
auaryce
/
brennynge
ther
in
that
fyre
with
worldely
substaunce
/
mhiche
wyckedly
&
falsely
he
purchased
/
&
loued
in
that
worlde
¶
The
cruell
man
shall
be
tourmenteb
with
his
cruelte
/
that
vnclene
man
with
his
vnclennes
&
with
his
wretched
concupyssence
¶
An
vnryghtful
man
with
his
vntruthe
&
vnryghtfulnes
.
¶
The
enuyous
man
with
his
enuy
.
¶
An
hatered
man
with
that
hatered
of
his
neyghbour
.
¶
And
forthermore
there
shall
be
b●ende●
vnordynate
loue
o●●mānes
loue
/
of
the
whiche
●al●e
〈◊〉
cometh
all
euyll
.
¶
And
the
〈…〉
a
passy●ge
peyne
intollerable
/
for
asmoche
●s
that
synne
was
begynnynge
of
all
euyll
&
moder
to
pryde
/
whiche
is
moder
of
all
synnes
.
¶
Wherfore
euery
soule
&
body
togyder
/
shall
be
punysshed
togyder
.
¶
And
thus
myserably
they
go
to
theyr
ende
/
which
go
by
that
lower
way
of
the
flode
/
&
wyl
not
tourne
to
knowlege
theyr
owne
defautes
/
&
aske
mercy
as
I
sayd
before
.
¶
But
so
they
gone
to
the
gates
of
hell
/
for
they
haue
folowed
the
techynge
of
that
fende
.
¶
And
he
is
theyr
gate
/
and
theyr
entrynge
to
hell
/
as
it
is
sayde
before
.
¶
And
in
that
contrary
wyse
my
chosen
chyldren
whiche
go
vpon
that
brydge
aboue
/
those
go
by
that
way
of
sothefastnes
/
&
that
sothefastnes
is
to
them
that
gate
of
entrynge
.
¶
Therfore
my
sone
whiche
is
my
sothefastnes
fayde
/
〈◊〉
m●mdy
come
to
my
sader
but
by
me
.
¶
He
is
that
gate
&
that
waye
by
the
whiche
they
passe
ou●t
that
they
may
●●ntre
to
me
/
whiche
am
that
peaseble
see
.
¶
And
so
in
that
contrary
/
they
that
went
by
that
way
of
pardycyon
/
whiche
waye
gyueth
to
them
a
deed
water
/
&
so
be
peryshed
&
loste
.
¶
To
that
perel
that
fende
calleth
&
●tyrreth
suche
blynde
soules
&
fooles
/
by
full
peryllous
temptacyons
/
&
false
suggestyons
whiche
for
blyndenes
and
lacke
of
grace
do
not
parceyue
/
nor
they
take
no
hede
/
how
they
haue
lost
that
lyght
of
very
feythe
/
&
folowe
that
wyll
&
the
wordes
of
the
fende
as
thoughe
he
spake
to
them
and
sayde
.
¶
Who
so
hathe
thrust
and
desyreth
water
of
dethe
/
let
hem
come
to
me
/
&
I
shall
gyue
it
to
hym
.
¶
And
here
now
moder
and
systren
endeth
the
seconde
parte
of
this
orcharde
/
in
the
whiche
we
be
taughte
the
waye
to
heuen
.
¶
And
how
we
be
ordeyned
to
labour
in
this
worlde
/
euery
man
in
his
owne
vyneyerde
.
¶
And
of
thre
ladders
whiche
helpe
a
soule
to
the
loue
of
god
.
¶
In
this
party
also
oure
lorde
speketh
ful
comfortably
of
his
grete
mercy
/
and
of
dyuersyte
of
synnes
.
¶
And
how
soules
shall
be
repreued
at
the
day
of
Iudgement
.
¶
And
of
the
pryncypall
tourmentes
in
hell
/
and
of
the
ioyes
of
heuen
.
¶
Our
lorde
than
graunt
●●
so
feruently
to
labour
/
euery
man
in
his
owne
vyneyerde
/
that
b●
the
prayer
of
his
blyssed
moder
/
and
by
his
grete
mercy
/
that
we
maye
gracyously
scape
that
drefull
daye
of
Iudgement
/
〈◊〉
with
his
chosen
chyldren
/
to
entre
in
to
the
gates
of
blysse
/
the
gloryous
syght
of
hym
euer
to
reioyce
.
Ame●
.
¶
The
.iii.
boke
.
Tertia
.
¶
The
fyrste
chapytre
of
the
.iii.
party
/
sheweth
of
that
profyte
of
temptacyons
/
and
how
euery
soule
in
that
last
ende
of
his
lyfe
shall
tast
and
fele
by
knowynge
●●
he
fully
pas
/
what
peyne
or
ioye
he
shall
haue
after
he
is
passed
.
¶
Also
how
the
fende
catcheth
soules
budet
the
coloure
of
some
goodnes
/
also
this
boke
maketh
mencyon
of
a
vysyon
that
this
blyssed
vyrgyn
had
with
dyuers
and
many
maters
/
as
it
is
rehersed
before
in
the
kalender
.
Ca●
i
THe
fende
a
mynystre
ordeyned
of
my
ryghtwysenesse
to
tourment
soules
/
whiche
greuously
offende
me
.
¶
And
I
ordeyned
theym
in
this
lyfe
/
that
they
sholde
tempte
and
do
greate
greuaunce
to
my
creatures
.
¶
Not
for
my
creatures
sholden
be
ouercome
/
but
forthey
sholden
ouercome
the
fende
/
and
that
they
sholde
receyue
of
me
the
glory
of
vyctory
/
throwe
the
vertu
that
is
pryued
in
them
.
¶
And
therfore
no
man
shall
drede
the
temptacyons
of
the
fende
/
for
ony
batayle
that
shall
befall
him
.
¶
For
I
haue
ordeyned
men
to
be
stronge
/
and
I
haue
gyuen
them
the
strengthe
of
a
wyll
/
the
whiche
is
made
myghty
in
the
blode
of
my
sone
/
whiche
wyll
no
fende
nor
creature
maye
remoue
/
for
youre
wyl
is
toyned
to
you
of
me
with
a
fre
chose
therfore
ye
maye
kepe
that
wyll
at
your
owne
choyse
(
as
you
lyke
)
and
releshe
it
yf
ye
wyll
.
¶
That
wyll
is
an
armure
/
whiche
ye
put
in
the
honde
of
youre
aduersary
.
¶
And
but
that
ye
take
hede
/
it
is
a
swerde
wherwith
he
smyteth
you
/
and
sometyme
sleeth
you
.
¶
Neuerthelesse
yf
a
man
take
not
this
sharpe
swerde
of
his
wyll
in
to
the
hondes
of
the
fende
(
that
is
to
saye
)
that
he
assente
not
to
his
temptacyons
and
greuaunces
/
he
shall
neuer
be
hurte
with
deedly
synne
throwe
ony
temptacyons
/
but
rather
those
temptacyons
shall
strengthe
him
so
that
he
open
his
eye
of
intelleccyon
to
beholde
my
charyte
/
whiche
charyte
suffreth
you
to
be
tempted
onely
/
that
ye
sholde
come
to
the
rewarde
that
is
ordeyned
for
vertu
.
¶
No
man
may
attayne
to
vertues
/
but
throw
the
knowynge
of
me
/
and
of
hymselfe
/
whiche
knowynge
is
most
parfytely
had
in
the
tyme
of
temptacyons
.
¶
For
than
a
man
knoweth
hymselfe
/
that
he
is
nought
of
hym selfe
whan
he
maye
not
remoue
and
put
awaye
the
peynes
and
greuaunces
the
whiche
he
desyred
to
voyde
.
¶
And
than
he
knoweth
me
also
in
his
propre
wyll
/
for
his
wyl
is
made
stronge
of
my
goodnes
/
for
asmohce
as
he
consenteth
not
to
suche
wycked
thoughtes
.
¶
More
ouer
the
eye
of
his
intelleccyon
seeth
that
my
charyte
suffreth
those
thoughtes
/
for
that
fende
is
feble
of
hymselfe
/
he
maye
do
nought
/
but
in
asmoche
as
I
suffre
and
withdrawe
my
honde
.
¶
I
suffre
hym
not
for
hatered
that
I
haue
to
you
/
but
for
grete
loue
/
not
for
ye
sholde
be
ouercome
of
him
/
but
that
ye
sholde
ouercome
hym
/
that
ye
maye
therby
come
to
the
parfyte
knowlege
of
me
/
and
of
youreselfe
.
¶
Also
that
vertu
maye
haue
experyence
therby
/
for
vertu
hathe
no
experyence
/
but
by
his
contraryte
.
¶
Therfore
beholde
well
and
se
that
the
fendes
be
but
my
mynystres
/
other
to
tourment
the
that
be
dapned
in
hell
/
other
to
tourmente
men
in
this
worlde
for
excersyce
in
vertues
/
and
experyence
in
the
soule
.
¶
And
yet
theyr
entent
is
for
no
excersyce
in
vertues
/
nor
for
experyence
/
for
they
haue
not
somoche
charyte
/
but
to
that
entent
/
that
they
wolde
take
awaye
frome
them
vertues
/
and
that
maye
they
not
/
but
ye
wyll
.
¶
Sees
thou
not
doughter
how
moche
is
the
foly
of
deedly
men
whiche
make
them
so
feble
/
so
that
I
haue
fulfylled
them
with
so
grete
strengthe
/
&
they
put
themselfe
in
to
the
hondes
&
power
of
fendes
.
¶
And
therfore
I
wyl
that
thou
knowe
/
that
at
the
ende
of
theyr
dethe
/
for
asmoche
as
they
made
themselfe
soget
to
the
power
of
the
fende
/
without
constrenynge
/
for
the
fende
maye
not
compel
them
/
but
wylfully
they
put
themselve
in
to
the
power
of
the
fende
/
therfore
at
the
last
ende
whan
they
come
to
deth
/
they
abyde
not
other
iudgement
/
but
with
that
wycked
domynacyon
/
they
deme
themselfe
by
wyckednesse
of
theyr
conseyence
.
¶
And
so
without
ony
hope
they
pas
forth
to
euerlastynge
peynes
of
hell
/
and
hell
is
streyned
of
them
with
hatered
and
or
euer
that
they
come
to
hell
/
here
they
haue
take
it
for
theyr
hyre
and
rewarde
/
this
thou
maye
se
by
ensamble
of
a
ryghtfull
man
.
¶
As
ryghtfull
men
whiche
lyued
in
charyte
/
and
dye
in
loue
whan
the
ende
or
dethe
cometh
/
y●
they
haue
lyued
party●●ly
in
this
lyfe
in
vertu
/
and
be
made
lyght
and
bryght
with
the
lyght
of
feythe
with
crylte
shewth
the
cye
of
parfyte
hope
/
the
good
and
that
profyte
of
the
blode
of
the
holy
lambe
my
sone
whiche
I
haue
ordeyned
to
them
/
than
that
goodnesse
they
coll
and
clyppe
with
armes
of
loue
/
and
●●reyne
me
to
them
in
the
laste
ende
●theyr
lyues
/
with
hausynges
of
loue
/
whiche
am
the
most
souerayne
&
euerlastynge
loue
.
¶
Than
in
this
maner
suche
men
taste
the
euerlastynge
lyfe
/
or
they
leue
the
heuy
but
then
of
theyr
body
(
that
is
to
saye
)
or
the
soule
be
departed
fro
the
body
¶
Other
ther
be
the
lyued
in
comune
charyte
/
that
were
not
in
so
grete
parfeccyon
/
and
whan
they
came
to
the
tyme
of
dethe
/
they
dyd
trust
to
my
mercy
with
the
lyght
of
feyth
&
hope
/
whiche
lyght
the
parfyte
soules
had
as
I
haue
sayde
before
.
¶
But
yet
they
haue
not
the
lyght
of
teythe
nor
hope
so
parfytely
/
as
parfyte
soules
haue
/
but
they
haue
lyght
and
hope
vnparfyte
.
¶
And
all
be
it
they
be
vnparfyte
/
yet
they
haue
my
mercy
whan
they
knowe
and
knowlege
that
my
mercy
is
more
and
larger
than
theyr
synnes
.
¶
But
wycked
men
worke
in
the
contrary
/
they
se
and
beholde
theyr
abydynge
place
of
peyne
without
ony
hope
/
&
that
they
take
withoute
my
charyte
/
as
I
sayde
before
¶
Wherfore
nother
of
these
twayne
abyde
other
Iudgement
/
but
whan
they
sholde
pas
/
eueryone
knoweth
the
place
and
abydynge
whyder
they
sholde
go
/
or
they
be
departed
fro
the
body
(
that
is
to
saye
)
they
the
sholde
be
dampned
knowe
theyr
place
with
peyne
without
charyte
&
with
hatered
and
dyspyracyon
.
¶
They
also
that
ben
partyte
and
shal
go
to
blys
knowe
theyr
abydynge
in
blys
with
the
lyght
of
feythe
/
and
with
loue
/
and
with
truste
of
the
vertu
of
the
holy
blode
shedynge
/
of
the
holy
meke
lambe
of
my
sone
.
¶
And
other
that
be
vnparfyte
with
truste
on
mercy
and
with
the
lyght
of
feythe
/
passe
forthe
to
the
place
of
purgatory
/
wher
they
shall
be
purged
and
made
parfyte
/
and
so
to
obtayne
the
blysse
of
heuen
.
¶
How
that
the
fende
alwaye
catcheth
soules
vnder
the
coloure
of
some
goodnesse
/
and
how
they
that
gone
by
the
grete
floode
and
not
by
the
brydge
be
dysceyued
and
go
to
losse
.
TAke
thou
hede
nowehowe
I
haue
tolde
the
/
howe
the
fende
calleth
and
styrreth
men
to
the
water
of
dethe
(
that
is
to
saye
)
to
the
water
that
blyndeth
them
with
worldly
delyces
and
hyghe
states
/
&
catcheth
them
with
a
false
hoke
of
delectacyon
vnder
colour
of
good
/
for
otherwyse
he
maye
not
haue
them
/
for
they
wolden
not
suffre
themselfe
to
be
taken
nor
dysceyued
/
yf
they
dydynot
fele
no
goodnesse
in
themselve
.
¶
For
a
soule
of
his
owne
nature
/
euer
desyreth
goodnes
/
but
yet
sothe
it
is
that
a
soule
sometyme
is
blynded
throwe
his
owne
loue
/
and
than
he
knoweth
not
the
venym
/
nor
the
dysceyte
of
the
fende
/
and
no
dyscrecyon
he
hathe
to
knowe
that
very
goodnesse
/
nor
what
is
profytable
to
the
soule
nor
to
the
body
.
¶
Therfore
the
fende
whan
he
seeth
a
man
so
blynded
throwe
his
owne
propre
loue
/
he
putteth
to
hym
dyuers
states
vnder
dyuers
colours
of
some
profyte
or
of
some
vertu
or
goodnes
.
¶
And
that
he
putteth
to
euery
man
after
his
state
/
and
after
the
pryncypall
vyces
/
in
the
whiche
he
knoweth
euery
man
after
his
dysposycyon
more
redy
to
fall
.
¶
Some
false
suggesty
on
s
he
putteh
to
a
relygyous
man
/
an
other
thyngehe
putteth
to
prelates
/
an
other
to
seculers
/
an
other
to
lordes
/
and
an
other
to
seruauntes
/
to
euery
man
after
the
degre
of
dyuers
states
.
¶
This
I
haue
rehersed
and
tolde
the
of
them
/
the
whiche
drownen
themselfe
in
the
floode
of
the
water
of
dethe
/
hauynge
no
rewarde
but
onely
to
themselfe
(
that
is
to
saye
)
louyge
themselfe
/
&
taken
no
hede
of
offences
done
to
me
/
and
of
suche
men
I
haue
tolde
the
theyrende
.
¶
And
now
forthermore
I
wyl
she
we
the
/
how
they
dysceyuen
themselve
.
¶
The
cause
in
general
is
/
for
whan
wylfully
they
wolden
fle
fro
peynes
/
they
fallen
in
to
peynes
.
¶
For
it
semeth
to
them
/
that
it
a
full
greate
labour
to
folowe
me
(
that
is
to
saye
)
to
go
by
the
waye
of
the
brydge
of
my
sone
/
therfore
they
drawen
abacke
for
drede
of
the
thorne
/
that
is
for
drede
of
sharpenesse
/
and
that
is
for
they
ben
vtterly
blynded
/
by
the
whiche
they
seen
not
/
nor
knowen
not
the
waye
of
my
sothefastnesse
/
as
thou
dyd
knowe
/
whan
I
shewed
it
the
in
the
begynnynge
of
thy
lyfe
/
whan
thou
dyd
praye
to
me
/
that
I
sholde
gyue
mercy
to
all
the
worlde
and
to
drawe
them
fro
derkenesse
of
deedly
synnes
.
¶
Thou
knowes
wel
that
at
that
tyme
/
I
shewed
me
to
the
in
a
fygure
of
a
tree
/
of
the
whiche
tree
thou
sauoured
begynnynge
nor
endynge
/
but
onely
thou
dyd
parceyue
that
the
roote
of
that
tree
was
ioyned
with
the
erthe
/
and
that
was
the
dyuyne
nature
was
knyt
with
the
nature
of
youre
hamanyte
.
¶
In
the
fote
of
the
tree
yf
thou
haue
good
mynde
/
there
was
a
thorne
/
fro
the
whiche
thorne
/
all
that
dyden
loue
theyr
owne
sensualyte
/
dyden
drawe
themselfe
fer
awaye
fro
the
thorne
/
and
stedden
in
hast
to
an
hyll
/
&
ther
was
a
pot
/
in
the
whiche
hyll
I
shewed
the
by
a
fygure
/
all
the
delyces
&
vanytes
of
the
worlde
.
¶
In
the
pot
it
semed
as
ther
had
be
where
/
but
there
was
none
/
therfore
thou
sawe
well
that
many
soules
dyden
perysshe
therin
for
hongre
.
¶
Some
that
knowen
the
perelles
of
the
worlde
/
dyden
retourne
agayne
to
the
tree
/
&
wenten
myghtly
by
the
thorne
(
that
is
to
saye
)
some
token
a
purpose
of
good
wyll
/
to
take
a
waye
of
sharpenesse
/
whiche
purpose
of
sharpenesse
/
or
it
be
parformed
/
is
suche
a
thorne
whiche
semeth
to
a
man
sholde
be
folowed
/
to
go
in
to
the
waye
of
sothefastnesse
.
¶
And
yet
on
the
one
party
the
conscyence
grutcheth
/
&
on
the
other
party
that
sensualyte
grutcheth
.
¶
Neuerthelesse
anone
as
a
man
with
hatered
and
dysplesaunce
of
hymselfe
/
taketh
a
purpose
myghtely
/
&
sayth
thus
in
his
herte
/
I
wyl
folowe
my
lorde
crucyfyed
/
than
sodeynly
that
purpose
breketh
the
throwe
(
that
is
to
saye
)
the
good
wyll
dothe
awaye
the
sharpenesse
/
and
than
shall
he
fyude
a
wonderfull
swetenesse
/
as
I
haue
declared
to
the
before
/
some
man
more
/
and
some
man
lesse
/
after
the
dysposycyon
and
besynes
of
dyuers
men
.
¶
Thou
knowes
at
that
tyme
howe
I
sayde
to
the
/
that
youre
lorde
was
vnmouable
/
&
sothe
it
is
/
for
I
am
not
chaunged
.
¶
I
withdrawe
me
fro
no
creature
that
wyll
come
to
me
/
I
haue
shewed
the
sothefastnesse
to
all
/
and
I
haue
shewed
me
to
them
and
made
me
vysyble
/
where
I
was
and
am
inuysyble
.
¶
What
is
it
to
loue
ony
thynge
withoute
me
/
they
knowen
not
me
/
nor
themselfe
/
bycause
they
were
made
blyde
/
throwe
a
cloude
of
vnordynate
loue
and
of
desyre
.
¶
Sees
thou
not
how
moche
they
ben
dysceyued
/
for
they
had
moche
rather
to
be
perysched
in
the
greate
see
/
than
to
passe
throwe
a
lytle
sharpenesse
.
¶
And
there
maye
none
passe
oute
of
this
lyfe
without
the
cros
/
saue
they
that
gone
by
the
hyghest
waye
/
and
yet
they
passen
not
without
some
peyne
/
but
that
peyne
is
to
them
a
refresshynge
.
¶
And
for
asmoche
as
the
worlde
for
synne
bryngeth
you
forthe
thornes
&
breres
/
as
I
tolde
the
before
/
and
renneth
throwe
a
stoode
the
is
a
see
without
rest
/
therfore
I
haue
ordeyned
/
and
gyuen
to
you
a
sure
brydge
/
wherby
ye
maye
passe
fro
that
worlde
&
you
wyll
.
¶
To
this
tyme
I
haue
shewed
the
/
how
that
suche
men
dysceyuen
themselfe
with
an
vnordynate
drede
/
&
how
I
am
poure
lorde
god
/
whiche
am
not
chaunged
.
¶
And
that
I
take
no
hede
to
the
parsones
/
but
to
the
holy
desyres
of
the
parsones
/
and
this
I
haue
shewed
the
in
a
fygure
of
a
tree
.
¶
How
the
world
for
synnes
brought
forthe
thornes
and
breres
/
yet
some
there
ben
that
ben
not
noyed
with
them
/
all
be
it
the
no
man
maye
come
to
blysse
/
withoute
some
peyne
here
suffred
or
he
passe
.
NOw
I
am
purposed
to
shewe
the
whiche
they
ben
that
be
harmed
of
the
thornes
and
breres
/
and
whiche
not
.
¶
And
for
asmoche
as
to
this
tyme
I
haue
shewed
to
the
dampnacyon
of
suche
men
(
and
my
goodnesse
)
and
I
tolde
the
how
they
ben
dysceyued
of
theyr
owne
propre
sensualyte
.
¶
Nowe
therfore
I
wyll
shewe
to
the
/
how
they
ben
hurte
of
thornes
onely
.
¶
Soth
it
is
/
no
man
that
is
comen
in
to
this
lyfe
lyueth
forthe
with
bodyly
labour
or
ghostly
.
¶
My
seruauntes
bere
grete
bodyly
labours
/
theyr
soules
be
ful
fre
fro
that
trauayle
/
for
they
fele
no
trauayle
/
&
that
is
for
theyr
wyll
holy
accordeth
with
my
wyll
.
¶
And
the
wyl
it
is
/
that
maketh
men
haue
peyne
/
they
beren
bothe
bodyly
peyne
and
ghostly
(
as
I
sayde
before
)
whiche
begynne
to
tast
&
fele
here
in
this
lyfe
tokens
of
hell
peynes
/
as
my
seruauntes
in
the
contrary
do
begynne
here
to
sele
and
sauour
the
tokyns
and
sykernes
of
euerlastyn
lyfe
.
¶
Knowes
thou
not
doughter
that
it
is
a
ful
synguler
and
a
greate
good
and
rewarde
/
whiche
the
blyssed
company
in
heuen
haue
.
¶
It
is
theyr
ful
wyll
to
haue
his
wyll
/
whom
they
desyre
&
loue
/
they
couet
me
/
and
for
that
they
couet
me
/
they
haue
me
/
and
sauour
me
without
ony
rebellyon
or
withstondynge
/
for
they
haue
lefte
of
and
forsaken
the
heuynesse
of
the
body
/
whiche
was
a
wycked
lawe
of
the
flesshe
/
whiche
stryued
agaynst
the
spyryte
.
¶
The
body
was
a
meane
to
man
/
whiche
body
wolde
not
suffre
hym
to
knowe
the
sothefastnes
and
that
they
myght
not
se
me
face
to
face
/
that
myght
not
be
/
for
the
body
dyd
let
them
fro
that
syght
.
¶
After
that
that
the
soule
hathe
forsake
the
greuous
heuynesse
of
the
body
/
than
is
his
wyl
fulfylled
.
¶
For
whan
he
desyreth
me
/
he
seeth
me
/
in
whose
syght
abydeth
al
your
blys
.
¶
Whan
the
soule
seeth
he
knoweth
/
&
whan
he
knoweth
he
loueth
.
¶
Whan
he
loueth
me
most
souerayne
and
euer
lastynge
goodnesse
/
than
he
tasteth
and
sauoureth
me
.
¶
Whan
he
tasteth
/
he
fulfylleth
his
wyl
(
that
is
to
saye
)
his
desyre
that
he
hathe
to
knowe
and
beholde
me
/
and
in
the
desyre
he
hathe
me
/
and
whan
he
hathe
me
/
he
desyreth
me
.
¶
And
as
I
sayd
before
/
peyne
is
fer
fro
that
desyre
/
&
werynes
is
fer
fro
replecyon
.
¶
Also
thou
sees
that
my
seruauntes
pryncypally
sholde
receyue
theyr
blysse
in
knowynge
of
me
/
and
in
the
syght
of
me
/
whiche
syght
and
knowynge
of
of
them
/
fulfylleth
the
wyll
of
them
in
all
thynges
.
¶
And
what
the
wyl
desyreth
/
it
hathe
/
and
so
it
is
pleynly
fulfylled
/
therfore
I
sayde
to
the
/
that
syngulerly
to
tast
and
sauoure
euerlastynge
lyfe
/
was
that
whiche
the
wyll
desyreth
to
haue
.
¶
But
yet
thou
shall
knowe
/
that
whan
that
soule
seeth
me
and
knoweth
me
/
it
is
fulfylled
.
¶
And
in
this
lyfe
as
I
sayd
he
receyueth
as
for
a
rewarde
a
sykernesse
of
euerlastynge
lyfe
/
begynnynge
here
in
a
maner
to
sauour
and
tast
/
that
they
sholde
haue
after
in
full
replecyon
without
ende
.
¶
But
here
thou
askes
how
a
soule
maye
fele
a
sykernesse
in
this
lyfe
/
I
tell
the
it
is
in
the
syght
of
my
goodnesse
in
hym
/
and
in
the
knowlegynge
and
knowynge
of
my
sothefastnes
/
whiche
knowynge
the
bryght
&
clere
intelleccyon
he
hathe
in
me
/
whiche
intelleccyon
is
that
eye
of
the
soule
.
¶
This
eye
hathe
a
lytle
blacke
in
the
eye
/
whiche
gyueth
syght
of
holy
feythe
/
whiche
lyght
of
the
feythe
/
maketh
a
soule
to
knowe
&
to
folowe
the
waye
&
the
doctryne
of
my
sothefastnesse
/
that
is
of
my
sone
incarnate
/
without
this
clere
syght
of
feythe
/
that
waye
and
doctryne
is
not
seen
/
but
as
a
man
seeth
that
hathe
onely
the
forme
of
an
eye
/
&
not
the
syght
/
a
cloude
couereth
that
lytle
blacke
whiche
gyueth
lyghte
to
the
eye
.
¶
For
that
lytle
blacke
of
of
the
intellectual
eye
/
whiche
gyueth
clere
syght
/
is
the
holy
feythe
whiche
blacke
whan
a
cloude
of
vntruthe
or
of
mysbyleue
is
cast
ther
vpon
/
it
seeth
ryght
nought
/
whiche
cloude
of
mysbyleue
cometh
of
a
mannes
owne
propre
loue
/
and
sothe
it
is
/
it
seeth
not
/
for
it
hathe
a
lykenes
and
forme
of
an
eye
/
but
it
hath
no
lyght
¶
For
throwe
his
owne
propre
loue
he
hathe
take
fro
hymselve
/
his
owne
propre
lyght
.
¶
Thou
sees
also
that
in
the
syght
of
the
intellectuall
eye
/
they
haue
knowynge
/
&
whan
they
knowe
/
they
loue
/
and
whan
they
loue
/
they
leue
and
forsake
theyr
propre
wyll
.
¶
And
whan
they
put
theyr
owne
wyll
/
than
they
take
my
wyl
/
whiche
desyre
not
but
your
satysfaccyon
.
¶
Suche
that
forsake
theyr
owne
wyll
/
they
gone
away
myghtly
/
fro
the
party
of
the
lower
waye
/
and
begynne
to
ascende
vp
by
the
brydge
/
&
gone
vpon
thornes
.
¶
And
for
theyr
feet
(
that
is
to
say
)
theyr
affeccyons
ben
accordynge
with
my
wyll
/
therfore
the
thornes
do
them
no
harme
.
¶
Therfore
I
tolde
the
that
they
dyd
suffre
peyne
bodyly
/
but
no
peyne
to
theyr
soule
/
for
theyr
sencyble
wyll
is
deed
/
whiche
bryngeth
&
causeth
the
peyne
/
and
tourmenteth
the
soule
of
a
creature
.
¶
And
whan
that
sencyble
wyll
is
voyded
/
than
is
that
peyne
auoyded
.
¶
And
more
ouer
they
bere
all
thynges
and
do
suffre
with
grete
reuerence
/
&
take
it
to
a
grete
grace
/
for
my
name
to
be
troubled
/
and
they
desyre
nothynge
/
but
that
I
wyll
.
¶
Yf
I
suffre
them
to
haue
ony
peyne
throwe
temptacyon
of
the
fende
to
preue
vertu
in
them
/
as
I
sayd
before
/
they
make
resystens
with
a
good
wyll
/
whiche
wyll
they
haue
made
stronge
and
myghty
in
me
/
&
haue
meked
&
loued
themselve
.
¶
And
with
pease
&
rest
of
soule
/
they
thynke
themselve
vnworthy
ony
grace
or
rest
demynge
themselfe
worthy
to
haue
manyfolde
peynes
/
and
so
withoute
ony
peyne
/
or
dysease
/
they
passe
out
of
this
worlde
/
with
a
full
knowynge
of
themselfe
/
and
with
an
inwarde
ghostly
ioye
.
¶
And
this
shall
be
/
wheder
they
be
troubled
of
the
fende
/
or
wheder
sekenesse
tourment
them
or
pouerte
/
or
ony
promocyon
of
state
in
the
worlde
/
or
dethe
of
chyldren
/
or
of
frendes
/
whiche
been
al
ful
sharpe
thornes
/
the
whiche
the
erthe
brought
forthe
for
synne
.
¶
And
al
these
thornes
they
do
suffre
ryght
pacyently
and
full
benyngely
/
with
the
clere
lyght
of
reason
/
and
lyght
of
the
holy
feythe
/
beholdynge
me
most
souerayne
goodnesse
.
¶
For
I
maye
nothynge
desyre
but
all
good
/
yf
passyons
&
penes
I
sende
to
them
it
is
not
for
hatered
/
but
for
a
faderly
loue
.
¶
After
tyme
they
haue
knowen
a
parfyte
loue
in
me
/
anone
they
come
agayne
to
themselve
/
knowynge
theyr
owne
defautes
.
¶
And
than
they
seen
with
the
lyghte
of
feythe
/
that
al
goodnesse
shall
be
rewarded
/
synne
shal
be
punysshed
/
and
a
lytle
synne
contynued
/
shall
haue
an
infynyte
peyne
/
for
it
was
done
agaynst
me
/
the
whiche
am
infynyte
goodnesse
.
¶
Also
by
the
lyght
of
this
feythe
/
they
take
it
for
a
specyall
grace
/
that
I
wyll
amende
them
&
punesshe
them
here
in
this
lyfe
/
and
in
this
tyme
that
shall
haue
ende
.
¶
So
they
reken
theyr
synnes
togyder
/
&
as
they
purchase
meryte
/
with
contrycyon
of
herte
/
or
with
parfyte
pasyence
/
they
ben
rewarded
with
good
without
ende
for
theyr
laboures
.
¶
And
yet
they
knowe
well
/
that
all
the
trauayle
of
this
shorte
lyfe
is
full
lytle
.
¶
The
tyme
onely
is
asmoche
/
as
the
poynte
of
an
nelde
and
no
more
/
and
so
passeth
the
labour
with
the
tyme
/
for
pacyently
they
suffre
and
passe
throwe
the
actuall
sharpenesse
of
the
thornes
/
and
it
toucheth
not
the
hertes
/
for
theyr
hertes
drawe
out
fro
them
(
that
is
to
say
)
fro
the
drede
of
sharpnesse
/
throwe
the
sensyble
loue
that
is
put
in
me
/
and
confyrmed
throwe
desyre
of
loue
.
¶
Than
the
sothefastnesse
is
/
that
suche
that
passen
pacyently
the
sharpenesse
of
the
thorne
/
that
they
tasten
the
lyfe
that
shall
laste
/
takynge
in
this
lyfe
a
token
/
or
an
ernest
/
or
a
sykernesse
of
that
euerlastynge
lyfe
.
¶
Whan
they
stonde
in
the
water
/
they
bathen
them
not
/
whan
they
passen
by
the
thornes
/
they
fele
not
the
sharpenes
.
¶
For
with
all
theyr
besynesse
they
soughte
me
/
whiche
am
souerayne
goodnes
.
¶
And
this
they
haue
soughte
/
wher
it
is
pleynly
founde
(
the
is
to
say
)
in
the
worde
of
my
onely
begoten
sone
.
¶
Of
euyll
that
cometh
of
blyndenesse
of
the
eye
of
intellecyon
/
and
how
good
dedes
done
out
of
the
state
of
grace
/
auayleth
not
to
the
euerlastynge
lyfe
.
THis
I
purpose
to
declare
the
/
bycause
thou
sholde
knowe
it
the
better
.
¶
Also
I
haue
declared
to
the
how
they
taste
the
ernest
of
sykernesse
of
hell
/
of
the
whiche
maner
men
I
haue
tolde
you
they
ben
dysceyued
.
¶
Now
I
shal
tell
the
how
sorowe
cometh
to
them
and
how
they
receyuen
the
ernest
or
sykernesse
of
hell
.
¶
And
that
is
/
for
throwe
theyr
vntruthe
that
cometh
of
theyr
owne
propre
loue
/
the
eye
of
the
intelleccyon
is
blynded
.
¶
For
ryght
as
all
sothefastnes
is
purchased
and
wonne
with
the
lyght
of
feythe
/
ryght
so
lesynge
and
dysceyte
been
get
&
had
with
vntruthe
.
¶
I
speke
of
vntruthe
and
of
infydelyte
/
of
them
that
haue
receyued
the
holy
baptym
/
in
the
whiche
baptym
the
lyghte
was
impressed
to
the
eye
of
the
intelleccyon
.
¶
And
whan
the
tyme
of
dyscrecyon
was
come
/
yf
they
haue
excersyce
in
vertues
/
they
kepe
the
lyght
of
feythe
/
and
brynge
forthe
vertues
of
lyfe
/
&
fruyte
to
theyr
neyghbour
.
¶
For
ryght
as
a
woman
bryngeth
forthe
and
bereth
a
quycke
sone
/
and
yeldeth
that
quycke
sone
to
her
spouse
ryght
so
they
that
kepe
the
lyght
of
feythe
gyuen
to
me
vertues
of
lyfe
/
whiche
am
the
spouse
of
the
soule
.
¶
These
other
the
whiche
kepen
not
the
lyght
of
feythe
/
worke
the
contrary
/
for
whan
they
come
to
the
tyme
of
dyscrecyon
/
in
whiche
tyme
they
sholde
vse
the
lyght
of
feythe
&
brynge
forthe
vertues
with
the
lyf
of
grace
/
than
brynge
they
forthe
deed
soules
(
they
been
deed
)
for
all
theyr
dedes
been
deed
/
whan
they
been
indeedly
synne
/
as
to
to
the
waye
of
sanacyon
.
¶
And
yf
the
lyght
of
feythe
be
taken
away
fro
them
/
yet
they
haue
the
forme
of
the
sacrament
of
baptym
/
but
they
haue
no
lyghte
/
for
the
lyght
is
taken
awaye
by
a
derke
cloude
of
synne
/
the
whiche
is
cause
of
theyr
propre
loue
/
whiche
synne
couereth
the
rounde
blacke
in
the
eye
/
by
the
whiche
he
had
syght
.
¶
For
suche
it
is
layd
feythe
without
werkes
is
deed
/
wherfore
ryght
as
a
deed
man
whiche
seeth
not
/
so
the
ghostly
eye
seeth
not
/
whan
that
is
couered
the
gyueth
lyght
¶
Also
he
knoweth
not
/
that
he
hathe
no
beynge
of
hymselve
.
¶
Also
he
knoweth
not
his
owne
defautes
/
nor
my
goodnesse
that
I
do
to
hym
/
of
the
whiche
goodnes
he
had
his
beynge
&
all
other
grace
aboue
hym
.
¶
So
that
whan
he
knoweth
nother
me
/
nor
hymselve
/
he
hathe
not
his
owne
propre
sensualyte
/
but
he
loueth
it
&
seketh
it
to
make
a
way
to
his
appetyte
.
¶
And
so
he
bryngeth
forthe
deed
chyldren
of
many
deedly
synnes
/
and
me
he
loueth
not
/
and
whan
he
loueth
not
me
/
he
loueth
not
that
that
I
loue
/
that
is
his
neyghbour
.
¶
And
he
hathe
no
maner
lykynge
to
worke
nor
yet
to
do
that
is
plesynge
to
me
(
that
is
to
saye
)
to
do
vertues
/
whiche
pleseth
me
to
se
them
done
in
you
/
not
for
my
profyte
/
for
ye
maye
not
profyte
me
/
for
I
am
he
that
haue
beynge
/
and
nothynge
is
done
with
out
me
/
saue
synne
whiche
is
nought
in
hymselfe
/
for
it
taketh
fro
me
the
soule
.
¶
Wherfore
it
●elyteth
me
for
your
profyte
/
that
I
may
haue
you
nombred
in
my
euerlastynge
lyfe
.
¶
And
thus
as
thou
sees
euedently
the
feythe
of
that
other
party
is
deed
/
for
it
is
without
good
werkes
/
and
the
werkes
that
they
done
/
done
not
profyte
to
them
/
as
to
the
euerlastynge
lyfe
/
for
they
haue
not
the
lyfe
of
grace
¶
Neuerthelesse
it
is
not
to
leue
of
good
werkes
/
whether
they
be
done
with
grace
or
without
grace
.
¶
For
there
is
no
good
dedes
vnrewarded
nor
the
euyll
dedes
vnpunyshedde
.
¶
Good
dedes
those
ben
done
in
the
state
of
grace
/
without
the
infeccyon
deedly
synne
/
&
they
done
gyue
to
hym
the
lyfe
euerlastynge
.
¶
And
al
those
good
dedes
that
ben
done
in
deedly
synne
/
they
done
not
profyte
to
hym
to
haue
the
euerlastynge
lyfe
.
¶
Neuerthelesse
in
dyuers
maners
it
is
rewarded
/
as
I
haue
sayde
before
.
¶
Wherby
sometyme
I
gaue
them
tyme
of
repentaunce
/
or
els
I
impresse
them
in
the
mynde
of
my
seruauntes
and
in
theyr
prayers
/
throwe
whose
prayers
/
they
voyde
them
fro
theyr
synnes
.
¶
Somtyme
whan
they
ben
not
rewarded
with
tyme
of
abydynge
/
nor
with
the
prayers
of
my
seruauntes
/
for
the
lacke
of
grace
/
with
suche
other
/
they
ben
rewarded
than
with
temporall
prosperyte
/
or
with
temporall
thynges
and
make
of
theym
as
of
beestes
to
be
made
fatte
in
the
flesshe
/
so
those
wretched
and
ryght
synfull
men
the
whiche
alwaye
haue
ben
contrary
to
my
wyll
/
&
haue
done
good
werkes
/
not
in
the
state
of
grace
/
but
in
deedly
synne
/
whan
they
wolden
not
in
theyr
workynge
receyue
prayers
nor
other
ghostly
helpes
nor
socours
with
the
whiche
helpe
I
haue
called
them
to
grace
in
the
tyme
y
they
were
repreuable
/
throwe
theyr
defautes
.
¶
Than
of
my
goodnes
my
wyll
is
to
yelde
them
and
rewarde
them
/
in
temporall
thynges
/
there
they
ben
wretchydly
made
fat
/
and
yf
they
amende
not
theyrselfe
/
they
gone
to
euerlastynge
derkenesse
and
peyne
.
¶
Therfore
doughter
se
how
they
been
dysceyued
.
who
dysceyueth
them
?
They
themselfe
.
They
cal
themselfe
the
lyghte
of
very
feythe
/
and
gone
as
blynde
men
gropynge
&
cleuynge
to
that
they
touche
/
&
bycause
they
se
no
thynge
but
with
a
blynded
eye
whiche
is
set
by
affeccyon
/
in
passynge
thynges
and
vanytes
.
¶
Therfore
they
ben
dysceyued
&
done
as
fooles
whiche
onely
done
beholde
that
golde
&
not
the
venym
.
¶
Therfore
knowe
thou
for
certayne
that
worldely
vanytes
that
ben
take
&
kepte
withoute
me
/
or
with
theyr
propre
and
vnordynate
loue
ben
repreuable
/
as
I
shewed
it
to
the
before
in
the
lykenes
of
a
tree
/
whan
I
sayde
to
the
/
that
suche
men
dyden
bere
golde
before
/
and
venym
bevynde
.
¶
The
venym
was
not
withouten
golde
/
and
the
golde
was
not
without
venym
/
but
the
fyrste
beholdynge
is
golde
/
&
no
man
kepte
hymselfe
fro
the
venym
/
but
all
those
that
weren
made
clere
in
syghte
/
with
the
very
lyght
of
parfyte
feythe
.
¶
The
seconde
chapytre
telleth
how
the
preceptes
of
god
maye
not
parfytely
be
kepte
but
a
man
kepe
the
counseyles
.
¶
And
how
in
euery
state
oflyuynge
/
the
whiche
a
man
sheweth
with
a
good
wyll
&
holi
to
god
is
acceptable
&
plesynge
to
god
/
&
how
worldely
men
with
all
theyr
ryches
&
goodes
can
not
holde
them
contented
/
and
of
theyr
peyne
which
they
deserue
for
theyr
wycked
wyll
/
aswell
in
this
lyfe
/
as
after
theyr
dethe
/
and
of
other
maters
/
as
it
is
shewed
in
the
kalendre
.
Ca.
ii
.
THis
that
I
saye
is
for
them
that
ben
made
clere
in
syght
with
the
lyght
of
veri
feythe
with
whiche
they
cutten
awaye
fro
my
loue
/
the
wyll
of
theyr
propre
sensualyte
/
with
a
swerde
of
two
poyntes
(
the
is
to
saye
)
with
hate
of
vyces
/
&
loue
of
vertues
/
&
whiche
with
the
lyghte
of
reason
dyde
kepe
&
get
golde
in
the
worlde
.
¶
And
this
I
say
of
them
/
whiche
wyl
haue
good
&
kepe
good
.
¶
But
they
that
wolde
vse
greate
parfeccyon
/
dyden
dyspyse
temporall
goodes
/
bothe
in
wyl
and
in
dede
.
¶
Those
dyden
kepe
the
actuall
counseyle
(
that
is
to
say
)
they
kepten
the
counseyle
in
dede
&
actualy
/
&
the
was
gyuen
to
them
of
my
sothefastnes
.
¶
And
they
the
hadden
goodes
&
kepte
in
the
maner
/
as
it
is
sayde
before
/
been
they
that
kepen
the
commaundymentes
/
and
also
the
counseles
as
in
wyll
but
not
actualy
/
for
the
counseyles
ben
so
knytte
togyder
with
the
preceptes
/
that
no
man
maye
kepe
the
preceptes
/
without
he
kepe
the
counseyles
(
not
actualy
)
but
in
wyll
and
good
entent
(
that
is
to
saye
)
bycause
he
kepeth
suche
rychesse
with
mekenesse
/
and
with
no
pryde
/
but
holdeth
them
as
goodes
lende
/
&
hathe
them
not
as
for
his
owne
goodes
/
but
as
goodes
taken
to
his
vse
of
my
goodnesse
.
¶
So
that
whan
ye
haue
goodes
ye
kepen
them
to
youre
propre
vse
/
in
asmoche
as
I
leue
them
.
¶
And
ye
kepe
them
asmoche
as
I
suffre
/
&
I
gyue
them
and
forgyue
asmoche
as
I
se
they
been
spedefull
for
you
.
¶
In
this
maner
wyse
ye
sholden
vse
ryches
/
&
otherwyse
.
¶
And
whan
a
man
so
dothe
/
than
kepeth
he
my
preceptes
/
and
loueth
me
aboue
all
other
thynges
/
and
his
neyghbour
as
hymselfe
.
¶
And
so
a
man
lyueth
with
a
fre
herte
/
and
casteth
suche
worldely
rychesse
frome
his
desyre
(
that
is
to
saye
)
for
he
loueth
them
not
/
nor
he
kepeth
them
not
/
excepte
I
graunte
them
to
hym
.
¶
And
all
he
it
that
he
hathe
actually
/
yet
in
affeccyons
he
kepeth
my
counseyles
(
as
it
is
sayde
before
)
and
casteth
awaye
fro
hym
the
venym
of
an
vnruled
loue
/
suche
maner
of
men
abyden
and
lyue
in
comyn
charyte
.
¶
Other
that
kepen
the
foresayde
counseyles
bothe
actually
and
mentally
/
and
as
in
affeccyon
/
those
been
in
parfyte
charite
.
¶
For
with
a
very
sym
plynesse
/
they
kepen
the
counseyles
with
my
sothefastnesse
whiche
was
incarnate
/
sayde
to
hym
that
asked
.
¶
Mayster
what
shall
I
do
/
yf
that
I
shall
haue
euerlastynge
lyfe
?
¶
Oure
lorde
sayde
agayne
to
hym
.
¶
Kepe
the
commaundymentes
.
¶
He
sayd
to
hym
agayne
.
¶
I
haue
parfourmed
al
those
.
¶
Ihesu
sayd
agayne
yf
thou
wyll
be
parfyte
/
go
and
sell
all
the
goodes
that
thou
hase
/
and
gyue
them
to
poore
men
.
¶
This
man
was
sory
than
/
for
he
kepte
the
good
that
he
had
with
to
moche
loue
.
¶
Parfyte
men
kepen
the
counseyles
/
the
whiche
dyspysen
the
worlde
with
al
his
rychesse
.
¶
Leue
they
maken
theyr
bodyes
with
greate
penaunce
as
with
wakynge
/
with
meke
prayer
/
and
deuoute
and
contynuall
prayers
/
&
with
other
afflyccyons
.
¶
Other
that
abyden
in
comyn
charyte
and
rysen
not
actually
fro
the
worlde
/
yet
therfore
they
losen
not
the
lyfe
euerlastynge
.
¶
For
they
been
not
bounden
to
leue
those
ryches
/
neuerthelesse
they
sholden
holde
them
as
I
haue
sayde
.
¶
And
whan
they
kepen
them
so
/
they
offenden
not
/
for
all
thynges
ben
good
and
parfyte
that
ben
made
of
me
/
for
I
am
the
hyghest
and
the
most
souerayne
goodnesse
/
and
all
goodes
ben
made
to
do
seruyce
to
my
reasonable
creatures
.
¶
Not
so
that
those
creatures
sholden
be
seruauntes
of
the
rychesse
of
the
worlde
/
but
that
my
reasonable
creatures
sholden
lawefully
kepe
suche
rychesse
/
and
haue
them
.
¶
And
yf
it
lyke
them
to
haue
rychesse
/
and
not
to
go
to
greater
parfeccyon
/
so
that
the
rychesse
ben
not
preferred
/
but
that
they
be
euer
vnder
/
and
do
seruyce
to
my
creatures
/
than
sholden
they
yelde
to
m●theyr
desyre
onely
/
and
loue
other
thynges
/
and
holde
them
not
as
theyr
thynges
/
but
as
goodes
that
ben
lende
them
/
and
graunted
to
theyr
vse
.
¶
I
take
no
hede
nor
nor
rewarde
/
as
for
my
parsones
nor
for
states
/
for
in
euery
state
the
a
man
wyll
take
and
kepe
/
so
that
he
haue
a
good
and
an
holy
wyll
/
it
shall
be
acceptable
to
me
.
¶
Who
is
he
than
that
shall
haue
suche
ryches
/
in
the
maner
as
I
haue
sayde
/
they
onely
that
haue
caste
awaye
the
venym
of
theyr
ryches
/
with
hate
of
theyr
propre
sensualyte
/
and
with
loue
of
vertues
/
and
vtterly
putten
fro
them
the
venym
of
vnordynate
and
vnruled
wyll
.
¶
And
they
that
haue
set
theyr
wylles
with
my
loue
&
drede
/
suche
men
and
women
maye
chose
&
kepe
eche
state
what
pleseth
them
/
&
shall
be
able
in
euery
state
/
to
come
to
the
blysse
euer
endurynge
.
¶
Not
with
stondynge
that
the
parfyte
&
pleseable
state
be
more
acceptable
to
me
(
that
is
to
saye
)
to
aryse
parfytely
/
actually
/
and
mentually
fro
all
the
ryches
of
the
worlde
.
¶
And
that
feleth
hymselve
not
able
to
that
parfeccyon
throwe
his
owne
freylte
/
maye
than
stonde
in
the
comyn
state
of
lyuynge
/
euery
man
after
his
owne
state
.
¶
And
that
ordeyned
my
goodnesse
/
so
that
no
man
shall
he
excused
in
what
state
he
stonde
(
for
sothe
it
is
)
they
haue
no
excusacyon
.
¶
For
by
compassyon
I
condyscended
to
theyr
feblenesse
and
passyons
/
in
somoche
that
who
so
wyll
abyde
in
the
passynge
worlde
maye
haue
rychesse
/
and
abyden
in
the
state
of
matrymonye
/
&
noryshe
theyr
chyldren
/
and
besy
them
in
the
worlde
for
them
/
&
kepe
what
state
they
wyll
.
¶
So
that
they
cut
awaye
the
venym
of
theyr
propre
sensualyte
/
whiche
bryngeth
in
the
peyne
&
dethe
euer
endurynge
.
¶
And
sothely
venym
it
is
/
for
ryght
as
venym
bryngeth
peyne
to
the
body
/
and
at
the
laste
dethe
/
but
he
caste
it
out
that
soner
fro
hym
/
or
take
some
medycyne
/
ryght
so
it
is
of
this
cursed
scorpyon
and
venym
of
worldely
loue
.
¶
I
saye
not
that
they
sholde
cast
awaye
temporall
goodes
fro
themselfe
/
for
temporall
goodes
in
themselfe
ben
good
/
for
of
me
they
ben
made
and
ordeyned
that
am
moost
souerayne
good
.
¶
And
therfore
a
man
maye
vse
them
as
he
wyll
/
with
holy
loue
and
very
trewe
drede
.
¶
But
I
say
of
the
wycked
wyll
of
a
man
/
the
whiche
poysoneth
the
soule
bryngynge
in
dethe
/
but
it
be
cast
out
hastely
with
all
maner
desyres
of
the
herte
by
deuoute
confessyon
/
the
whiche
confessyon
/
is
the
most
souerayne
medycyne
/
that
delyuereth
a
man
fro
suche
venym
/
thoughe
it
seme
ryght
bytter
in
the
sensualyte
.
¶
Sees
thou
not
how
now
all
suche
been
dysceyued
that
myghte
and
they
wolde
haue
me
/
and
also
haue
comforte
&
ghostly
gladnesse
and
put
awaye
fro
them
heuynesse
.
¶
And
yet
rather
they
coueyten
euyll
vnder
coloure
of
good
thynge
/
euer
with
all
maner
besynesse
and
vnordynate
loue
to
gader
togyder
gredyly
golde
.
¶
Neuerthelesse
bycause
they
ben
blynded
with
moche
mystrustynge
of
infydelyte
/
they
knowen
not
this
venym
.
¶
And
they
knowen
well
that
they
been
poysoned
and
venymed
/
and
yet
they
wyl
not
receyue
no
medicyne
.
¶
Suche
people
done
bere
the
fendes
crosse
/
and
tasten
without
ony
doubte
the
ernest
of
hell
.
¶
How
worldely
men
with
all
theyr
rychesse
and
goodes
/
can
not
holde
them
contented
/
and
of
the
peyne
that
they
deserue
for
theyr
wycked
wylles
/
aswell
in
this
lyfe
/
as
after
theyr
dethe
.
I
Sayde
before
to
the
/
that
wyll
alone
is
cause
why
man
is
punysshed
and
peyned
all
with
my
seruauntes
in
asmoche
as
they
lacke
theyr
owne
wyll
/
and
been
gouerned
after
my
wyl
/
therfore
they
fele
no
peyne
that
greueth
them
but
they
been
fulfylled
in
theyr
soules
felynge
me
īwardeli
by
grace
.
¶
And
all
suche
that
haue
not
me
/
maye
in
no
wyse
be
fulfylled
/
&
yf
they
had
all
the
worlde
.
¶
For
all
thynges
that
ben
made
/
ben
lesse
of
dygnyte
than
man
/
for
they
ben
made
for
man
/
&
not
man
for
them
/
and
therfore
he
maye
not
be
fulfylled
with
them
.
¶
I
alone
maye
fulfyll
hym
/
&
none
but
I.
¶
Therfore
all
suche
worldely
wretches
/
ben
so
clypped
with
that
derke
cloude
of
blyndenesse
.
¶
Euer
they
ben
besy
/
and
labour
in
vayne
/
alwaye
desyrynge
to
haue
suche
as
they
shal
neuer
haue
/
&
so
they
may
neuer
be
fylled
.
¶
For
of
me
the
maye
fulfyll
them
/
they
wyll
no
thynge
aske
¶
I
tell
the
how
it
stondeth
with
them
in
peynes
/
thou
knowes
well
that
loue
causeth
peyne
/
whan
that
thynge
the
is
lost
/
to
the
whiche
al
worldely
men
ben
holy
conformed
.
¶
Worldely
men
conformen
them
in
al
maner
wyses
by
vnordynate
loue
to
erthely
thynges
/
and
ther
by
they
ben
made
all
erthe
.
¶
For
they
haue
a
maner
of
ghostly
impressyon
of
lykenes
with
ryches
.
¶
Who
is
that
/
what
euer
state
he
stondes
in
/
that
wolde
for
ony
seruyce
done
to
creatures
/
haue
the
losse
of
me
.
¶
Or
who
is
that
the
whiche
maketh
of
his
owne
body
by
vnclennesse
of
lyuynge
/
an
vnreasonable
beest
?
¶
All
suche
feden
them
of
the
erthe
/
by
desyrynge
of
dyuers
worldely
states
.
¶
And
they
wolden
that
they
sholden
euerlast
/
but
it
wyll
not
be
/
for
they
passen
awaye
as
the
wynde
/
other
by
meane
of
dethe
/
or
els
I
by
ryghtwyse
ordynaunce
depryue
them
/
fro
suche
thynges
that
they
so
loue
vnordynately
/
and
than
is
theyr
peyne
intollerable
/
for
by
asmoche
as
they
had
suche
good
in
possessyon
by
an
vnordynate
loue
/
by
somoche
they
lese
them
with
sharper
peyne
.
¶
Neuerthelesse
yf
they
hadden
kepte
them
as
goodes
lente
/
and
not
as
theyr
propre
goodes
/
doubtelesse
they
sholden
haue
forsake
them
without
peyne
.
¶
And
therfore
theyr
peyne
is
the
more
/
bycause
they
haue
not
that
they
desyre
.
¶
For
as
I
sayde
the
worlde
maye
not
fulfyll
them
/
and
than
they
haue
a
grete
peyne
/
what
ben
the
paynes
of
his
conscyence
/
and
what
peynes
he
suffreth
that
wyll
be
venged
for
worldely
good
/
I
shall
tell
the.
¶
Contynually
he
freteth
hymselfe
/
and
fyrste
he
sleeth
his
owne
soule
/
soner
than
his
ghostly
enemy
.
¶
He
is
fyrste
deed
/
for
he
hath
sleyne
hymselfe
/
with
the
swerde
of
hate
.
¶
O
what
peyne
suche
a
couetous
worldely
man
the
is
enuyous
suffreth
in
his
conscyence
/
euer
so
fretynge
hymselfe
/
and
wyll
not
suffre
hymselfe
to
haue
no
delyte
of
his
neyghbours
prosperyte
.
¶
By
this
thou
maye
knowe
what
peyne
a
worldly
couetous
man
suffreth
of
that
thurste
of
his
auaryce
/
the
whiche
wyll
neuer
fulfyll
his
owne
nede
/
nor
the
necessyte
of
other
.
¶
Thus
than
of
all
suche
thynges
that
a
man
loueth
in
the
sensualyte
of
his
flesshe
/
he
draweth
to
hym
by
many
vnordinate
dredes
/
and
moche
peyne
of
conscyence
.
¶
They
take
vpon
them
wylfully
for
to
bere
the
deuylles
peynefull
cros
in
tastynge
here
of
the
ernest
of
hell
.
¶
And
the
seke
people
lyuen
in
this
worlde
/
in
many
maner
dyuers
wyses
of
ghostly
peynes
at
the
last
but
yf
they
amende
them
/
for
to
receyue
dethe
euerlastynge
.
¶
All
suche
ben
in
the
waye
of
sothefastnes
/
that
in
this
worlde
ben
hurte
by
thornes
of
many
trybulacyons
/
tourmentynge
themselve
by
theyr
owne
,
vnordynate
&
mysruled
wyll
.
¶
All
suche
haue
tourmente
of
body
and
of
soule
/
for
with
peynes
and
tourmentes
the
body
and
the
soule
ben
torne
in
peces
/
in
asmoche
as
they
gate
golde
/
and
wanne
ryches
of
the
worlde
/
with
an
vnordynate
&
myse
ruled
loue
.
¶
And
so
they
been
depryued
of
the
lyfe
of
grace
and
affeccyon
of
charyte
/
and
they
ben
made
trees
of
dethe
/
and
therfore
all
theyr
werkes
ben
deed
/
for
they
lyuen
in
grete
peynes
/
walowynge
in
the
floode
that
ledeth
to
the
water
of
dethe
/
passynge
forthe
with
hate
by
the
fendes
gate
/
and
so
they
receyue
endelesse
dampnacyon
.
¶
Now
thou
knowes
how
they
that
maken
them
wylfully
the
deuyls
martyrs
dysceyuen
themselfe
/
and
with
what
peynes
they
dyscende
&
gone
downe
to
hell
.
¶
What
is
that
trowes
thou
that
blyndeth
them
?
¶
Nothynge
elles
/
but
a
cloude
trewely
of
theyr
owne
mysruled
&
dysordynate
loue
layde
ouer
the
clere
syghte
of
the
holy
feythe
.
¶
Thou
knowes
also
how
worldely
trybulacyons
/
in
what
maner
they
come
.
¶
They
hurten
onely
bodyly
my
specyall
seruauntes
/
bycause
they
been
cast
out
of
the
worlde
but
yet
they
ben
not
hurte
spyrytually
(
that
is
in
the
soule
)
in
asmoche
as
with
a
very
trewe
wyll
/
they
ben
conformed
and
made
lyke
to
me
/
&
therfore
it
is
to
them
greate
conforte
&
ioye
/
to
suffre
peyne
for
me
.
¶
The
seruauntes
of
the
worlde
ben
tourmented
/
bothe
within
and
without
and
specyally
within
/
for
the
greate
drede
they
haue
to
lose
theyr
temporall
goodes
/
and
also
for
loue
/
desyrynge
that
they
maye
not
haue
.
¶
Other
maner
vexacyons
that
they
haue
besyde
these
/
ben
two
pryncypall
causes
/
that
is
drede
of
losynge
/
&
loue
of
wynnynge
/
whiche
thy
tongue
is
not
suffycyent
/
nor
yet
able
to
tell
.
¶
Sees
thou
not
now
therfore
the
in
this
lyfe
ryghtwysemen
been
at
more
ease
in
soule
than
synners
(
me
thynke
thou
sholde
)
for
thou
hase
nowe
seen
the
lyuynge
and
the
endynge
of
bothe
.
¶
How
a
drede
that
is
bounden
/
or
a
seruyle
drede
ben
not
suffycyent
to
obtayne
euerlastynge
lyfe
/
and
how
with
excercyse
of
this
drede
a
man
.
may
come
to
the
excercyse
of
vertues
.
NNw
I
haue
sayde
to
the
and
declared
/
that
there
be
some
the
whiche
felen
them
tourmented
of
worldely
try
bulacyons
/
and
I
wyll
that
it
be
so
/
that
a
soule
maye
knowe
her
imparfeccyon
and
ende
/
&
also
to
knowe
that
this
wretched
lyfe
/
&
that
worldely
vanyce
is
vnparfyte
and
transytory
.
¶
This
a
soule
maye
knowe
by
this
token
/
whan
she
desyreth
inwardely
me
/
that
am
her
ende
by
suche
inwardely
desyre
/
a
soule
begynneth
fyrst
to
put
awaye
the
cloude
that
hathe
longe
blynded
her
fro
the
clere
syghte
of
vertu
.
¶
And
than
by
seruyle
drede
of
trybulacyons
/
she
begynneth
to
come
out
of
the
floode
that
she
had
longe
be
drenched
in
/
castynge
out
fro
her
the
venym
/
with
the
hate
that
she
was
poysoned
with
/
the
whiche
was
cast
out
of
the
scorpyon
in
the
lykenesse
of
golde
/
and
so
was
receyued
vnmanerly
/
and
nothynge
manerly
/
wherfore
it
was
tourned
to
them
that
dyd
receyue
it
/
in
to
venym
¶
They
knowynge
this
begynnynge
gracyously
to
aryse
/
&
towarde
the
hauen
begyn
to
set
theyr
pases
/
cle●ynge
fyrste
to
the
same
brydge
/
of
the
whiche
I
spake
of
before
.
¶
Neuerthelesse
it
is
not
ynoughe
onely
for
to
go
to
this
brydge
with
seruyle
drede
/
for
that
drede
dothe
nothynge
ellys
but
purgeth
a
soule
fro
deedly
synnes
/
but
it
fulfylleth
not
her
with
vertues
grounded
in
loue
.
¶
And
therfore
it
is
not
ynoughe
onely
in
seruyle
dride
to
wynue
euerlastynge
lyfe
/
but
yf
the
fete
be
sette
vpon
the
tyrste
steppe
of
the
brydge
/
that
is
desyre
and
affeccyon
/
the
whiche
bee
the
fete
of
the
soule
/
bryngynge
her
in
to
affeccyon
of
my
very
sothefastnesse
/
of
the
whiche
as
I
sayde
before
/
I
haue
made
a
brydge
.
¶
This
is
the
ladder
/
vpon
the
whiche
I
wolde
ye
sholde
step
vp
/
for
my
very
sone
hath
made
ladders
to
step
vpon
.
¶
Neuerthelesse
sothe
it
is
/
that
this
is
a
generall
rysynge
/
whiche
comynly
worldely
men
do
vse
/
that
is
for
to
ryse
fyrste
for
drede
of
peyne
.
¶
And
also
bycause
that
ofte
tymes
aduersytes
of
this
worlde
bryngeth
them
in
to
greate
heuynesse
/
and
therfore
a
man
begynneth
to
be
dyspysed
with
them
.
¶
And
yf
they
vse
this
drede
with
lyght
of
trewe
feythe
/
doubte
not
but
they
shall
come
to
the
loue
of
vertu
.
¶
There
ben
some
that
gone
out
so
dull
&
so
slugyshly
out
of
this
depe
floode
of
worldely
loue
/
that
ofte
tymes
they
fallen
therin
agayne
.
¶
For
after
tyme
they
come
to
the
hauen
of
that
stoode
/
by
comynge
agaynst
them
of
contrary
wyndes
/
the
ben
ouertyrued
agayne
by
the
reawes
of
the
see
/
vnto
the
cloudy
vallaye
of
derkenesse
of
the
wretchydnesse
of
this
lyfe
.
¶
And
thoughe
ther
come
a
happy
wynde
/
they
wyll
not
in
no
wyse
quyckely
step
vpon
the
fyrste
degre
/
that
is
affeccyon
and
loue
of
vertu
to
ghostly
delyces
/
but
as
men
the
were
made
dull
/
&
slugyshly
they
gone
forthe
/
I
doubte
not
but
that
with
suche
a
myse
ruled
plesaunce
/
they
shal
tourne
backewarde
.
¶
Also
yf
the
wynde
or
tempest
blowe
by
vnpasyence
/
they
wyll
tourne
theyr
backes
/
bycause
they
hate
not
verely
synne
/
onely
for
the
offence
done
to
me
/
but
onely
fro
drede
of
peyne
/
the
whiche
peyne
foloweth
them
/
as
them
semeth
.
¶
This
is
no
parfyte
rysynge
/
for
all
vertues
rysynge
go
forthe
with
parseueraunce
/
without
whome
/
no
man
maye
come
to
the
effecte
and
spede
of
his
desyre
/
that
is
to
that
ende
for
whome
he
brgan
/
to
the
whiche
he
shal
neuer
come
with
out
parseueraunce
/
and
therfore
that
his
desyre
maye
be
fulfylled
/
parseueraunce
is
ryght
nedeful
.
¶
I
sayd
also
to
the
that
suche
tournen
them
after
dyuers
styrrynges
/
that
fall
to
them
/
other
by
impugnynge
of
theyr
owne
sensualyte
within
themselfe
agaynst
the
spyryte
/
or
els
by
tournynge
of
theyr
affeccyons
/
by
vnordynate
loue
to
all
creatures
without
me
/
or
els
by
vnpasyence
of
wronges
that
ghey
do
suffre
/
other
offendes
/
or
of
dyuers
outwarde
batayles
/
and
other
whyle
by
styrrynge
&
chastysynge
or
vexynge
of
ghostly
enemyes
/
that
they
myght
brynge
them
the
soner
in
to
shame
and
confusyon
/
sayenge
thus
to
them
.
¶
The
good
thynge
the
whiche
thou
hase
begonne
/
shall
be
to
the
no
profyte
/
for
thy
synnes
and
defautes
be
more
than
those
.
¶
This
the
enemy
dothe
/
for
he
sholde
leue
of
/
&
cees
of
suche
vertues
and
desyres
/
that
he
hathe
begonne
.
¶
Otherwyse
also
he
tempteth
hym
with
to
moche
delyte
and
delectacyon
of
his
good
dedes
/
that
is
with
the
hope
that
he
receyueth
of
my
mercy
/
sayenge
thus
to
hym
.
¶
Why
wyll
thou
laboure
and
vexe
thyselfe
/
be
glad
and
ioyfull
in
this
lyfe
/
thynkynge
that
at
the
last
thou
shall
haue
mercy
.
¶
In
this
wyse
and
in
many
other
sotell
&
dyuers
maners
of
temptacyons
wretchydly
they
gone
abacke
/
and
in
no
wyse
they
ben
parseueraunt
and
stydfast
.
¶
And
the
cause
of
al
this
is
nothynge
elles
/
but
that
the
roote
of
her
owne
propre
loue
is
not
fully
put
awaye
.
¶
And
therfore
they
ben
not
stable
and
abydynge
/
but
with
ryght
grete
presumpcyon
they
receyuen
mercy
by
the
hope
that
theyr
enemy
hathe
put
them
in
.
¶
Not
for
they
sholde
worthely
receyue
my
mercy
/
but
that
vncūnyngly
as
presumptuous
people
they
shold
trust
therin
/
the
whiche
mercy
is
euery
day
offended
by
them
.
¶
I
gyue
not
my
mercy
to
them
/
they
for
to
offende
it
by
presumpcyon
/
but
bycause
they
sholden
defende
them
therby
fro
wycked
desyres
of
fendes
fro
the
mysruled
and
dysordynate
confusyon
/
and
shame
of
the
soule
.
¶
But
they
done
the
contrary
/
for
with
the
arme
of
my
mercy
/
they
offenden
me
/
and
that
is
bycause
they
vse
not
/
nor
haue
not
in
excersyce
/
theyr
fyrst
chaungynge
that
they
began
/
for
to
aryse
with
drede
fro
peyne
/
&
fro
manyfolde
pryckynges
of
trybulacyons
/
and
fro
wretchydnesse
of
deedly
synnes
.
¶
And
therfore
by
cause
they
withdrawe
them
out
fro
this
depenesse
none
otherwyse
/
therfore
they
maye
not
attayne
for
to
come
to
the
loue
of
vertues
/
nor
they
maye
wynne
no
parseueraunce
.
¶
A
soule
is
euer
mouynge
/
and
therfore
yf
it
go
not
forth
by
vertues
/
it
must
nedes
go
backe
warde
in
vyces
/
to
stonde
styll
(
the
maye
it
not
)
all
suche
may
neuer
profyte
in
vertu
/
as
longe
as
they
atteyne
not
the
loue
therof
/
but
they
must
nedes
go
styll
backewarde
.
¶
The
.iii.
chapytre
telleth
/
how
this
soule
fell
in
a
mournynge
for
the
blyndenesse
of
them
whiche
were
drowned
in
the
floode
before
sayde
.
Also
how
the
grees
been
fygured
in
the
forsayd
brydge
/
that
is
to
saye
in
goddes
sone
/
betokeneth
the
very
.iii.
myghtes
of
the
soule
/
and
of
other
maters
/
as
is
wryten
before
in
the
kalender
.
Ca.
iii.
THan
this
deuoute
soule
anguysshed
by
grete
desyre
and
coueted
to
knowe
her
imparfeccyon
/
bothe
of
herselfe
and
of
other
/
hauynge
ruthe
&
pyte
vpon
the
blyndenesse
of
suche
wretchyd
creatures
.
¶
And
whan
she
had
longe
beholden
the
goodnes
of
god
/
that
in
what
state
ony
creature
reasonable
stondeth
in
/
yf
he
wyl
hymselfe
/
he
maye
wynne
wayes
of
sanacyon
/
and
not
be
let
.
¶
For
all
thynge
may
be
to
hym
for
excersyce
and
experyence
of
vertu
.
¶
Yet
neuertheles
by
theyr
owne
propre
loue
and
vnordynate
affeccyon
/
they
go
backewarde
and
wyll
not
amende
them
/
but
rather
walke
in
the
water
of
the
falne
floode
beforesayde
/
&
so
as
she
semed
/
they
went
fyrste
to
hell
.
¶
And
many
of
them
that
dyd
begȳn
to
go
/
went
fast
back
warde
/
whan
she
had
herde
by
the
goodnes
of
god
/
the
was
his
pleasure
to
shewe
her
of
hym selfe
/
the
cause
of
all
this
by
the
whiche
she
was
brought
in
to
greate
sorowe
/
than
she
set
stydfastly
her
eye
of
vnderstondynge
to
the
endelesse
fader
of
lyght
/
and
sayde
thus
.
¶
O
meruaylous
loue
of
goodnesse
/
grete
dysceyte
is
ymonge
thy
creatures
/
I
wolde
yf
it
were
plesynge
to
thi
endeles
goodnes
/
knowe
more
largely
and
dyffusely
the
thre
degrees
/
fygured
in
the
body
of
thy
onely
begoten
sone
/
and
what
maner
men
maye
holde
and
kepe
/
that
they
maye
come
parfytely
out
of
the
floode
/
and
to
go
vertuously
in
the
waye
of
thy
truthe
/
and
also
who
be
they
that
ascende
vpon
the
ladder
.
¶
How
thre
degrees
ben
fygured
in
the
foresayd
brydge
(
that
is
to
say
)
in
goddes
sone
/
be
to
keneth
the
thre
myghtes
of
the
soule
.
Than
the
meruaylous
goodnes
of
god
/
beholdynge
the
desyre
&
ghostly
hongre
of
that
soule
/
with
the
eye
of
his
mercy
/
answered
&
sayde
thus
.
¶
Ryght
well
byloued
doughter
/
I
am
no
dyspyser
of
holy
desyres
/
but
rather
a
deuoute
receyuer
of
holy
desyres
/
and
therfore
I
wyll
declare
to
the
/
all
that
thou
does
aske
of
me
.
¶
Thou
does
aske
thre
degrees
to
be
declared
to
the
/
and
also
I
shall
tell
the
what
maner
of
wyse
they
sholde
haue
them
that
comen
out
of
this
floode
/
&
wyl
ascende
vpon
this
brydge
.
¶
And
thoughe
I
tolde
the
before
the
dysceyte
and
blyndenesse
of
man
/
and
how
he
tasteth
in
maner
in
this
worlde
the
ernest
of
hell
/
and
how
they
receyue
euerlastynge
dampnacyon
/
as
the
beuyls
martyrres
/
whose
maner
of
lyuynge
is
rehersed
before
/
the
whiche
I
tolde
the
toke
of
the
wycked
werkes
of
fendes
/
wher
also
I
tolde
the
by
what
maner
wyse
they
maye
withdrawe
them
fro
suche
maner
lyuynge
yf
they
wyll
.
¶
Neuerthelesse
to
till
fyll
thy
desyre
/
I
shall
declare
to
the
them
more
largely
.
¶
Thou
knowes
ryght
well
/
that
all
maner
of
wylles
be
grounded
in
a
mannes
propre
loue
/
the
which
loue
is
a
maner
of
a
cloude
/
that
taketh
awaye
the
lyght
of
reason
/
that
is
the
lyght
of
very
feythe
/
whiche
the
reason
kepeth
within
her
/
and
that
one
may
not
be
lost
without
the
other
.
¶
At
the
begynnynge
whan
I
made
mannes
soule
I
made
it
to
the
ymage
&
lykenesse
of
me
/
gyuynge
to
her
mynde
/
understondynge
and
wyll
.
¶
But
the
worthyer
party
of
the
soule
is
intelleccyon
or
vnderstondynge
/
for
vnderstondynge
is
moued
of
affeccyon
/
and
vnderstondynge
moueth
affeccyon
.
¶
The
mouynge
or
styrrynge
of
loue
(
that
is
to
saye
)
of
affeccyon
/
enformeth
the
mynde
and
teeheth
it
how
that
it
sholde
not
forgete
the
benefytes
receyued
of
me
/
by
the
whiche
mynde
/
the
loue
is
made
bely
&
nothynge
slowe
nor
dull
/
and
the
loue
or
the
affeccyon
of
loue
/
maketh
the
mynde
kynde
and
nothynge
vnkynde
.
¶
And
thus
one
myghte
or
power
of
the
soule
/
is
helpynge
and
contrybutory
to
an
other
/
and
so
is
the
soule
fed
in
the
lyfe
of
grace
.
¶
A
s●nle
may
by
no
maner
of
way
lyue
without
loue
/
but
euer
it
must
loue
some
thynge
/
for
of
loue
it
is
made
.
¶
And
therfore
I
sayde
to
the
(
yf
thou
haue
good
remembraunce
)
that
affeccyon
of
loue
is
moued
or
styrred
by
vnderstondynge
/
as
thoughe
he
sayde
thus
.
¶
I
wyll
loue
/
for
the
meet
that
I
vse
/
is
loue
,
¶
Than
efte
sones
she
felynge
herselfe
styrred
by
the
effecte
and
spede
of
loue
/
anone
she
aryseth
(
as
thoughe
loue
sayde
thus
)
yf
thou
wyll
loue
well
/
that
thou
askes
I
shall
gyue
ye.
¶
And
anone
with
that
she
arysethe
vp
/
and
beholdeth
so
greate
worthynesse
of
me
and
vnworthynese
of
the
soule
/
in
the
whiche
vnworthynes
/
she
is
fall
by
her
owne
synnes
.
¶
And
how
by
the
worthynesse
of
theyr
owne
beynge
/
she
tasteth
my
vncreate
charyte
and
meruaylous
goodnesse
/
by
the
whiche
I
made
her
/
and
in
beholdynge
of
her
owne
wretchydnes
she
fyndeth
and
tasteth
my
mercy
/
for
by
my
mercy
I
haue
drawe
her
out
of
derkenesse
/
&
lende
her
a
tyme
&
space
of
amedement
/
than
is
affeccyon
noryshed
in
loue
/
openynge
the
mouthe
of
her
holy
desyre
/
by
the
whiche
sheeteth
&
deuoureth
by
dysplesaunce
&
hate
her
propre
sensualyte
with
very
mekenes
&
parfyte
pasyence
/
the
whiche
she
hathe
wonne
by
the
hate
of
herselfe
.
¶
After
tyme
therfore
vertues
be
conceyued
/
whether
a
soule
worke
with
them
parfytely
or
vnparfytely
/
as
she
vseth
parfeccyon
/
or
vnꝑfeccyō
in
herselfe
/
as
I
shall
tell
the
afterwarde
.
¶
Yf
it
so
be
that
the
outwarde
felynge
of
affeccyon
moue
herselfe
so
/
that
the
eye
of
her
vnderstondynge
onelye
loue
outewarde
sensyble
thynges
/
than
the
affeccyon
moueth
herselfe
/
and
onely
putteth
before
the
eye
of
vnderstondynge
with
her
owne
propre
loue
worldely
and
transytory
vanytes
/
with
dysplesaunce
of
vertu
and
loue
of
vyces
/
wherby
she
draweth
to
her
bothe
pryde
and
vnpasyence
.
¶
And
so
the
mynde
is
with
nothynge
elles
fulfylled
/
but
with
suche
thynge
that
the
mysse
ruled
affeccyon
hathe
gyuen
vnto
her
.
¶
This
most
wretched
loue
hathe
so
blynded
the
eye
of
intelleccyon
/
that
it
can
nother
deserne
nor
take
more
clere
lyght
/
than
it
hathe
receyued
.
¶
For
that
is
to
him
as
hym
semeth
ryght
clere
(
&
it
is
vyce
colored
)
by
the
coloure
of
his
owne
propre
good
/
and
the
soule
so
offended
.
¶
But
bycause
the
eye
of
vnderstondynge
seeth
not
herselfe
for
her
owne
blyndenesse
/
she
maye
in
no
wyse
knowe
the
truthe
/
and
therfore
the
erreth
and
goeth
out
of
the
waye
/
serchynge
other
delyces
and
other
goodes
than
〈◊〉
me
.
〈◊〉
In
an
other
place
I
sayd
so
the
the
all
worldely
delytes
be
not
〈◊〉
without
me
/
but
rather
they
be
〈◊〉
/
gethornes
than
delyces
.
¶
In
the
same
wyse
intelleccyon
or
vnderstandynge
is
dyseeyued
in
her
owne
●●ght
and
wyll
in
her
owne
loue
louynge
suche
thynges
as
she
sholde
not
loue
.
¶
And
in
the
same
wyse
mynde
in
her
kepynge
and
retencyons
/
vnderstondynge
foloweth
the
maners
of
a
thefe
/
the
reueth
an
other
fro
his
good
.
¶
In
the
same
wyse
mynde
contynually
remembreth
of
suche
thynges
that
be
vtterly
without
me
.
¶
And
of
suche
thynges
/
the
soule
wylfully
depryueth
her
from
grace
.
¶
These
thre
myghtes
of
the
soule
be
so
myghtely
knytte
togyder
/
the
I
maye
not
be
offended
of
the
one
/
but
the
I
be
offended
of
all
thre
/
for
one
taketh
of
an
other
good
or
yll
/
as
it
is
declared
before
.
¶
What
that
euer
lyketh
or
pleaseth
the
fre
choyse
/
that
same
pleaseth
the
affeccyon
.
¶
And
therfore
as
the
affeccyon
lyketh
/
so
she
styrreth
and
moueth
fre
choyse
/
or
with
out
lyght
of
reason
.
¶
Neuertheles
ye
haue
the
vse
of
reasou
knytte
in
me
so
that
fre
choyse
fall
not
in
you
by
vnordynate
loue
.
¶
Ye
haue
also
a
contrary
lawe
of
the
flesshe
repugnynge
contynually
agaynste
the
spyryte
.
¶
Two
partyes
therfore
ye
haue
in
youreselfe
/
that
is
sensualyte
and
reason
.
¶
Sensualy
is
a
seruaunte
the
whiche
is
ordeyned
to
serue
the
soule
/
that
ye
maye
haue
experyence
of
vertu
by
the
instrumente
of
the
body
.
¶
The
soule
is
fre
fro
synne
/
delyuered
by
the
blòde
of
my
sone
/
and
therfore
she
maye
in
no
wyse
be
brought
in
bondage
/
but
yf
she
consente
by
her
owne
wyll
/
the
whiche
is
bounde
&
knytte
by
fre
choyse
/
for
fre
choyse
is
made
one
with
wyll
accordynge
with
her
.
¶
The
whiche
fre
choyse
is
knytte
to
the
same
wyll
/
in
the
myddes
of
sensualyte
and
reason
/
that
to
which
of
bothe
she
wyltourne
she
maye
.
¶
Forthermore
sothe
it
is
/
that
whan
that
euer
the
soule
wyll
gadre
togyder
her
myghtes
in
my
name
/
by
the
honde
of
fre
choyse
/
as
I
haue
declared
to
the
before
/
that
what
that
she
dothe
/
or
yet
all
that
she
gadereth
be
spyrytuall
thȳnges
¶
And
so
fre
choyse
with
sensualyte
is
losed
&
knytte
to
reason
/
than
with
truthe
/
I
rest
in
the
myddes
of
them
.
¶
This
it
is
that
my
sothefastnes
spake
of
(
sayenge
thus
)
whan
two
or
thre
ben
gadered
togyder
in
my
name
/
I
am
in
the
myddes
of
them
.
¶
Also
I
sayde
to
the
that
no
man
maye
come
to
me
/
but
by
my
onely
sone
/
that
is
the
waye
of
sothefastnes
.
¶
And
therfore
I
haue
made
a
brydge
of
hym
/
with
thre
grees
/
the
whiche
grees
be
fygured
by
the
thre
states
of
the
soule
/
as
I
shal
tell
the
afterwarde
.
¶
How
thes
thre
myghtes
of
the
soule
/
yf
they
be
not
oned
togyder
/
ther
may
no
parseueraunce
be
hadde
/
without
the
whiche
parseueraunce
/
no
man
maye
come
to
the
ende
of
parfeccyon
.
THe
fygure
of
these
thre
grees
in
general
I
haue
declared
to
the
/
be
the
thre
myghtes
of
the
soule
/
the
whiche
by
maner
of
symylytude
be
thre
ladders
.
¶
And
he
that
wyl
passe
forthe
by
the
brydge
and
doctryne
of
my
truthe
/
he
maye
not
ascende
vp
by
that
one
ladder
/
but
yf
he
ascende
also
by
the
other
.
¶
Ryght
so
a
soule
may
haue
no
parseueraunce
of
vertu
/
but
yf
she
knytte
and
Ioyne
togyder
these
thre
myghtes
/
of
the
whiche
parseueraune
I
tolde
the
before
/
whan
thou
dyd
aske
of
me
the
maner
/
the
whiche
those
that
comen
out
of
the
floode
sholde
holde
for
to
be
delyuered
out
of
the
perell
of
the
same
floode
.
¶
And
there
also
I
sayde
to
the
/
that
I
wolde
declare
to
the
more
openly
those
thre
degrees
.
¶
And
than
I
sayde
that
without
parseueraunce
/
there
maye
no
man
come
nother
to
the
ende
of
parfeccyon
/
nor
of
vyces
/
for
vertues
&
also
vyces
do
aske
parseueraunce
.
¶
Yf
thou
do
couet
to
come
to
lyfe
/
thou
must
contynu
and
parseuer
in
vertu
/
and
he
the
desyreth
to
go
forthe
to
endelesse
dethe
/
he
must
parseuer
in
vyces
.
¶
So
than
a
man
maye
come
to
me
that
am
lyfe
of
all
thynges
/
with
parseueraunce
of
vertu
/
and
also
with
parseueraunce
of
vyce
he
may
come
for
to
tast
the
deed
water
of
fendes
.
¶
An
exposycyon
of
the
worde
of
cryst
/
where
he
sayde
.
Si
quis
sitit
.
&c.
That
is
to
saye
/
yf
ony
man
haue
thruste
let
hym
come
to
me
and
drynke
.
ALl
ye
be
byd
generally
/
and
specyally
of
my
sone
(
the
lambe
of
truthe
)
the
whiche
dyde
cry
in
the
temple
with
a
greate
desyre
/
seynge
thus
to
you
.
Si
quis
sitit
veniat
ad
me
et
bibat
.
yf
ony
man
haue
thrust
/
let
hym
come
to
me
and
drgnke
/
for
I
am
a
wel
of
water
of
lyfe
/
he
sayde
not
go
to
my
fader
and
drynke
/
but
he
sayd
come
to
me
.
¶
Why
/
¶
For
in
me
that
am
the
fader
/
myght
neuer
peyne
fall
/
but
it
was
than
in
my
sone
.
¶
And
therfore
whyle
ye
be
pylgrymes
&
passyngers
in
this
worlde
ye
maye
in
no
maner
wyse
passe
withoute
peyne
.
¶
For
of
synne
as
it
is
sayde
before
/
the
erthe
hathe
brought
forthe
thornes
&
breres
.
¶
And
why
sayde
he
so
/
come
to
me
and
drynke
?
¶
By
cause
all
that
dyd
sue
his
doctryne
/
or
suche
that
dyd
drawe
nyghe
to
hym
/
otherby
kepynge
of
his
commaundymentes
with
the
counseyles
mentally
/
or
by
his
preceptes
/
with
the
counseyles
actually
.
¶
That
is
in
goynge
by
the
waye
of
parfyte
charyte
/
or
by
the
waye
of
comune
charyte
/
as
I
haue
tolde
the
before
/
by
what
maner
of
wyse
in
these
wayes
ye
come
to
hym
by
shewynge
of
his
doctryne
/
ye
fynde
anone
what
ye
sholde
drynke
/
that
is
the
fruyte
of
his
precyous
blode
.
¶
And
also
by
tastynge
of
his
dyuyne
nature
knytte
and
oned
in
mankynde
/
and
than
ye
so
abydynge
in
hym
/
shal
also
fynde
yourselfe
in
me
/
that
am
the
peaseable
see
/
for
I
am
one
with
hym
/
and
he
one
with
me
.
¶
In
this
maner
ye
be
byd
for
to
come
to
the
well
of
lyfely
water
of
grace
.
¶
Therfore
it
behoueth
to
you
for
to
kepe
vertu
&
holde
it
with
parseueraunce
/
that
ye
maye
come
to
the
same
brydge
before
sayde
/
so
the
nother
thornes
/
nor
contrary
wyndes
/
nor
prosperyte
/
nor
aduersyte
/
nor
no
other
tollerable
peyne
/
remoue
you
away
frome
youre
holy
purpose
/
but
rather
ye
sholde
parseuer
&
dure
tyll
ye
come
to
me
that
shall
gyue
you
water
of
lyfely
grace
/
the
whiche
I
shall
delyuer
you
by
the
medyacyon
of
my
swete
and
ryght
dere
byloued
sone
Ihesu
¶
But
why
saydehe
/
I
am
a
wel
of
water
of
lyfe
?
¶
Bycause
he
was
&
is
a
well
whiche
conteyneth
me
/
that
gyueth
lyfely
water
of
grace
/
by
the
knyttynge
togyder
of
the
dyuyne
nature
/
with
the
pure
nature
of
the
manheed
.
¶
Why
sayde
he
also
/
come
to
me
and
drynke
/
for
ye
may
not
passe
without
peyne
/
and
in
me
myght
neuer
peyne
fall
/
but
in
hym
.
¶
And
bycause
I
haue
made
of
hym
to
you
a
brydge
/
therfore
there
maye
none
come
to
me
/
but
by
hym
/
as
he
sayeth
hymselfe
.
Nemo
potest
venire
ad
patrem
.
&c.
¶
There
maye
none
come
to
the
fader
/
but
by
me
/
and
so
my
onely
sone
that
is
the
very
sothefastnesse
/
hathe
spoke
my
truthe
.
¶
Now
thou
maye
well
parceyue
what
waye
and
what
maner
behoueth
the
to
kepe
and
to
holde
that
is
with
parseyueraunce
.
¶
For
by
no
other
waye
ye
drynke
of
my
well
of
lyfe
/
for
parseueraunce
is
a
vertu
that
lyueth
vyctoryously
by
lyfe
euerlastynge
in
me
/
&
receyueth
ioye
and
a
crowne
of
a
specyall
rewarde
.
¶
How
euery
reasonable
creature
generally
may
kepe
all
maner
of
gouernaunce
/
so
that
he
maye
pas
out
fro
the
see
of
the
worlde
/
and
go
by
the
forsayd
holy
brydge
.
ANd
therfore
eftesones
I
take
agayne
those
thre
grees
by
whome
ye
muste
nedes
walke
/
lest
the
stoode
aryse
and
ye
peryshe
therin
.
¶
And
that
ye
maye
also
come
parfytely
to
the
water
of
lyfe
/
to
whom
ye
be
byden
swetely
for
to
come
.
¶
And
yf
you
wyll
that
I
be
in
the
myddes
of
you
(
that
is
to
saye
)
within
youre
hertes
/
with
parfyte
loue
and
charyte
/
than
maye
ye
passe
forthe
moche
the
better
vpon
the
brydge
that
is
my
onely
begoten
sone
.
¶
For
whan
I
am
in
the
myddes
of
you
/
there
is
greate
habundaunce
of
vertues
/
with
benefytes
and
greate
gyftes
vnnumerable
/
whan
ye
suffre
me
ther
to
haue
a
dwellynge
place
by
perfyte
pusyence
of
herte
&
mynde
.
¶
Therfore
they
that
coueter
for
to
walke
/
they
must
nedes
haue
thrust
for
onely
all
they
that
haue
thruste
/
be
byde
to
drynke
of
this
wel
of
grace
for
he
saythe
hymselve
/
he
that
thrusteth
come
to
me
and
drynke
.
¶
He
that
thrusteth
not
/
pseuereth
not
in
his
Iournaye
/
but
without
contynual
passynge
forthe
/
he
abydeth
and
taryeth
/
other
by
delectacyon
/
other
by
werynesse
of
his
labour
.
¶
And
suche
one
careth
not
nor
yet
gyueth
no
force
thoughe
he
brynge
no
vessell
with
hym
/
wherwith
he
myght
drawe
water
and
brynge
it
with
hym
/
nor
he
is
not
sory
in
his
mynde
yf
he
go
alone
without
company
/
nor
to
assocyate
vertu
/
&
yet
he
gothe
not
alone
for
there
as
vertu
fayleth
/
vyces
do
folowe
.
¶
And
therfore
he
gothe
abacke
whan
he
seeth
the
pryckynge
of
parsecucyons
come
/
the
whiche
ben
full
enemyes
to
his
good
purpose
.
¶
He
dredeth
also
for
to
haue
felyshyp
/
&
yet
of
a
truthe
yf
he
had
vertuous
fely
shyppe
/
suche
dredes
sholde
than
passe
awaye
from
hym
.
¶
And
also
yf
he
hadde
ascended
vp
perfytely
those
thre
grees
beforesayde
in
truthe
/
he
sholde
be
sure
ynoughe
.
¶
Ye
must
haue
therfore
thruste
/
&
gader
yourselfe
togyder
vertuously
for
my
sothefast
sone
saythe
/
where
two
or
thre
be
gadered
togyder
in
my
name
/
in
the
myddes
of
them
am
I.
¶
And
why
sayeth
he
.ii.
or
.iii
?
For
ii
.
be
not
withoute
.iii.
nor
.iii.
wtoute
.ii.
nor
.iii.
nor
.ii.
wtout
many
.i.
is
fully
excluded
fro
me
/
for
in
the
myddes
of
hym
maye
I
not
be
/
and
bycause
he
hathe
no
felyshyp
/
I
maye
not
stonde
in
the
myddes
/
he
lacketh
a
felowe
and
is
alone
/
that
abydeth
and
taryeth
in
his
owne
propre
loue
¶
Suche
one
is
departed
from
my
grace
/
and
also
he
is
departed
from
the
charyte
of
his
neyghbour
/
and
so
depryued
fro
me
bycause
of
his
synnes
/
and
so
he
is
tourned
veryly
to
nought
.
¶
Therfore
suche
one
that
goeth
so
by
hymselfe
alone
/
and
one
by
his
propre
loue
/
is
not
in
the
nombre
nor
tolde
of
the
very
sothefastenesse
of
my
onely
begoten
sone
Ihesu
.
¶
My
sone
he
sayde
also
/
yf
two
or
thre
be
gadered
togyder
in
my
name
/
with
parfyte
loue
and
presynge
to
my
name
/
than
I
am
in
the
mydes
of
them
.
¶
Also
I
sayde
to
the
the
two
without
thre
myght
not
be
/
nor
thre
may
not
be
nor
stonde
with
oute
two
/
and
sothe
it
is
.
¶
Thou
knowes
ryght
well
that
the
comaūdymentes
of
the
lawe
do
stonde
in
two
thynges
onely
/
and
withoute
those
two
no
commaundyment
maye
be
kepte
/
that
is
to
lou●me
aboue
all
thynges
/
and
thy
neyghboure
as
thy selfe
/
this
is
the
begynnynge
of
the
lawe
of
the
commaundymentes
/
and
also
it
is
the
myddes
and
the
ende
.
¶
These
two
without
thre
maye
not
be
sette
nor
gadered
togydre
in
my
name
/
without
gaderynge
togydre
of
the
thre
myghtes
of
the
soule
/
that
is
of
mynde
/
Intelleccyon
/
and
wyll
.
¶
So
that
by
the
mynde
or
memory
of
my
greate
benefytes
or
gyftes
/
a
man
hathe
mynde
of
the
before
sayde
goodnes
in
hymselve
.
¶
And
the
intelleccyon
or
vnderstondynge
/
beholdeth
onely
and
veryly
in
my
vnspectable
and
meruaylous
loue
/
the
whiche
loue
I
shewed
you
by
meane
&
medyacyon
of
my
onely
sothefast
sone
Ihesu
cryste
/
whome
I
put
and
set
after
the
eye
of
youre
vnderstondynge
/
that
youre
vnderstondynge
maye
se
in
hym
the
grete
myghte
of
my
most
brennynge
charyte
.
¶
And
than
shall
the
wyll
be
gadered
to
hym
louynge
me
&
desyrynge
me
theyr
ende
.
¶
With
these
thre
myghtes
&
vertues
of
the
soule
gadered
togyder
by
grace
/
in
the
myddes
of
them
I
am
.
¶
Than
in
asmoche
as
a
man
fyndeth
hym
fulfylled
and
replete
/
bothe
with
the
loue
and
charyte
of
me
&
also
of
his
neyghboure
/
anone
he
parceyueth
in
hymselfe
the
grete
felyshyp
and
company
of
many
ryall
vertues
/
and
than
he
dysposeth
hym
to
haue
the
thrust
and
the
appetyte
of
the
soule
/
the
whiche
thrust
is
nothynge
elles
/
but
the
thruste
of
vertu
and
of
my
worshyp
/
and
also
of
helthe
of
soules
.
¶
Than
he
gothe
surely
without
ony
seruyle
drede
/
that
thus
hathe
ascended
the
fyrst
gre
of
his
affeccyon
.
¶
For
affeccyon
is
dyspoyled
fro
his
owne
ꝓpre
loue
/
ther●ore
he
ascendeth
aboue
hymselfe
/
&
aboue
all
transyry
thynges
/
louynge
and
beholdynge
all
suche
transytory
thynges
/
yf
he
wyll
kepe
them
&
holde
them
onely
in
my
name
/
and
in
no
wyse
without
me
/
that
is
with
holy
and
very
drede
/
and
for
loue
of
vertu
.
¶
Than
suche
a
man
fyndeth
well
that
he
ascendeth
the
seconde
degre
/
whiche
is
the
lyght
of
vnderstondynge
/
that
beholdeth
and
consydereth
my
excessyue
passynge
loue
in
my
sone
cryst
crucified
.
¶
By
whom
as
by
a
meane
/
I
haue
shewed
the
same
loue
to
mankynde
/
than
he
fyndeth
pease
and
rest
/
for
his
memory
or
mynde
is
not
fer
fro
my
feruent
charite
.
¶
Thou
knowes
wel
the
a
voyde
vessell
gyueth
a
sowne
whan
it
is
touched
/
whan
it
is
full
it
dothe
not
so
.
¶
In
the
same
maner
whan
mynde
/
or
memory
is
full
with
the
vnderstondynge
or
intelleccyon
/
and
with
affeccyon
full
of
loue
/
yf
it
be
touched
than
other
with
trybulacyons
of
the
worlde
other
delectacyons
/
it
cryeth
not
by
vnordynate
ioye
/
nor
also
by
impasyence
weyleth
not
/
for
it
is
ful
of
me
that
am
al
good
.
¶
After
tyme
that
a
man
is
ascended
thus
/
he
fyndeth
hym
gadered
togyder
/
for
yf
reason
haue
those
thre
degrees
of
.iij.
myghtes
of
the
soule
as
I
haue
sayde
(
in
my
name
)
eche
of
them
be
gadered
togyder
.
¶
So
than
whan
tweyne
(
that
is
loue
of
me
/
and
loue
of
thy
neyghbour
)
be
gadered
togyder
/
&
mynde
or
memory
is
brought
therto
.
¶
As
for
the
thyrde
for
to
kepe
&
holde
retentyfely
and
vnderstonde
for
to
se
and
beholde
/
&
also
wyll
for
to
loue
.
¶
Than
a
soule
fyndeth
her
felyshyp
with
me
/
than
I
am
her
very
sykernesse
/
and
toure
of
strengthe
¶
She
fyndeth
than
also
the
felyshyp
of
vertu
/
&
so
she
gothe
ryghte
surely
/
and
dwelleth
full
parfytely
/
for
I
am
in
the
myddes
of
her
.
¶
Than
she
moueth
herselfe
with
a
gredy
desyre
/
for
to
folowe
and
shewe
the
very
waye
of
truthe
/
by
the
whiche
way
it
fyndeth
the
well
of
lyfely
water
of
grace
.
¶
Of
the
thrust
that
it
hathe
for
the
worshyp
of
my
name
/
and
she
desyreth
also
the
waye
of
helthe
bothe
for
her
owne
soule
/
and
also
for
her
neyghboure
/
for
without
suche
wayes
/
suche
maye
not
parfytely
walke
and
go
.
¶
Than
as
she
goeth
/
she
bereth
with
her
a
vessell
voyde
fro
all
vnordynate
affeccyon
of
the
herte
&
worldely
loue
/
and
anone
bycause
it
is
so
voyde
/
it
is
fylled
agayne
/
for
it
maye
not
be
voyde
/
for
other
it
must
be
fulfylled
with
some
materyal
thynge
or
els
with
the
ayre
.
¶
So
the
herte
is
a
vessell
that
maye
in
no
wyse
stonde
voyde
/
for
whan
it
is
voyded
fro
all
thynges
of
transytory
vanyte
/
it
is
full
of
ayre
/
that
is
with
my
heuenly
and
most
swetest
dyuyne
loue
/
by
the
whiche
meane
she
cometh
to
the
water
of
grace
.
¶
And
than
whan
she
is
come
therto
/
she
dothe
passe
&
go
forthe
by
the
gate
of
cryst
crucyfyed
&
so
tasteth
the
water
of
lyfely
grace
rennynge
as
a
ryuer
quyckly
in
me
/
that
am
the
peaseable
see
.
¶
Here
is
a
repetycyon
of
some
wordes
spoken
of
before
.
NOwe
clerely
I
haue
shewed
to
the
the
maner
that
euery
reasonable
creature
in
general
sholde
holde
and
kepe
/
that
he
myght
passe
out
of
the
grete
see
of
this
worlde
/
lest
he
perysshe
&
go
to
euerlastynge
dampnacyon
.
¶
Thre
generall
grees
I
haue
also
shewed
to
the
/
the
whiche
grees
be
the
thre
myghtes
of
the
soule
¶
And
also
that
there
maye
no
man
assende
vpon
one
degre
/
without
he
assende
on
bothe
the
other
.
¶
Ouer
more
I
tolde
the
of
that
worde
that
my
sothefaste
sone
spake
/
where
he
sayde
thus
.
¶
Where
to
or
thre
be
gadered
togyder
in
my
name
/
in
the
myddes
of
them
am
I.
¶
And
how
those
wordes
be
vnderstonde
/
the
gaderynge
togyder
of
those
thre
grees
besayde
/
that
is
of
the
thre
myghtes
of
the
soule
/
the
whiche
thre
myghtes
accordynge
to
one
/
brynge
with
them
two
pryncypall
commaundymentes
of
the
lawe
/
that
is
my
loue
and
the
loue
of
thy
neyghbour
.
¶
Souereynly
to
loue
me
aboue
all
thynges
/
and
thy
neyghbour
as
thyselfe
¶
After
this
whan
the
he
hathe
thus
ascended
the
ladders
by
gaderynge
togyder
in
my
name
as
I
haue
sayd
he
receyueth
the
water
of
grace
to
slake
his
thruste
.
¶
And
that
receyued
he
setteth
his
fote
for
to
go
vpon
the
brydge
of
my
very
sothefast
sone
suynge
and
folowynge
his
doctryne
¶
Also
I
haue
sayde
/
ye
renne
after
his
voyce
/
the
whiche
calleth
you
/
and
sayeth
thus
openly
in
the
temple
¶
Who
that
hath
thrust
/
come
to
me
and
drynke
/
that
am
a
well
of
lyfely
water
/
where
I
declared
to
the
/
how
these
wordes
sholde
be
vnderstonde
that
thou
myght
knowe
the
better
the
habundaunce
of
my
plentuous
charyte
/
and
also
the
confusyon
and
shame
of
them
that
wylfully
renne
by
the
way
of
the
fende
/
the
whiche
byddeth
and
calleth
them
to
the
water
of
dethe
.
¶
Now
also
thou
hase
seen
and
herde
of
that
thynge
the
whiche
thou
does
aske
of
me
/
that
is
of
the
maner
of
retencyon
and
kepynge
that
they
perysshe
not
(
and
there
he
he
sayde
)
they
that
haue
the
maner
of
retencyon
&
kepynge
/
must
haue
it
by
the
ascendynge
on
the
brydge
/
in
the
whiche
ascendynge
vp
they
be
gadered
togyder
and
knytte
in
one
/
dwellynge
and
abydynge
in
the
loue
of
theyr
neyghbours
/
offrynge
to
me
the
affeccyon
of
youre
hertes
/
as
a
vessell
voyded
fro
all
maner
worldely
&
transytory
loues
/
to
the
whiche
vessell
I
put
or
powre
in
lycoure
of
lyfely
graces
/
to
them
that
aske
suche
drynke
/
kepynge
the
same
drynke
with
parseueraunce
/
passynge
forthe
in
the
waye
of
my
onely
sothefaste
sone
cryst
crucyfyed
/
vnto
the
laste
ende
of
theyr
lyues
.
¶
This
is
that
maner
/
the
which
al
ye
owe
to
to
kepe
in
what
state
the
euer
ye
stonde
in
/
for
there
shal
no
state
excuse
hym
what
euer
he
be
/
but
that
he
maye
kepe
this
maner
/
and
is
bounde
to
kepe
it
.
¶
And
also
he
maye
do
it
/
&
therfore
he
sholde
do
it
/
&
ther●o
is
bounde
euery
reasonable
creature
.
¶
Ther
may
no
reasonable
creature
excuse
him
fro
it
/
thoughe
he
sayde
(
I
haue
lettynge
)
other
by
his
state
of
lyuynge
or
by
his
chyldren
/
other
by
worldely
impedymentes
/
wherfore
he
saythe
that
he
may
not
folowe
suche
a
way
of
lyuynge
.
¶
Nor
also
they
maye
not
excuse
them
/
for
dyffycultes
and
hardenes
that
they
fynde
in
the
same
waye
.
¶
For
I
tolde
that
that
euery
state
is
to
me
plesaunte
and
acceptable
/
so
it
be
kepte
&
had
with
an
holy
good
wyll
.
¶
For
al
thynges
be
good
and
parfyte
made
of
me
/
that
am
most
souerayne
good
.
¶
They
be
not
made
&
graunted
of
me
to
you
/
that
ye
take
by
theym
youre
dethe
but
youre
lyfe
.
¶
There
is
nothynge
so
delectable
to
me
/
as
is
loue
/
&
therfore
I
aske
nothynge
elles
of
you
/
but
loue
/
that
is
loue
of
me
/
&
loue
of
youre
neyghbours
/
the
whiche
maye
be
had
and
kepte
in
all
tymes
/
all
places
/
and
in
euery
astate
that
a
man
is
in
/
louynge
and
kepynge
/
to
worshyp
&
glory
of
my
name
all
thynges
.
¶
Also
knowes
thou
not
how
I
sayd
to
the
/
that
some
passe
forthe
in
this
lyfe
dysceyued
with
worldely
goodes
/
not
goynge
with
lyght
/
but
couerynge
them
by
vnordynate
loue
/
&
louynge
creatures
/
and
kepynge
suche
temporall
goodes
without
me
.
¶
All
suche
I
tolde
the
be
so
greately
tourmented
/
that
they
be
passyngely
intollerable
to
themselfe
.
¶
And
yf
they
with
drawe
not
/
and
put
away
suche
vnordynate
loue
in
the
maner
before
sayde
/
they
passe
very
faste
to
endeles
dampnacyon
.
¶
And
now
at
the
last
I
haue
tolde
the
/
what
maner
a
man
shall
kepe
most
generally
.
¶
The
fourte
chapytre
telleth
whan
oure
lorde
wolde
shewe
to
this
deuoute
soule
/
that
the
thre
grees
of
the
brydge
be
fygured
by
the
thre
states
of
the
soule
.
¶
Than
he
bad
her
lyfte
vp
herself
aboue
herselfe
to
beholde
this
sothefastnesse
.
Also
how
this
deuoute
soule
beholdynge
in
the
myrrour
of
god
sawe
dyuers
creatures
go
in
dyuers
wayes
/
&
of
other
maters
/
as
is
rrhersed
in
the
kalendre
.
Ca.
iiii
.
BIcause
I
sayde
to
the
before
how
they
sholde
go
that
be
in
comyn
charyte
(
that
is
for
to
saye
/
they
that
kepe
the
counseyles
mentally
/
and
the
cōmaudymētes
actually
.
¶
Now
therfore
I
purpose
to
shewe
to
the
of
them
that
haue
begone
to
ascende
vpon
the
ladder
/
and
begynne
to
go
in
the
waye
of
parfeccyon
/
that
is
in
the
obseruaunce
of
the
commaundymentes
and
counseyles
actually
/
wherin
I
shall
shewe
to
the
thre
degrres
and
states
of
the
soule
/
also
thre
degrees
the
whiche
I
put
to
the
before
in
generall
for
the
myghtes
of
the
soule
/
of
the
whiche
degrees
/
one
is
vnparfyte
/
an
other
parfyte
/
and
the
thyrde
is
founde
most
parfyte
.
¶
One
is
to
me
a
hyred
seruaunte
/
an
other
as
a
trewe
seruaunte
/
and
the
thyrde
is
a
well
byloued
sone
/
bycause
he
loueth
me
onely
without
ony
other
cause
but
onely
for
myselfe
.
¶
These
ben
those
thre
states
the
whiche
must
be
in
many
creatures
/
and
also
they
must
be
in
one
creature
alone
.
¶
In
one
creature
they
muste
be
/
whan
suche
a
creature
with
parfyte
besynesse
/
renneth
by
the
same
waye
beforesayde
/
spendynge
well
his
tyme
¶
So
that
he
may
with
suche
good
vse
of
his
tyme
spendynge
/
come
fro
the
drede
of
bondage
/
vnto
the
drede
of
fredome
/
and
so
at
the
laste
come
fro
fre
drede
/
vnto
the
chyldely
drede
that
is
to
the
loue
of
chast
drede
.
¶
Lyft
vp
therfore
thyselfe
aboue
thyselfe
/
and
open
thy
eyes
of
vnderstondynge
&
beholde
these
pylgrymes
&
straungers
how
they
pas
forthe
.
¶
Some
by
the
waye
of
counseyle
vnparfytely
gon
/
and
some
partytely
holdynge
&
vsynge
the
same
waye
.
¶
Se
and
beholde
clerely
by
them
/
where
is
parfyte
parfeccyon
/
and
also
how
greate
the
dysceyte
is
/
that
a
soule
receueth
in
herselfe
/
for
the
roote
of
her
owne
loue
/
is
not
yet
put
awaye
fro
her
.
¶
In
what
state
that
euer
a
man
stondeth
in
/
hym
nedeth
therfore
to
slee
and
dystroye
his
owne
propre
loue
in
hymselfe
.
¶
Than
this
soule
brennynge
in
loue
/
and
gredy
in
desyre
beholdynge
herselfe
/
sawe
in
the
swete
myrrour
of
the
godheed
creatures
goynge
in
dyuers
maners
&
in
dyuers
wyses
/
atteynynge
to
the
same
ende
/
that
they
seken
.
¶
Also
she
sawe
many
that
dyd
begynne
to
ascende
vp
/
bycause
they
felde
them
prycked
of
seruyle
drede
(
that
is
to
saye
)
dredynge
theyr
owne
propre
peyne
they
lefte
of
.
¶
And
some
she
sawe
by
excersyce
of
her
fyrste
callynge
/
come
by
ascencyon
to
the
seconde
gree
/
but
sewe
she
sawe
come
to
the
most
parfyte
degre
of
parfeccyon
.
¶
How
this
deuoute
soule
beholdynge
in
the
myrrour
of
god
/
sawe
dyuers
creatures
/
go
in
dyuers
maners
.
THan
the
goodnesse
of
god
yeldynge
satysfaccyon
to
the
desyre
of
suche
a
deuoute
soule
/
sa●de
thus
¶
Sees
thou
not
these
that
with
seruyle
drede
haue
cyse
fro
the
vomyte
of
deedly
synnes
/
yf
they
ryse
not
with
loue
of
vertu
/
seruyle
drede
is
not
suffycyent
alone
to
gyue
theym
euerlastynge
lyfe
/
but
it
be
medled
with
holy
drede
and
chaste
/
that
is
with
my
loue
of
vertu
/
for
in
loue
&
holy
chast
drede
/
the
lawe
is
sette
.
¶
The
lawe
of
drede
is
the
olde
lawe
/
the
whiche
I
gaue
to
Moyses
/
that
was
grounded
onely
in
drede
/
bycause
assone
as
they
had
synned
in
his
dayes
/
anone
they
dydde
suffre
peyne
therfore
.
¶
But
the
lawe
of
loue
/
is
the
newe
lawe
/
gyuen
of
my
very
sothefast
sone
Ihesu
/
the
whiche
is
grounded
in
charytable
loue
.
¶
And
yet
the
olde
lawe
is
not
broke
for
the
newe
/
but
rather
fulfylled
/
so
saythe
my
sothefaste
sone
Ihesu
/
I
came
not
for
to
breke
and
vnlose
the
olde
lawe
/
but
for
to
fulfyll
it
.
¶
He
coupled
&
knytte
the
lawe
of
drede
/
with
the
lawe
of
loue
/
the
imparfeccyon
of
the
drede
of
peyne
onely
/
was
withdrawe
fro
it
/
onely
by
abydynge
the
imparfeccyon
of
holy
drede
.
¶
I
call
that
holy
drede
/
that
wyll
not
of
sende
me
/
that
am
moste
souerayne
good
/
and
that
rather
is
aferde
to
offende
me
/
than
for
ony
peyne
that
it
sholde
haue
for
ony
offence
the
whi●●
dothe
.
¶
And
the
lawe
of
impar●●ccyon
is
made
parfyte
and
holy
/
by
the
parfyte
lawe
of
loue
.
¶
After
●●me
the
brennynge
chare
of
my
onely
●othefast
sone
was
come
to
the
whiche
brought
with
hym
fere
of
my
brennynge
charyte
in
to
mankynde
/
the
peyne
of
hasty
punyshment
of
synnes
done
in
this
lyfe
/
was
done
away
by
the
habundaunce
of
my
mercy
.
¶
For
creatures
were
not
/
nor
be
not
punyshed
anone
as
they
hadde
done
offenses
agaynst
me
/
as
it
was
done
in
olde
tyme
in
the
lawe
of
Moyses
/
without
ony
interuall
of
tyme
/
but
nowe
mercyably
/
I
abyde
the
repentaunce
of
mankynde
.
¶
Neuerthelesse
synne
shall
not
yet
be
vnpunyshed
/
for
though
it
be
not
amended
here
/
it
shall
be
correcked
in
an
other
place
/
but
yf
it
be
worthely
punyshed
here
/
by
dewe
and
parfyte
contrycyon
.
¶
As
longe
as
a
man
lyueth
here
/
it
is
tyme
of
mercy
to
hym
/
&
after
tyme
he
is
deed
/
than
is
tyme
of
ryght
wysenesse
.
¶
Therfore
euery
man
shold
now
aryse
fro
seruyle
drede
/
and
besy
hym
for
to
come
to
my
loue
and
holy
drede
/
or
els
with
out
ony
remedy
he
shall
be
drowned
in
the
floode
beforesayde
/
by
the
waues
of
trybulacyons
comynge
agaynst
hym
.
¶
And
by
the
couetous
thornes
of
worldely
comforte
/
the
whiche
be
very
thornes
pryckynge
the
soule
/
and
loueth
them
vnornately
/
and
kepeth
them
.
¶
How
the
drede
of
seruage
without
loue
of
vertues
/
is
not
suffycyent
to
euer
lastynge
lyfe
/
and
how
the
lawe
of
drede
and
the
lawe
of
loue
be
oned
togyder
.
I
Sayde
to
the
that
ther
maye
no
man
go
by
the
brydge
/
nor
passe
out
of
the
floode
but
nedes
he
must
ascende
vpon
thre
grees
.
¶
And
sothe
it
is
/
that
some
ascende
vnparfytely
/
some
parfytely
and
some
with
greate
parfeccyon
.
¶
All
suche
therfore
that
with
seruyle
drede
ben
onely
lad
and
gouerned
/
ascende
vnparfytely
gaderynge
togyder
the
myghtes
of
the
soule
.
¶
That
is
whan
the
soule
seeth
peyne
folowe
synne
/
for
fere
of
that
peyne
it
ryseth
out
fro
synne
/
and
ascendeth
vp
and
gadereth
the
mynde
togyder
/
therby
to
pull
awaye
the
remembraunce
and
mynde
of
synne
.
¶
The
¶
The
vnderstondynge
also
is
drawe
to
for
to
se
and
beholde
what
peyne
is
ordeyned
for
synne
/
and
than
his
wyll
is
moued
to
hate
synne
.
¶
And
thoughe
this
be
the
fyrst
ascencyon
/
and
the
fyrste
gaderynge
togyder
of
the
myghtes
of
the
soule
/
yet
muste
the
soule
excersyce
and
vse
the
same
ascencyon
and
gaderynge
togyder
of
the
same
myghtes
/
by
the
lyghte
of
the
inwardely
vnderstondynge
in
the
clere
syghte
of
very
feythe
/
not
onely
beholdynge
the
peyne
for
synne
but
also
and
rather
the
dede
of
vertu
/
&
the
loue
that
they
sholde
haue
to
vertu
/
so
that
theyr
affeccyon
may
ascende
vp
with
the
fete
of
loue
/
put
tynge
away
seruyle
drede
.
¶
Yf
they
do
thus
/
than
they
be
made
my
trewe
seruauntes
/
and
not
vntrewe
/
seruynge
me
onely
for
loue
/
and
not
for
drede
.
¶
To
this
they
maye
come
/
yf
they
myghtely
orawe
vp
by
the
rote
and
put
awaye
with
hate
/
the
roote
of
theyr
owne
propre
loue
.
¶
And
also
yf
they
be
wyse
and
prudent
/
styd fast
/
and
parseueraunt
.
¶
But
ther
be
many
suche
begynners
/
the
whiche
begynne
to
ascende
/
that
be
so
dul
and
full
of
slothe
/
and
so
feyntly
yel
den
to
me
my
dewte
/
&
with
suche
neclygence
/
and
ygnoraunce
/
that
they
feynt
and
defayle
/
anone
rennynge
to
the
sayle
for
the
lest
wynde
that
cometh
.
¶
And
so
they
gone
backewarde
/
for
they
dyd
ascende
vnparfytely
/
&
toke
the
fyrst
gre
of
the
brydge
of
my
onely
fothefast
sone
/
and
most
byloued
Ihesu
crucyfyed
/
&
therfore
they
maye
not
come
to
the
seconde
gre
of
the
herte
of
loue
.
¶
How
a
man
that
hathe
excersysed
hym
in
the
drede
of
seruage
whiche
is
the
state
of
imparfeccyon
/
by
whiche
state
is
vnder
stonde
the
fyrste
grees
of
the
foresayde
holy
brydge
/
he
maye
come
so
to
the
seconde
gre
/
whiche
is
that
state
of
parfeccyon
.
SOme
there
be
that
be
become
trewe
seruauntes
/
that
be
those
whiche
seruen
me
trewly
/
without
ony
seruyle
drede
or
bondage
/
that
seruen
not
me
for
drede
of
peyne
/
but
for
loue
/
and
with
loue
.
¶
That
maner
of
loue
by
the
whiche
men
seruen
me
for
theyr
owne
profyte
&
auauntage
/
and
for
loue
&
plesaunce
that
they
fynde
in
me
/
is
vtterly
vnparsyte
/
and
that
maye
well
be
knowen
in
this
wyse
.
¶
As
sone
as
my
comfortes
be
withdrawe
fro
them
/
anone
they
gyue
of
theyr
loue
/
&
therfore
it
is
vnparfyte
.
¶
By
suche
maner
of
loue
vnperfyte
/
they
louen
theyr
neyghbours
/
&
therfore
suche
loue
is
not
suffycyent
nor
durable
/
but
rather
suche
loue
ceaseth
&
ofte
tymes
fayleth
.
¶
It
ceaseth
anendes
me
/
for
this
cause
/
oft
tymes
I
withdrawe
fro
them
ghostly
confortes
of
the
soule
/
that
they
may
the
soner
aryse
from
imparfeccyon
/
and
be
excersysed
in
vertues
/
suffrynge
them
to
haue
tourment
and
heuynesse
of
herte
/
that
they
maye
the
more
purely
come
to
me
.
¶
The
whiche
is
done
also
bycause
they
sholde
the
soner
come
to
the
parfyte
knowlege
of
themselfe
/
for
they
knowe
not
themselfe
/
nor
they
haue
no
grace
of
themselfe
.
¶
And
also
that
in
tyme
of
trybulacyons
they
myght
lerne
for
to
renne
to
me
/
that
am
theyr
refute
and
comforte
/
knowynge
me
to
be
to
them
gyuer
of
al
goodnes
&
graces
/
&
so
to
serche
me
feythfully
with
very
mekenesse
/
and
for
this
cause
/
all
suche
trybulacyons
to
fall
to
them
/
withdrawynge
fro
them
ghostly
confortes
/
but
not
my
grace
.
¶
All
suche
maner
of
men
go
than
full
sloly
with
greate
vnpasyence
of
soule
.
¶
And
otherwhyle
they
leue
&
forsake
theyr
ghostly
excercyses
in
many
maners
and
dyuers
/
and
ofte
tymes
vnder
colour
of
vertu
/
they
say
within
themselve
thus
.
¶
This
ghostly
excercyse
&
workynge
is
nothyge
profytable
to
me
/
and
that
is
whan
they
fynde
them
and
fele
them
faylynge
&
lackynge
of
inwarde
ghostly
comforte
.
¶
Suche
one
holdeth
&
kepeth
the
condycyon
of
an
vnparfyte
man
/
for
he
hathe
not
yet
ryght
well
lyfte
vp
and
put
awaye
the
veyle
and
the
clothe
of
his
ghostly
loue
/
fro
the
clere
syghte
of
the
eye
of
very
bryssed
feythe
.
¶
For
yf
he
hadde
well
lyfted
it
vp
/
&
put
awaye
that
clothe
/
in
sothe
he
sholde
severyly
/
that
all
the
trȳbulacyons
comen
fro
me
to
proue
hym
/
for
the
leest
leaf
of
a
tree
maye
not
fall
downe
without
my
ordynaunce
&
prouydence
.
¶
And
therfore
all
that
euer
I
graunted
to
them
by
suffraunce
of
suche
trybulacyons
/
I
suffre
it
to
come
to
them
for
theyr
encrease
o●
vertu
.
¶
That
is
that
they
maye
haue
a
good
ende
/
to
the
whiche
ende
I
haue
made
them
.
¶
This
they
sholde
beholde
and
se
and
veryly
knowe
that
I
desyre
nothynge
of
them
/
but
vertu
and
good
/
in
the
precyous
blode
of
my
onely
sothefast
sone
Ihesu
/
in
the
whiche
blode
they
be
wasshed
fro
all
theyr
wyckednes
in
the
same
blode
they
maye
knowe
my
very
truthe
.
¶
For
that
I
wolde
gyue
to
them
euerlastynge
lyfe
/
I
made
them
to
the
ymage
and
symylytute
of
me
/
and
haue
made
theym
freslhe
and
quycke
to
grace
as
chyldren
of
grace
/
in
the
bloode
of
my
onely
sone
Ihesu
.
¶
But
bycause
they
be
vnperfyte
/
they
do
to
me
seruyse
onely
for
theyr
owne
profyte
/
withdrawynge
them
in
the
same
wyse
fro
the
parfyte
loue
of
theyr
neyghbours
.
¶
The
fyrste
●o
fayle
for
drede
the
whiche
they
haue
for
suffcynge
of
peyne
.
¶
The
seconde
withdrawynge
of
them
fro
the
profyte
/
that
they
sholde
shewe
and
do
to
theyr
neyghbours
/
and
so
withdrawe
them
fro
charyte
/
bycause
they
parceyue
in
them
that
they
be
depryued
/
as
they
thynke
fro
ghostly
comforte
/
whiche
they
were
vsed
to
haue
/
and
that
is
for
theyr
loue
is
not
parfyte
.
¶
But
with
the
same
imparfeccyon
that
they
loue
me
onely
for
theyr
owne
profyte
/
with
the
same
imꝑfyte
lour
/
they
loue
theyr
neyghbours
.
¶
And
but
yf
they
dyd
know
theyr
owne
imparfeccyon
by
grete
desyre
of
parfeccyon
/
they
must
nedes
go
backe
.
¶
Therfore
it
is
ryght
nedefull
for
them
/
yf
they
wyl
haue
that
durable
lastynge
loue
/
for
to
loue
without
beholdynge
of
ony
maner
rewarde
.
¶
It
is
not
ynoughe
for
to
fle
synne
for
drede
of
peyne
/
nor
for
to
lyue
vertuously
onely
for
his
synguler
auauntage
and
profyte
.
¶
For
these
be
no
grete
thynges
for
to
wynne
therby
heuen
blysse
/
but
it
is
spedefull
for
to
eschewe
synnes
onely
for
they
dysplesen
me
/
and
onely
for
my
loue
for
to
loue
vertues
&
get
them
.
¶
Neuerthelesse
the
fy●ste
callynge
of
euety
creature
(
is
that
)
for
fyrste
a
soule
is
vnparfyte
/
rather
than
parfyte
/
and
fro
imparfeccyon
it
sholde
come
to
parfeccyon
.
¶
Whyther
euery
vertuous
soule
lyuynge
in
this
lyfe
hathe
alwaye
loued
me
onely
with
out
beholdynge
of
ony
other
thynge
/
or
yf
that
it
haue
in
the
houre
of
departynge
fro
the
body
in
this
lyfe
desyred
/
yf
it
hadde
be
tyme
or
space
to
serue
me
better
than
euer
she
dyd
/
withoute
beholdynge
of
ony
other
thynge
than
of
me
alone
/
knowynge
than
her
owne
vnparfytenes
or
imperfeccyon
.
¶
Suche
soules
I
trowe
there
be
many
/
so
lyuynge
in
vnparfyte
loue
.
¶
Of
the
whiche
Peter
was
one
/
that
loued
my
onely
sothefaste
sone
Ihesu
cryst
for
his
blessyd
bodyly
conuersacyon
in
this
lyfe
/
but
whan
tyme
of
trybulacyon
came
he
sayled
in
his
loue
/
and
he
fell
in
to
suche
an
inconuenyente
/
that
for
very
drede
of
peyne
he
denyed
hym
&
sayd
that
he
knewe
hym
neuer
.
¶
And
therfore
a
soule
that
ascendeth
vpon
these
grees
onely
with
seruyle
drede
&
hyred
loue
/
she
falleth
in
to
greate
incomodytes
and
inconuenyence
.
¶
All
they
sholde
therfore
aryse
as
very
trewe
chyldren
/
seruynge
me
withoute
ony
b●holdȳge
of
theyr
owne
profyte
/
for
I
am
the
rewarder
of
euery
laboure
/
and
yelde
to
euery
man
after
his
estate
&
excersyce
.
¶
And
therefore
yf
they
leue
not
the
excersyce
of
good
and
holy
prayers
and
of
other
good
werkes
/
but
moche
rather
encreasen
in
vertues
with
parseueraunce
/
than
they
showe
come
worthely
to
the
very
loue
of
my
sothefaste
sone
Ihesu
.
¶
And
I
shall
than
loue
them
with
suche
loue
/
as
I
loue
my
owne
very
dere
chyldren
/
for
with
suche
lour
as
I
am
loued
/
I
shall
loue
agayne
.
¶
Yf
I
be
loued
with
suche
loue
/
as
a
seruaunt
loueth
his
lorde
/
I
as
a
lorde
as
he
hathe
deserued
/
shall
rewarde
hym
his
dewte
.
¶
But
I
shall
not
make
myselfe
open
to
hym
by
my
specyal
graces
/
for
to
a
trewe
frende
and
a
trewe
louer
/
my
pryue
secretes
be
made
open
and
shewed
/
the
whiche
is
made
one
with
me
that
am
his
frende
.
¶
Neuerthelesse
a
seruaunte
maye
encrees
with
the
vertues
and
loue
that
he
bereth
to
his
lorde
/
in
somocbe
that
he
may
be
made
a
ryght
dere
frende
.
¶
Ryghte
so
it
happeth
of
suche
that
loue
me
as
hyred
seruauntes
done
to
thyr
lordes
/
to
suche
I
make
me
not
open
.
¶
But
yf
suche
pull
vp
by
the
roote
with
a
maner
of
hate
theyr
owne
ghostly
loue
fro
themselfe
/
&
ascende
vp
aboue
the
sete
of
theyr
owne
conscyence
/
not
leuynge
this
seruyle
drede
&
hyred
loue
vnchastysed
and
vncorrecked
with
the
lyghte
of
very
deuoute
feythe
/
than
maye
they
be
to
me
tyghte
kynde
and
come
to
my
very
frendely
loue
.
¶
And
so
shal
I
than
shewe
me
gracyously
to
them
/
as
my
owne
sothefaste
sone
Ihesu
sayde
whan
he
was
conuersaunt
in
this
worlde
/
he
that
loueth
me
(
he
say
the
)
shall
kepe
my
worde
/
&
my
fader
shal
loue
hym
/
and
we
shal
come
to
hym
/
and
make
a
dwellynge
place
in
him
.
¶
Also
he
saythe
in
an
other
place
thus
/
he
that
loueth
me
/
shall
be
loued
of
my
fader
/
&
I
shall
loue
hym
/
and
shewe
hym
myselfe
gracyously
.
¶
This
is
the
very
knowlege
of
dere
louers
/
for
in
theym
loue
is
transformed
in
the
louer
/
by
affeccy
on
&
loue
/
&
so
ther
be
two
bodyes
&
one
soule
/
yf
two
haue
but
one
soule
it
maye
not
be
hyd
fro
that
one
/
but
it
is
knowe
also
to
that
other
.
¶
And
therfore
my
sothefaste
sone
Ihesu
sayde
thus
/
we
sholde
come
&
make
togyder
one
dwellynge
place
.
¶
Of
the
imparfeccyon
of
them
that
louen
and
seruen
god
for
theyr
owne
profyte
and
loue
/
or
for
theyr
comforte
.
DOughter
wyl
thou
knowe
how
I
shal
make
myselfe
open
in
a
soule
that
in
truthe
loueth
me
/
shewynge
the
techynge
and
the
doctryne
of
my
sothefaste
sone
Ihesu
cryste
/
here
nowe
in
many
maner
wyses
.
¶
I
shewe
my
vertu
in
suche
a
soule
/
after
the
desyre
the
suche
a
soule
hathe
.
¶
Neuertheles
thre
pryncypal
shewynges
/
I
made
to
be
had
in
a
dere
louynge
soule
.
¶
The
fyrste
is
/
that
I
shewe
the
affeccyon
of
my
charyte
/
by
medyacyon
and
meane
of
the
roorde
of
my
ryghte
well
byloued
sone
Ihesu
cryste
/
the
whiche
affeccyon
is
made
open
in
the
blode
of
hym
shed
oute
by
the
feruent
fere
of
brennynge
charyte
.
¶
In
two
maner
wyses
this
charyte
is
shewed
/
one
is
generall
comune
to
all
/
dwellynge
and
abydynge
in
comune
charyte
.
¶
To
suche
it
is
shewed
the
whiche
do
se
and
haue
experyence
of
my
charyte
/
for
many
dyuers
benefytes
that
they
haue
receyued
of
me
/
and
in
dyuers
maners
.
¶
The
other
maner
of
shewynge
is
partyculer
to
theym
specyally
that
be
made
truly
and
feythefully
my
frendes
.
¶
The
shewynge
of
this
comune
charyte
that
they
do
taste
/
they
knowe
they
haue
experyence
/
and
they
fele
it
parfytely
in
theyr
soules
.
¶
The
seconde
shewynge
of
charyte
is
at
the
tyme
that
I
do
make
me
open
to
them
(
by
affeccyon
of
loue
)
not
for
I
am
a
specyall
rewarder
of
one
more
than
of
an
other
/
but
makynge
me
frely
open
in
theyr
soules
/
onely
by
holy
desyre
/
in
the
same
parfeccyon
that
they
seke
.
¶
Other
whyle
I
make
me
open
to
them
by
another
maner
of
wyse
/
and
this
is
the
maner
of
the
other
shewynge
/
gyuynge
to
them
spyryte
of
prophecye
/
for
to
knowe
thynges
that
be
to
come
/
and
that
is
in
manye
wyses
and
dyuers
maners
/
after
the
indygence
and
nede
that
I
aspy
in
suche
a
soule
/
and
other
creatures
.
¶
Other
whyle
also
in
the
thyrde
wyse
/
formynge
in
theyr
soules
/
the
presence
of
my
truthe
/
that
is
the
sothefastnes
of
my
onely
sothefaste
sone
Ihesu
in
dyuers
wyses
and
many
maners
/
as
a
soule
desyreth
the
whiche
hathe
grete
thruste
or
drynes
.
¶
Other
whyle
they
seke
me
in
holy
prayers
/
desyrynge
for
to
knowe
my
myghte
/
and
than
I
do
suffre
theym
to
taste
the
very
vertu
of
my
myght
/
other
whyle
I
am
sought
in
the
wysdome
of
my
sone
/
and
than
also
I
fulfyll
theyr
desyre
shewynge
openly
to
the
syghte
of
the
eye
of
theyr
vnderstondynge
/
my
sone
Ihesu
.
¶
Otherwhyle
they
do
serche
me
in
the
mekenesse
of
the
holy
ghost
/
than
my
endelesse
goodnesse
maketh
them
to
taste
the
brennynge
fyre
of
my
dyuyne
charyte
/
and
also
maketh
them
to
conceyue
very
ryall
vertues
/
grounded
in
the
pure
charyte
of
neyghbourhode
.
¶
The
fyfte
chapyter
telleth
how
god
sheweth
hymselfe
somtyme
to
a
soule
that
loueth
hym
¶
Also
why
cryste
sayde
not
.
Ego
manifestabo
.
&c.
I
shall
shewe
my
fader
/
but
he
sayde
/
I
shall
shewe
myselfe
what
maner
of
gouernaunce
a
soule
shall
kepe
/
that
she
maye
come
vp
to
the
seconde
gree
of
the
holy
brydge
¶
And
of
other
maters
/
as
it
is
rehersed
before
in
the
kalender
.
Ca.
v.
IN
this
wyse
than
maye
the
clerely
comprehende
and
parceyue
the
truthe
/
after
the
sayenge
of
my
sothefast
sone
Ihesu
/
wher
he
saythe
thus
/
he
that
loueth
me
/
he
shall
be
one
with
me
.
¶
For
al
the
shewe
his
doctryne
/
be
made
one
with
hym
/
by
the
affeccyon
of
loue
.
¶
And
lyke
as
ye
be
one
in
hym
/
so
be
ye
one
in
me
/
for
he
and
I
be
but
one
togyder
in
substaunce
/
and
so
shewe
I
me
to
you
/
for
we
be
all
one
.
¶
Neuerthelesse
yf
my
sothefaste
sone
had
sayde
to
you
thus
/
I
shal
shewe
you
me
the
fader
/
he
had
sayd
sothe
/
for
yf
he
shewe
hymselfe
he
sheweth
me
/
and
yf
he
shewe
me
he
sheweth
hymselve
.
¶
But
why
sayd
he
not
/
I
shall
shewe
you
my
fader
onely
?
¶
Truly
for
thre
maner
causes
.
¶
One
is
this
/
bycause
he
wolde
it
were
knowe
that
I
am
not
departed
fro
hym
/
nor
he
fro
me
/
and
therfore
it
was
that
he
sayde
to
seynt
Phylyp
/
that
asked
of
hym
thus
.
¶
Lorde
shewe
vs
thy
fader
/
&
it
is
ynoughe
to
vs
?
¶
Phylyp
he
sayde
/
he
that
seeth
me
/
seeth
my
fader
/
this
was
truly
sayde
/
for
he
was
one
with
me
/
&
that
he
had
he
had
onely
of
me
/
and
not
I
of
hym
.
¶
And
that
was
the
cause
that
he
sayde
to
the
Iewes
thus
.
¶
My
doctryne
is
not
my
doctryne
/
but
his
doctryne
that
sende
me
in
to
this
worlde
/
that
is
my
fader
.
¶
Thus
by
this
cause
my
ryght
swete
&
onely
sothefast
sone
cometh
fro
me
/
&
not
I
fro
hym
.
¶
And
he
he
sayeth
also
we
be
all
one
/
therfore
it
was
that
he
sayde
not
/
I
shal
not
shewe
you
my
fader
/
but
he
sayde
/
I
shall
shewe
you
me
/
that
is
bycause
I
am
one
/
and
the
same
with
my
fader
.
¶
The
seconde
cause
was
/
in
asmoche
as
he
shewed
you
hymselfe
/
he
shewed
to
you
no
other
/
than
he
had
of
me
his
fader
(
as
thoughe
he
sayde
thus
)
my
fader
hathe
shewed
me
hymselfe
/
bycause
we
be
one
.
¶
Therfore
I
shall
shewe
you
my
fader
and
me
/
by
medyacyon
of
myselfe
.
¶
The
thyrde
cause
was
/
for
I
that
am
inuysyble
/
may
not
be
seen
of
you
that
ben
vysyble
/
but
whan
ye
be
departed
oute
fro
youre
deedly
bodyes
/
than
all
ye
shall
se
me
face
to
face
/
and
my
sothefast
sone
Ihesu
cryst
intellectually
/
vnto
that
tyme
of
the
generall
resurreccyon
.
¶
Therfore
now
as
I
am
/
ye
may
not
se
me
&
for
this
cause
I
haue
hyd
&
couered
my
dyuyne
nature
/
by
the
veyle
of
your
humanyte
/
that
ye
myght
so
se
that
is
inuysyble
as
vysyble
.
¶
As
thoughe
I
gyue
you
dwellynge
amonge
you
my
sothefaste
sone
Ihesu
/
couered
in
the
vayle
of
youre
manhode
.
¶
And
soo
he
sheweth
me
to
you
/
&
therfore
he
sayde
not
/
I
shall
shew
you
my
fader
/
but
he
sayde
I
shall
shewe
you
me
.
¶
As
thoughe
he
ment
thus
/
lyke
as
my
fader
hathe
gyuen
it
to
me
/
so
shall
I
shewe
me
to
you
.
¶
Thus
thou
maye
knowe
that
in
this
sheweynge
of
me
/
he
shewed
hymselfe
.
¶
And
thus
thou
hase
lerned
why
he
sayd
not
/
I
shal
shewe
you
my
fader
(
that
is
thus
)
bycause
it
is
vnpossyble
to
you
for
you
to
se
me
in
this
deedly
body
(
as
it
is
sayde
before
/
and
also
bycause
he
is
one
with
me
.
¶
And
here
after
shall
be
shewed
what
maner
of
gouernaunce
a
soule
shall
kepe
/
&
how
she
shall
ascende
vp
to
the
seconde
gre
of
the
holy
brydge
.
NOw
thou
knowes
in
what
maner
of
excellence
he
dwelleth
/
that
cometh
to
the
degre
of
the
loue
of
a
frende
/
suche
one
goeth
vpon
his
fete
of
affeccyon
/
and
so
cometh
to
the
pryue
secretes
of
the
herte
/
that
is
fro
the
fyrste
grees
/
to
the
seconde
be
fygured
in
the
body
of
my
onely
sothefaste
sone
Ihesu
.
¶
I
tolde
the
that
those
thre
grees
were
betokened
or
marked
in
that
thre
myghtes
of
the
soule
/
betokenynge
pryncypally
/
the
thre
states
of
the
soule
.
¶
Now
therfore
or
that
he
come
to
the
thyrde
gree
/
I
shall
shewe
the
how
he
shal
come
to
be
a
dere
frende
.
¶
And
after
tyme
he
is
comen
to
be
a
dere
frende
to
me
/
anone
he
is
made
a
chylde
of
my
loue
that
he
hathe
to
me
/
and
I
to
hym
/
as
to
my
owne
dere
chylde
.
¶
But
fyrste
how
that
he
worketh
whan
he
is
made
a
frende
/
I
shall
tell
it
to
the.
¶
At
the
begynnynge
he
was
vnparfyte
/
by
seruyle
drede
/
and
by
the
parseueraunte
vse
of
the
same
drede
/
he
came
to
the
loue
of
ghostly
delectacyon
/
fyndynge
in
me
comforte
and
auauntage
of
his
owne
profyte
.
¶
In
sothe
this
is
the
waye
/
and
this
waye
he
muste
ge●
that
wyll
come
parfytely
to
parfyte
loue
of
a
dere
chylde
and
of
a
frende
.
¶
Why
is
that
loue
parfyte
?
¶
Truly
for
he
receyueth
my
herytage
/
in
the
loue
of
my
sothefast
sone
Ihesu
.
¶
And
bycause
the
loue
of
adere
sone
is
not
without
the
loue
of
adere
frende
/
and
therfore
I
sayde
to
the
/
that
of
a
dere
frende
/
cometh
a
dere
chylde
.
¶
But
what
maner
of
gouernaunce
muste
he
holde
/
that
shall
come
to
this
parfeccyon
/
I
shall
tell
the
?
¶
Euery
parfeccyon
and
euery
vertu
/
cometh
oute
of
charyte
/
and
charyte
is
nouryshed
of
mekenes
/
&
mekenesse
cometh
out
of
knowlege
and
of
holy
hate
of
hymselfe
/
that
is
of
his
owne
sensualyte
and
his
very
propre
wyll
.
¶
And
for
to
come
to
this
a
man
muste
abyde
parseuerauntly
/
and
dwelle
in
the
Cell
of
his
owne
knowlege
.
¶
In
the
whiche
knowlege
of
hymselfe
/
he
shall
fynde
my
mercy
in
the
blode
of
my
sothefaste
sone
Ihesu
drawynge
to
hym
by
holy
desyre
my
dyuyne
charyte
/
and
also
by
excersysynge
hymselfe
in
dystroyenge
al
maner
of
wycked
wylles
bothe
spyrytuall
and
temporall
/
hydynge
hymselfe
in
his
owne
house
/
as
Peter
and
other
dyscyples
dyd
/
the
whiche
Peter
after
the
trespas
of
negacyon
or
denyenge
/
the
whiche
he
dyd
to
my
sone
/
he
wepte
full
bytterly
.
¶
Yet
neuertheles
his
we
pynge
was
vnparfyte
/
&
so
it
was
vnto
the
ascencyon
.
¶
And
after
tyme
my
sothefast
sone
came
to
me
in
his
manhod
/
than
Peter
and
all
other
dyscyples
dyd
hyde
them
in
an
house
/
abydynge
there
mekely
the
comynge
of
the
holy
ghoste
/
as
my
sothefaste
sone
dyd
promyse
before
to
theym
.
¶
And
all
that
tyme
they
for
fere
abode
in
an
house
reclused
.
¶
For
euer
the
soule
dredeth
vnto
the
tyme
it
come
to
the
very
loue
.
¶
But
they
were
parseuerauntly
abydynge
in
holy
wakynge
/
and
in
meke
and
contynuall
prayer
/
vnto
the
tyme
that
the
holy
ghoste
came
and
fulfylled
them
with
plentuousnes
of
graces
.
¶
And
whan
they
were
fulfylled
with
that
greate
grace
/
than
they
caste
awaye
dredes
/
and
so
they
folowed
the
steppes
of
my
sothefast
sone
/
in
prechynge
his
passyon
ouer
all
.
¶
In
the
same
wyse
asoule
that
desyreth
to
come
to
this
ꝑfeccyon
before
sayd
/
after
tyme
she
hathe
synned
deedly
/
&
is
gracyously
arysen
/
knowynge
herselfe
foule
&
wretched
/
for
drede
of
peyne
she
begynneth
for
to
wepe
.
¶
And
after
that
she
aryseth
fro
the
drede
&
beholdeth
my
mercy
where
she
fyndeth
delectacyon
&
profyte
/
&
yet
it
is
vnparfyte
.
¶
Therfore
lyke
as
it
was
done
to
Peter
/
&
to
the
dyscyples
that
were
closed
in
/
so
shall
it
be
do
to
suche
a
deuoute
soule
that
is
rysen
out
of
synne
and
cometh
to
my
mercy
.
¶
That
is
to
saye
/
after
fourty
dayes
I
shal
make
her
to
come
to
parfeccyon
.
¶
That
is
after
these
two
states
/
otherwhyle
I
shal
withdrawe
me
fro
suche
a
soule
not
by
grace
/
but
by
felynge
.
¶
And
so
shewed
well
my
sothefaste
sone
Ihesu
/
whan
he
sayde
to
his
dyscyples
thus
.
¶
I
shall
go
/
and
come
to
you
.
¶
What
that
euer
he
sayde
partyculerly
to
his
dyscyples
/
it
was
sayde
generally
and
comynly
to
all
/
bothe
to
them
that
be
now
on
lyue
/
&
to
them
that
be
to
come
.
¶
Namely
to
them
that
sholde
come
to
hym
/
he
sayde
thus
.
¶
I
shall
go
/
and
come
agayne
to
you
/
and
so
it
was
.
¶
For
he
came
vpon
his
dyscyples
/
whan
the
holy
ghost
came
to
them
.
¶
The
holy
ghost
came
not
alone
/
but
with
my
myghte
and
power
he
came
/
and
with
the
wysedome
of
my
sothefast
sone
Ihesu
/
the
whiche
is
one
with
me
.
¶
And
with
the
myldenes
&
mekenes
of
the
same
holy
ghoste
that
cometh
fro
me
&
fro
my
sone
/
in
the
same
wyse
I
saye
to
the.
¶
Whan
a
soule
ryseth
fro
her
imperfeccyon
/
I
with
drawe
me
fro
her
by
felynge
/
takynge
awaye
the
conforte
that
she
had
.
¶
For
whan
she
was
in
deedly
synne
/
she
wente
awaye
fro
me
/
and
I
dyd
withdrawe
me
than
frome
her
synne
/
bycause
than
she
had
shyt
agaynst
me
the
gate
of
her
desyre
/
by
the
whiche
the
sonne
of
grace
sholde
go
&
shyne
throwe
.
¶
This
is
no
defaute
of
the
sonne
/
but
of
the
creature
that
shyt
the
gate
of
desyre
agaynst
the
that
sonne
and
whan
she
knoweth
herselfe
and
her
owne
derkenesse
/
than
she
openeth
the
wyndowes
by
holy
confessyon
/
castynge
out
therby
the
fylthe
of
synne
.
¶
And
than
I
come
agayne
in
to
that
soule
by
grace
/
but
yet
I
withdrawe
me
fro
her
by
felynge
(
as
I
sayde
)
and
not
fro
grace
.
¶
This
I
do
bycause
she
sholde
waxe
lowe
and
meke
/
and
that
she
sholde
excersyce
herselfe
/
in
sekynge
me
truly
.
¶
And
also
that
she
sholde
be
veryly
proued
in
the
holy
lyght
of
feythe
/
so
for
to
come
to
wysdome
.
¶
Than
yf
she
veryly
/
without
lokynge
of
ony
rewarde
loue
me
with
the
lyghte
of
lyfely
and
quycke
feythe
/
and
with
holy
hate
of
herselfe
/
she
is
ioyful
in
the
tyme
of
labour
/
and
demeth
her
〈◊〉
vnworthy
rest
/
and
quyetnesse
of
soule
.
¶
This
is
the
seconde
thynge
of
the
thre
/
of
whome
I
tolde
the
before
/
for
thoughe
she
fele
me
withdrawe
/
she
wyl
not
therfore
go
back
warde
/
but
rather
she
vseth
mekely
her
ghostly
laboure
/
stondynge
stydfastly
and
abydynge
enclosed
in
the
house
of
her
owne
knowlege
.
¶
And
therfore
she
abydeth
with
a
quycke
feythe
/
the
comynge
of
the
holy
ghost
(
that
is
I
my selfe
)
the
whiche
am
the
fyre
of
very
charite
.
¶
How
abydeth
she
?
¶
Truly
not
with
ydlenes
/
but
with
bodyly
wakynge
/
and
contynuall
prayenge
/
and
not
onely
with
bodyly
wakynge
/
but
with
intellectuall
wakynge
.
¶
For
that
eye
of
vnderstondynge
or
Intelleccyon
is
not
shytte
but
it
is
open
and
waketh
with
the
lyght
of
feythe
/
dystryenge
the
thoughtes
of
the
herte
with
holy
hate
/
wakynge
in
the
affeccyon
of
my
charyte
/
and
knowynge
that
I
desyre
no
thynge
elles
/
but
her
holynes
.
¶
And
that
is
well
certyfyed
and
made
opēynoughe
/
in
the
blode
of
my
sothefast
sone
Ihesu
.
¶
After
tyme
the
eye
of
intelleccyon
waketh
thus
in
knowlege
of
her selfe
and
me
/
she
prayeth
contynually
/
offerynge
to
me
prayer
with
a
good
wyll
&
an
holy
.
¶
This
is
the
contynuall
prayer
/
and
also
she
vseth
her
in
actuall
prayer
/
that
is
in
suche
prayers
as
be
ordeyned
by
holy
chyrche
.
¶
Thus
is
a
soule
occupyed
that
is
departed
fro
imparfeccyon
/
and
is
come
to
parfeccyon
.
¶
And
bycause
she
sholde
come
therto
/
therfore
I
went
fro
her
/
not
put
tynge
awaye
grace
fro
her
/
but
felynge
.
¶
I
withdrawe
me
fro
her
/
that
she
sholde
knowe
her
owne
defautes
.
¶
And
in
that
she
knoweth
herselfe
pryued
fro
ghostly
conforte
/
she
feleth
peyne
and
fyndeth
herself
feble
/
not
stronge
for
to
stonde
nor
stydfast
.
¶
By
that
she
fyndeth
the
rote
of
ghostly
loue
in
her
owne
selfe
and
therfore
she
fyndeth
in
them
mater
of
knowlege
/
and
in
reysynge
vp
herselfe
aboue
herselfe
/
ascendynge
vpon
the
sete
of
her
conscyence
/
therfore
to
ly
in
wayte
that
suche
felynge
is
not
suffred
to
passe
without
rebukynge
of
the
conscyence
/
in
dystryenge
of
the
roote
of
theyr
owne
loue
with
ioyfull
hate
and
with
the
loue
of
vertu
.
¶
How
he
that
loueth
god
vnparfytely
/
loueth
his
neyghbour
vnparfytely
/
and
of
the
tokens
of
his
vnparfyte
loue
.
I
wyll
also
that
thou
knowe
/
that
all
suche
vnperfyte
loue
/
and
parfyte
loue
is
soughte
in
me
/
by
meane
and
medyacyon
of
creatures
.
¶
They
that
be
symple
knowe
this
well
that
louen
oftetymes
me
and
seken
me
in
creatures
.
¶
Neuerthelesse
yf
a
man
receyue
purely
loue
of
me
/
without
beholdynge
of
ony
creature
/
than
doubteles
he
sholde
receyue
purely
and
drynke
the
loue
of
his
neyghboure
/
as
a
man
drynketh
of
a
vessell
/
whiche
is
tylled
in
a
wel
whan
it
is
drawe
oute
/
and
the
lycour
is
drunke
that
was
therin
/
than
is
the
vessell
voyde
.
¶
And
yf
a
man
drynke
of
that
vessell
whyle
it
stondeth
in
the
well
/
it
is
neuer
ydle
nor
voyde
/
but
euer
ful
.
¶
Ryght
so
loue
of
neyghbours
/
bothe
spyrytuall
&
temporall
/
wyll
be
drunke
in
me
without
beholdynge
and
rewarde
of
ony
creatures
.
¶
I
aske
not
that
of
you
that
ye
loue
me
with
the
same
loue
that
I
loued
you
/
for
that
maye
ye
not
do
/
bycause
I
loued
you
/
whan
I
was
not
loued
of
you
.
¶
All
maner
of
loue
that
ye
haue
to
me
/
〈◊〉
it
to
me
of
dewte
/
not
of
grace
/
bycause
ye
sholde
do
it
/
but
I
loue
you
of
grace
/
and
not
of
dewte
.
¶
Therfore
that
loue
whiche
I
aske
of
you
ye
maye
not
yelde
it
to
me
/
and
for
that
cause
I
haue
put
a
meane
bytwyxe
you
and
me
(
that
is
to
saye
)
youre
neyghboure
that
ye
do
to
hym
/
that
ye
maye
not
do
to
me
/
and
that
is
that
the
loue
hym
of
grace
/
without
ony
beholdynge
/
and
without
ony
abydynge
.
¶
For
I
holde
it
done
to
me
that
is
done
to
hym
for
thy
loue
/
&
this
shewed
well
my
sothefast
sone
to
seynt
Paule
whan
be
parsued
me
sayenge
thus
.
¶
Saule
Saule
why
parsues
thou
me
.
¶
This
he
sayde
holdynge
me
parsued
/
in
that
he
parsued
my
trewe
seruauntes
.
¶
And
therfore
suche
loue
wolde
be
pure
/
for
lyke
with
the
same
loue
that
ye
sholde
loue
me
/
ye
sholde
loue
them
.
¶
Yf
thou
wyll
knowe
the
tokens
of
vnꝓfyte
loue
/
I
shall
declare
them
to
ye.
¶
Yf
a
man
loue
an
other
ghostly
&
fele
payne
that
tourmenteth
hym
/
in
asmoche
as
the
creature
that
he
loueth
is
not
sene
to
hym
for
to
satysfy
to
his
loue
/
in
louynge
hym
agayne
as
he
loueth
hym
/
his
louynge
is
vnparfyte
.
¶
Also
yf
he
se
his
conuersacyon
be
withdrawe
or
pryued
/
or
desolate
fro
ghostly
comforte
/
or
yf
he
se
an
other
beloued
more
than
he
hymselfe
.
¶
All
these
be
takens
and
many
mo
/
that
his
loue
bothe
in
me
&
in
his
neyghbour
is
vnparfyte
/
and
this
is
for
to
drynke
of
the
vessell
without
the
well
.
¶
All
be
it
he
toke
the
lycoure
of
loue
of
me
/
yet
his
loue
was
not
abydnge
parfytely
in
me
/
as
in
the
well
of
loue
.
¶
Therfore
it
sheweth
tokens
of
imparfeccyon
in
by
/
whom
he
loueth
ghostly
.
¶
And
all
this
maye
be
the
cause
/
for
the
rote
of
his
owne
propre
loue
/
was
neuer
yet
pulled
vp
wel
.
¶
Therfore
I
suffre
loue
ofte
tymes
to
be
had
/
that
he
maye
knowe
his
owne
imparfeccyon
/
by
my
withdrawynge
of
felynge
fro
hym
/
that
he
maye
shutte
hym
vp
and
enclose
hymselfe
in
the
house
of
his
owne
knowlege
.
¶
In
the
whiche
knowlege
/
he
shall
get
al
maner
of
parfeccyon
.
¶
And
than
shall
I
entre
with
a
greate
lyght
/
&
with
very
knowlege
of
my
truthe
(
insomoche
)
that
he
shall
holde
it
for
a
synguler
grace
/
to
mortyfy
or
sle
(
for
my
loue
)
his
propre
wyl
.
¶
And
he
shall
cease
neuer
to
cutte
awaye
the
superfluytes
of
his
vyne
/
&
to
pull
vp
the
thornes
of
his
thoughtes
/
and
buylde
&
edyfy
very
myghty
stones
of
vertu
/
grounded
&
set
in
that
blode
of
my
sones
passyon
/
the
whiche
be
founde
by
goynge
vpon
the
brydge
of
my
onely
sone
crucyfyed
before
sayde
/
&
grounded
vpon
the
doctryne
of
my
truthe
in
the
vertu
of
his
blode
.
¶
For
by
vertues
ye
lyuen
in
the
strengthe
of
his
passyon
.
✚
And
here
nowe
mdder
&
systren
thus
endeth
the
seconde
parte
of
this
orcharde
/
in
the
whiche
all
we
be
shewed
the
very
way
to
heuen
/
and
in
that
same
boke
we
be
shewed
how
to
cut
of
the
supfluytes
of
our
vynes
/
and
how
we
shall
pull
vp
the
pryckynge
thornes
of
oure
thoughtes
/
with
dyuers
maters
/
as
it
is
rehersed
in
the
kalender
before
.
¶
The
fourthe
boke
.
¶
The
fyrste
chapytre
of
the
.iiii.
party
/
speketh
of
prayer
/
&
fyrste
in
what
maner
a
soule
shall
gouerne
her
/
that
she
maye
come
to
pure
loue
and
lyberall
/
and
moche
of
this
.iiii.
partel
speketh
of
prayers
and
of
teres
.
¶
But
fyrste
god
sheweth
here
a
doctryne
of
the
holy
sacrament
of
crystes
body
.
And
how
a
soule
shal
come
fro
vocall
prayer
/
to
mentall
prayer
with
other
maters
as
it
is
rehersed
to
you
in
the
kalender
before
.
Ca.
i.
AFter
tyme
a
soule
hath
entred
and
gone
by
the
doctryne
of
cristes
passyon
/
crucyfyed
with
very
loue
of
vertu
/
and
hate
of
vyces
/
it
stondeth
with
parfyte
parseueraunce
/
&
namely
suche
a
soule
that
is
parfytely
come
to
the
house
of
his
owne
knowlege
/
abydynge
myghtely
and
contynually
in
holy
watche
&
prayer
/
drpted
fully
fro
the
conuersacyon
of
the
worlde
.
¶
Wherfore
hath
suche
a
soule
closed
her
in
the
house
of
her
owne
knowlege
?
¶
In
certayne
for
drede
/
knowynge
her
owne
imparfeccyon
/
and
also
for
desyre
that
it
hathe
/
for
to
come
to
a
pure
and
a
lyberal
loue
/
and
also
bycause
it
seeth
well
that
it
may
come
in
no
otherwyse
therto
.
¶
Therfore
with
quycke
feythe
she
abideth
the
comynge
of
me
/
by
encrease
of
grace
in
herselfe
¶
But
wherby
shall
a
man
knowe
quycke
feythe
?
¶
Truly
by
parseueraunce
of
vertu
/
and
not
goynge
abacke
for
nothynge
that
falleth
/
nor
for
to
cease
nor
leue
in
dewe
tyme
fro
holy
prayers
/
but
yf
it
be
for
charyte
/
or
for
obedyence
(
or
els
not
)
for
ofte
tymes
by
vnordynate
tyme
of
prayer
/
that
fende
cometh
by
many
heuynesses
and
batayles
/
more
than
she
were
founde
without
prayer
/
&
that
he
dothe
for
to
dysceyue
her
/
&
for
to
make
her
to
leue
holy
prayers
ofte
tymes
sayenge
to
her
after
this
maner
.
¶
This
prayer
profyteth
that
not
/
for
thou
sholde
take
hede
to
no
thynge
elles
/
nor
thynke
nothynge
elles
but
to
that
and
of
that
thou
sees
/
thus
he
saythe
to
make
thy
prayer
to
be
heuy
to
the
/
and
for
bycause
thou
sholde
cease
of
the
excercyse
of
holy
prayers
/
the
whiche
is
an
armure
by
the
whiche
a
soule
is
defended
and
kepte
frome
all
her
aduersytes
with
stretchynge
forthe
of
the
honde
of
loue
/
and
with
the
arme
of
fre
choyse
/
defendynge
her selfe
with
the
same
armure
/
and
with
the
lyghte
of
very
feythe
.
¶
God
sheweth
here
a
doctryne
/
of
the
holy
sacrament
of
the
auter
(
that
is
to
saye
)
of
the
holy
sacrament
of
crystes
body
/
and
how
a
soule
shall
come
fro
vocall
prayer
/
to
mentall
prayer
/
and
here
is
shewed
a
vysyon
/
whiche
this
deuoute
soule
had
on
a
tyme
.
THou
knowes
well
dere
doughter
/
that
in
meke
contynuall
prayer
and
feythfull
with
parseueraunce
/
a
soule
wynneth
all
vertu
/
and
therfore
she
sholde
parseuer
and
neuer
leue
it
/
nother
for
yllusyon
of
the
fende
/
nor
for
theyr
owne
freylte
that
is
by
thoughte
or
mouynge
that
cometh
in
theyr
owne
flesshe
/
nother
by
spekynge
of
no
creature
/
for
ofte
tymes
that
fende
speketh
by
theyr
tongues
/
for
to
let
deuoute
prayers
.
¶
Of
all
these
dysceytes
she
sholde
set
no
store
/
but
contynu
in
deuoute
prayers
/
and
ouerpasse
suche
dysceytes
/
by
vertu
of
parseueraunce
.
¶
O
how
swete
is
it
to
suche
a
soule
and
how
plesaunte
and
lykynge
to
me
/
holy
prayer
excersysed
in
the
hose
of
her
owne
knowlege
/
and
also
in
the
knowlege
of
me
/
openynge
the
eye
of
vnderstondynge
/
with
the
lyght
of
very
feythe
/
&
with
the
habundaunte
affeccyon
of
my
pure
charyte
/
the
whiche
charyte
is
made
to
you
vysyble
of
my
vysyble
onely
sothefaste
sone
Ihesu
/
whan
he
made
it
open
in
his
blode
/
the
which
blode
maketh
a
soule
ghostly
drunke
/
and
arayeth
it
ryally
with
the
fyre
of
dyuyne
charyte
/
and
gyueth
to
her
the
blyssed
ghostly
meet
of
the
sacrament
of
the
auter
/
the
whiche
is
kepte
for
the
tresoure
of
oure
moder
the
holy
chyrche
/
for
to
be
mynystred
to
you
by
the
hondes
of
a
preest
my
vyker
/
the
whiche
kepeth
the
kaye
of
the
same
blessyd
body
flesshe
&
blode
of
my
onely
sothefaste
sone
Ihesu
very
god
and
very
man
.
¶
This
blessyd
ghostly
mete
is
ryghte
comfortable
to
a
deuoute
receyuer
after
the
gretenesse
of
his
desyre
in
what
wyse
that
euer
he
receyue
it
/
whether
it
be
sacramentally
or
vertuously
.
¶
He
taketh
it
sacramentally
whan
he
receyueth
the
blessyd
hoste
of
the
auter
/
and
he
receyueth
it
vertuously
and
ghostly
that
taketh
it
by
desyre
/
hauynge
mynde
of
that
blessyd
blode
whiche
was
shed
for
the
raunsome
of
mankynde
.
¶
Suche
one
is
ghostly
drunke
with
the
mystery
of
that
sacrament
/
and
also
it
is
brenned
&
fulfylled
with
holy
desyre
/
with
the
charyte
bothe
of
me
and
also
of
his
neyghbour
.
¶
Where
getteth
a
soule
this
?
¶
Truly
f
the
house
of
his
owne
knowlege
/
and
with
ryght
deuoute
prayer
/
in
the
whiche
she
hathe
lost
her
imparfeccyon
/
lyke
as
the
dyscyples
and
Peter
loste
theyr
imparfeyccyon
abydynge
and
stondynge
withinforthe
in
deuoute
prayer
and
holy
wakynge
and
wanne
the
parfeccyon
.
¶
Wherwith
trowes
thou
?
¶
Truly
with
parseueraunce
knyte
with
holy
feythe
.
¶
Neuerthelesse
vnderstonde
not
so
/
that
a
soule
wynneth
onely
suche
brennynge
of
loue
by
longe
vocall
prayer
/
as
many
soules
vsen
/
whose
prayer
is
rather
in
wordes
than
in
affeccyon
/
the
whiche
setten
theyr
entent
to
nothynge
elles
/
but
to
say
many
psalmes
and
many
pater
nosters
/
and
whan
they
haue
fulfylled
the
nombre
sette
/
they
thynke
than
they
haue
done
ynoughe
.
¶
It
semeth
that
al
suche
setten
theyr
entent
and
theyr
affeccyon
onely
in
vocal
prayer
/
and
so
sholde
they
not
do
/
for
yf
they
do
in
no
other
wyse
/
they
wynne
full
lytle
fruyte
/
and
to
me
all
sothe
it
is
but
lytle
worthe
.
¶
Now
thou
askes
me
parauenture
and
sayes
/
sholde
therfore
suche
vocall
prayer
be
lefte
/
syth
it
is
so
that
all
be
not
able
to
mentall
prayer
?
¶
To
this
I
answere
and
say
naye
/
for
I
knowe
well
lyke
as
a
soule
is
fyrste
vnparfyte
soner
than
it
be
parfyte
/
lykewyse
her
prayer
is
fyrst
vnparfyte
.
¶
She
shold
also
eschewe
ydlenesse
/
thoughe
she
be
parfyte
&
vse
vocall
prayers
/
that
is
whan
she
speketh
or
prayeth
so
/
she
sholde
enforce
her
in
all
her
myght
for
to
reyse
vp
herselfe
ghostly
into
mentall
affeccyon
/
with
generall
consyderacyon
of
her
synnes
/
in
the
mynde
of
my
blessyd
sone
Ihesu
/
wher
is
founde
largenesse
of
my
charyte
/
and
remyssyon
of
synnes
/
and
that
muste
be
done
in
this
wyse
/
that
as
ofte
as
she
consydereth
herselfe
bothe
in
generall
&
in
comune
wyse
her
owne
defautes
/
so
oft
she
must
iwardely
knowe
my
excellent
goodnes
/
and
so
procede
in
ghostly
excersyce
with
very
mekenesse
.
¶
I
wyll
not
that
she
thynke
vpon
her
synnes
ꝑtyculerly
and
specyally
/
but
generally
/
lest
the
soule
be
fyled
by
mynde
of
suche
fylthy
partyculer
synnes
.
¶
I
sayde
also
the
I
wolde
that
she
had
nother
consyderacyon
of
her
synnes
in
in
generall
/
nor
in
specyall
/
without
consyderacyon
and
mynde
of
the
bloode
shedde
by
my
sothefaste
sone
Ihesu
cryste
/
and
of
my
large
mercy
lest
she
fall
into
dyspayre
/
for
yf
the
knowlege
of
her
and
consyderacyon
of
her
sysies
were
not
medled
with
the
mynde
of
the
bytter
passyon
of
my
sone
Ihesu
/
and
also
of
my
mercy
/
often
tymes
she
sholde
dwell
styll
in
that
shame
and
confusyon
/
and
so
to
go
to
endeles
dampnacyon
with
the
same
confusyon
/
and
with
that
fende
that
hathe
so
lad
her
vnder
the
colour
of
contrycyon
/
and
very
dysplesaunce
of
her
synnes
.
¶
This
is
one
of
the
moste
sotell
dysceytes
that
the
wycked
fende
sheweth
to
my
seruauntes
/
and
therfore
for
your
profyte
/
and
that
ye
myght
eschewe
the
dysceyte
of
the
wycked
fende
/
and
that
ye
maye
be
ryghte
plesaunte
to
me
/
ye
muste
alwaye
sprede
oute
youre
hertes
abrode
to
affeccyon
&
besyre
with
very
mekenesse
in
to
the
see
of
my
greate
myghty
mercy
/
for
thou
knowes
well
the
pryde
of
the
fende
maye
not
suffre
a
meke
soule
/
nor
his
confusyon
and
shame
may
not
suffre
the
brede
and
the
largenesse
of
my
goodnesse
and
mercy
/
wherin
suche
a
meke
soule
hopeth
feythefully
and
truly
/
&
therfore
thou
dyd
well
/
and
as
my
wyll
was
that
thou
sholde
do
/
whan
thou
dyd
auoyde
the
fro
that
fende
/
whiche
was
aboute
to
throwe
that
downe
by
confusyon
and
shame
/
sayenge
to
the
that
thy
lyuynge
was
nothynge
plesynge
to
me
/
that
nor
thou
folowed
nor
vertuous
lyuynge
(
after
my
entent
and
after
my
wyll
)
the
whiche
wyll
is
not
hydde
fro
hym
that
desyreth
to
haue
it
and
lyue
ther
after
.
¶
And
bycause
that
lyfte
vp
thyselfe
in
to
my
mercy
(
&
sayde
thus
)
with
mekenesse
/
I
knowlege
to
my
maker
/
that
euer
vnto
this
tyme
I
haue
lyued
in
derkenesse
/
&
so
lad
my
lyfe
/
but
yet
I
shall
hyde
me
in
the
swete
blessyd
woundes
of
my
lorde
Ihesu
/
&
wasshe
me
in
his
blode
/
&
so
shall
I
waste
awaye
my
wyckednesse
/
&
ioye
in
my
maker
/
and
than
thou
knowes
well
the
fende
fledde
fro
the
/
neuertheles
he
came
yet
efte
sones
to
the
with
an
other
sotel
temptacyon
(
that
is
)
he
was
aboute
to
reyse
the
on
hyghe
by
pryde
(
sayenge
thus
to
the
)
beholde
thou
arte
parfyte
/
and
god
is
well
plesed
with
the
/
now
the
nedeth
no
more
to
wayle
for
thy
synnes
.
¶
Than
by
the
lyghte
of
my
grace
/
thou
went
in
the
waye
of
mekenesse
/
whan
thou
an
swered
to
that
fende
thus
.
¶
O
what
wretche
am
I
/
seynt
Iohn
baptyst
synned
neuer
/
and
was
halowed
in
his
moders
wombe
/
and
yet
lyued
in
ryghte
greate
penaunce
/
and
I
the
moste
wretched
of
all
lyuynge
/
haue
done
ryghte
greate
synnes
/
and
yet
neuer
began
to
knowe
with
very
contrycyon
&
waylynge
what
god
is
/
whome
I
haue
so
greately
offended
/
and
what
I
am
/
that
haue
so
greuously
offended
hym
.
¶
Than
the
fende
not
suffcynge
suche
mekenesse
of
the
soule
/
and
the
hope
of
my
goodnesse
/
sayde
agayne
to
thou
thus
.
¶
Cursed
be
thou
/
for
I
may
nothynge
auayle
in
the
/
yf
I
do
my
greate
labour
to
throwe
the
adowne
in
to
lowe
thynges
by
confusyon
and
shame
/
thou
lyftes
vp
thyself
to
mercy
/
and
yf
I
wolde
enhaunce
the
to
hyghe
thynges
by
pryde
/
thou
descendes
lowly
by
mekenes
and
parsnes
me
in
to
hell
/
so
that
I
shall
neuer
tempte
the
more
/
for
euer
thou
smytes
me
with
the
staffe
of
charyte
.
¶
In
all
suche
maners
a
soule
sholde
medle
the
knowlege
of
herselfe
/
with
the
knowlege
of
my
mercy
/
&
my
knowlege
with
her
knowlege
.
¶
And
after
suche
maner
vocal
prayer
is
profytable
to
a
soule
that
vseth
it
/
and
lykynge
to
me
/
and
fro
suche
vnparfyte
vocall
prayer
with
excersyce
&
parseueraunce
/
she
maye
come
to
parfyte
mentall
prayer
.
¶
Neuerthelesse
yf
the
entent
be
set
symply
for
to
fulfyll
the
nombre
of
the
psalmes
/
or
pater
nosters
ytaxed
/
or
leuynge
mental
prayer
for
vocall
prayer
/
I
tell
the
for
truthe
suche
one
shall
neuer
come
to
mental
prayer
.
¶
Otherwhyse
suche
a
soule
that
whan
she
sholde
praye
and
saye
her
nombre
of
psalmes
or
pater
nosters
/
it
is
so
vnsauory
that
her
tongue
is
lothe
and
dull
to
say
/
and
otherwhyle
she
hathe
suche
a
conscyence
of
leuynge
vnsayde
the
psalmes
and
the
pater
nosters
/
whan
I
vyset
her
somtyme
one
wyse
/
&
somtyme
an
other
wyse
as
somtyme
by
the
lyght
of
my
knowlege
with
contrycyon
of
her
synnes
/
somtyme
by
largenesse
of
my
ryght
greate
habundaunte
charyte
/
somtyme
by
manye
maner
wyses
makynge
open
before
the
clere
lyghte
of
her
soule
/
as
it
is
lykynge
to
me
/
the
presence
of
my
very
truthe
after
the
deuoute
and
holy
desyre
of
the
same
foule
/
yet
she
wyll
not
leue
vnsayde
the
nombre
of
psalmes
or
pater
nosters
/
but
moche
rather
she
wyll
leue
my
specyall
vysytacyon
that
she
feleth
in
her
soule
/
and
so
she
sholde
not
do
/
for
that
is
one
of
the
dysceytes
of
the
fende
.
¶
But
anone
as
she
parceyueth
her
soule
touched
with
my
specyall
vysytacyon
/
than
she
shold
leue
vocal
prayer
&
tourne
therto
.
¶
And
whan
that
mental
vysytacyon
is
withdrawe
fro
her
/
than
to
tourne
agayne
to
vocall
prayer
(
yf
she
wyll
)
&
make
an
ende
of
her
psalmes
and
pater
nosters
that
she
was
in
purpose
for
to
saye
/
&
yf
she
haue
no
tyme
/
she
sholde
not
charge
it
nor
be
heuy
therfore
in
her
soule
/
but
yf
it
be
dyuyne
seruyce
/
to
the
whiche
bothe
prestes
/
clerkes
/
and
all
relygyous
people
be
bounde
for
to
saye
/
and
yf
they
saye
it
not
they
offende
/
for
vnto
the
ende
of
theyr
dethe
they
be
bounde
ther
to
/
yf
they
be
in
he
le
/
and
yf
they
were
touched
by
specyall
vysytacyon
in
dewe
tymes
and
houres
whan
they
sholde
say
theyr
dyuyne
seruyce
/
they
sholde
puruaye
an
other
tym
?
(
other
before
or
after
)
for
to
say
theyr
dyuyne
seruyce
/
so
that
it
be
not
lefte
vnsayde
/
that
sholde
be
sayd
of
dewte
.
¶
Suche
vocall
prayer
sayd
/
as
it
is
before
rehersed
/
bringeth
a
soule
to
parfeccyon
/
&
therfore
vocall
prayer
sholde
not
be
lefte
/
&
than
with
excersyce
and
parseueraunce
the
swetenesse
of
prayer
shall
be
tasted
in
truthe
/
&
also
the
blessyd
ghostly
meet
of
the
body
of
my
sothefaste
sone
/
as
it
is
rehersed
.
¶
And
therfore
I
tolde
the
that
some
receyue
chrystes
flesshe
&
his
bloode
vertuously
/
&
some
sacramentally
comunynge
that
blessyd
sacramente
with
affeccyon
of
charyte
/
for
he
that
gothe
to
that
sacrament
with
affcecyon
/
he
fyndeth
moche
swetenesse
/
and
he
that
goeth
ther
to
more
of
custome
and
vse
than
for
affeccyon
/
he
fyndeth
lytle
swetenesse
/
for
he
that
enforceth
hym
with
all
his
soule
to
make
open
his
affeccyon
in
me
/
&
knytteth
it
to
me
with
the
very
lyght
of
intelleccyon
he
knoweth
moche
/
and
he
that
knoweth
moche
loueth
moche
/
&
he
that
loueth
moche
tasteth
me
swetely
.
¶
By
this
thou
maye
knowe
the
parfyte
prayer
is
not
goten
with
many
wordes
/
but
with
affeccyon
of
desyre
(
reysed
in
me
&
of
me
)
with
knowlege
of
hymselfe
&
of
me
.
¶
And
he
that
prayeth
thus
/
he
shall
haue
bothe
mentall
prayer
&
vocall
prayer
/
for
they
dwell
togyder
/
lyke
as
actyue
lyue
and
contemplatyue
done
.
¶
By
many
maner
of
wyses
/
vocall
and
mentall
prayer
ben
vnderstonde
.
¶
For
asmoche
as
I
sayd
to
the
and
tolde
the
that
holy
desyre
is
contynuall
prayer
/
that
is
for
to
haue
an
holy
desyre
and
a
deuoute
wyll
/
the
whiche
wyll
and
desyre
do
aryse
actually
in
tyme
and
place
ordeyned
/
with
the
add●cyon
of
actu
/
all
prayer
.
¶
And
so
a
soule
shall
vse
in
tyme
sette
and
ordeyned
with
an
holy
wyll
vocall
prayer
/
and
neuer
oute
of
tyme
ordeyned
for
to
vse
it
namely
contynually
.
¶
Parauenture
sometyme
it
muste
be
lefte
for
mynystracyon
of
charyte
vsed
to
the
helthe
of
neyghbours
/
somtyme
for
other
necessary
and
nedeful
causes
/
as
the
state
&
besynesse
axeth
/
that
I
haue
sette
a
creature
in
.
¶
Euery
man
sholde
laboure
to
the
helthe
and
necessytes
of
soules
/
after
the
state
that
he
is
called
to
/
for
what
that
euer
he
laboureth
actually
to
the
ease
and
helthe
of
his
neyghboure
/
is
for
to
praye
vertuously
.
¶
For
as
seynt
Austyn
saythe
/
he
ceseth
neuer
to
praye
well
/
that
ceseth
neuer
to
do
well
/
and
therfore
it
was
that
I
sayd
/
that
prayer
is
in
many
maners
.
¶
For
actuall
prayer
done
/
(
as
it
is
before
sayde
)
is
done
by
affeccyon
of
charyte
/
for
with
the
affeccyon
of
charyte
is
contynual
prayer
.
¶
Thus
I
haue
tolde
the
/
howe
thou
maye
come
to
mentall
prayer
/
that
is
by
excersyce
and
parseueraunce
of
vocal
prayer
/
&
how
thou
sholde
leue
vocall
prayer
for
mentall
prayer
whan
I
vysyte
thy
soule
.
¶
I
dyd
saye
to
the
also
what
is
comune
prayer
/
for
I
sayde
it
was
prayer
of
good
wyll
/
that
is
excersysed
of
charytable
besynesse
/
bothe
in
the
and
in
thy
neyghboure
the
whiche
sholde
be
do
with
a
good
wyll
.
¶
Thus
a
soule
sholde
neuer
be
ydle
frome
prayer
/
but
other
actually
or
mentally
she
sholde
praye
/
lest
she
fall
in
to
duldesse
of
spyryte
/
and
in
to
an
vnparfyte
loue
/
for
the
more
that
she
loueth
/
the
more
she
shal
fele
profyte
and
loue
bothe
in
me
and
in
her
neyghboure
.
¶
And
here
shal
be
shewed
of
a
dysceyte
that
creatures
haue
somtyme
/
whiche
louen
god
and
serue
hym
/
for
theyr
owne
comforte
&
delectacyon
.
Of
the
whiche
imparfyte
loue
somwhat
shall
I
tell
the
/
&
of
a
certayne
dysceyte
that
is
goten
of
the
loue
/
by
the
whiche
they
loue
for
her
owne
comforte
.
¶
And
therfore
I
wyl
that
you
knowe
that
my
seruaunte
whiche
loueth
me
vnparfytely
/
rather
he
seketh
after
comforte
/
than
he
loueth
me
enterely
(
onely
for
me
)
and
by
that
thou
maye
vnderstonde
whan
conforte
fayleth
ghostly
or
temporally
/
they
be
troubled
in
temporall
comfortes
/
to
the
whiche
worldely
men
the
whiche
lyuen
with
some
maner
outewarde
dede
of
vertu
/
for
to
come
to
outewarde
prosperyte
/
and
whan
trybulacyon
cometh
the
whiche
I
gyue
theym
for
the
profyte
of
theyr
soules
/
they
be
troubled
in
that
lytle
good
the
whiche
they
haue
done
/
and
yf
ony
man
wolde
aske
them
why
they
be
so
troubled
/
they
wolde
answere
bycause
they
be
so
troubled
in
trybulacyons
and
an
guysshes
/
and
that
lytle
good
whiche
we
haue
done
(
as
vs
semeth
)
stondeth
to
none
auauntage
/
for
vs
semeth
we
hadde
more
reste
of
soule
before
with
the
good
that
we
dyden
than
/
than
we
haue
nowe
/
suche
be
dysceyued
in
theyr
owne
delectacyon
/
and
it
is
not
sothe
that
trybulacyon
is
cause
/
for
they
sholde
loue
neuertheles
/
nor
do
the
lesse
of
good
workes
.
¶
For
the
good
workes
that
they
done
in
tyme
of
trybulacyon
/
it
shall
auayle
them
asmoche
as
they
dyd
defore
in
tyme
of
comforte
/
and
yet
it
shal
auayle
them
more
/
yf
they
haue
pasyence
/
it
fareth
by
suche
as
dothe
by
a
man
that
laboreth
in
his
gardayne
or
in
his
orcharde
the
whiche
hathe
delyte
&
is
rested
in
soule
with
his
labour
/
bycause
of
his
fayre
orcharde
or
gardayne
/
and
so
it
semeth
that
he
hathe
more
delyte
of
his
fayre
gardayne
or
orcharde
than
of
his
labour
/
neuerthelesse
yf
the
gardayne
or
the
orcharde
were
take
away
fro
hym
/
he
sholde
soone
fele
his
delyte
&
delectacyon
withdrawe
.
¶
Why
?
¶
Truly
for
his
pryncypall
delyte
was
moche
more
set
vpon
the
orcharde
than
vpon
his
laboure
.
¶
But
yf
his
pryncypall
delyte
were
sette
rather
vpon
his
laboure
than
vpon
his
gardayne
/
than
sholde
he
not
lose
the
loue
that
he
had
to
his
neyghbour
.
¶
In
the
same
wyse
a
man
that
doeth
good
actuall
dedes
outewarde
/
he
maye
not
lose
the
delyte
of
excersyce
in
suche
workynge
but
yf
he
wyl
/
thoughe
the
delyte
of
prosperyte
be
withdrawe
/
so
that
he
set
his
pryncypall
entent
vpon
the
labour
/
and
not
vpon
the
prosperyte
.
¶
The
cause
why
suche
be
dysceyued
in
theyr
owne
workynge
/
is
theyr
owne
passyon
/
for
often
tymes
they
breken
out
and
thus
they
saye
/
I
knowe
ryght
wel
that
I
dyd
better
and
hadde
more
delyte
for
to
dwell
&
more
comforte
than
I
haue
nowe
/
bycause
I
am
more
troubled
now
than
I
was
than
/
and
now
I
haue
no
delyte
nor
plesure
to
do
good
dedes
/
theyr
sayenge
is
false
and
not
trewe
/
for
yf
the
good
in
it selfe
hadde
delyted
them
onely
for
the
vertu
of
that
good
/
they
sholde
neuer
haue
loste
it
/
nor
it
sholde
neuet
haue
fayled
in
them
/
but
moche
rather
encresed
/
but
bycause
the
workynge
of
theyr
good
dedes
/
was
set
onely
in
her
owne
sentyble
good
/
&
therfore
it
fayled
/
this
is
a
dysceyte
that
comynly
the
people
receyue
/
all
suche
be
dysceyued
by
theyr
owne
synful
delectacyon
.
¶
And
nowe
I
shall
shewe
the
here
of
the
dysceyte
that
they
haue
whiche
sette
al
theyr
affeccyons
in
comfortes
and
ghostly
vysyons
.
ANd
somtyme
of
suche
delectacyon
he
receyueth
very
moche
harme
/
for
yf
his
affeccyon
be
sette
in
comfortes
and
ghosty
vysyons
/
the
whiche
many
tymes
&
ofte
I
gyue
to
my
seruauntes
/
whan
they
be
withdrawe
fro
hym
/
than
he
falleth
in
to
heuynesse
and
greate
bytternesse
of
soule
/
as
ofte
as
I
withdrawe
my
comfortes
fro
his
soule
/
so
ofte
hym
semeth
that
I
haue
forsake
hym
/
and
therfore
hym
semeth
that
he
is
in
hell
/
wherfore
he
falleth
in
to
bytternesse
/
and
in
to
many
temptacyons
.
¶
He
sholde
not
do
so
/
nor
suffre
hym
so
to
be
dysceyued
/
of
his
owne
spyrytuall
delectacyon
/
but
he
sholde
lyfte
vp
his
eye
to
me
/
and
knowe
me
for
very
souerayne
good
/
the
whiche
receyue
and
kepe
for
hym
/
good
〈◊〉
me
of
dyseases
.
¶
He
sholde
〈◊〉
●●●mselfe
/
and
holde
hym●●●●●
vnworthy
for
to
haue
pease
&
〈◊〉
of
soule
/
and
that
is
the
〈◊〉
propre
cause
why
I
withdrawe
●●●●rome
hym
/
that
he
sholde
loue
●●m
and
meke
him
/
and
knowe
that
my
very
charyte
and
goodnesse
(
the
whiche
sholde
be
in
hym
)
for
to
be
founde
with
good
and
parfyte
wyll
and
neuer
elles
/
the
whiche
I
conserue
and
kepe
in
his
tyme
of
trybulacyon
.
¶
And
also
I
withdrawe
me
for
this
cause
/
that
he
shold
not
onely
receyue
of
me
the
mylke
of
my
swetenesse
/
but
also
that
he
sholde
apply
hym
with
all
his
myghte
for
to
cleue
to
the
breste
of
my
sothefast
sone
Ihesu
cryste
/
where
he
shall
bothe
seke
and
fynde
mylke
&
flesshe
togyder
/
that
is
drawynge
to
hym
the
mylke
of
my
very
charyte
/
by
meane
or
medyacyon
of
the
blessyd
body
of
my
dere
sone
Ihesu
cryste
crucyfyed
.
¶
To
them
therfore
that
gone
so
and
seke
my
mylke
of
swetenesse
/
with
prudence
and
not
with
ygnoraunce
of
my
sones
bytter
passyon
/
to
suche
I
tourne
with
a
greter
delyte
/
&
with
ghostly
strengthe
and
also
with
lyghte
and
brennynge
fyre
of
charyte
.
And
yf
it
so
be
that
they
take
suche
withdrawynge
of
ghostly
swetenesse
dyscomfortably
with
heuynesse
and
confusyon
of
soule
/
they
do
not
wynne
no
comforte
therby
/
but
moche
rather
they
sholde
abyde
in
theyr
owne
dulnes
.
¶
How
all
they
that
delyte
them
in
suche
confortes
and
vysyons
maye
be
dyscryued
/
&
how
that
they
maye
receyue
a
wycked
spyryte
vnder
the
forme
/
or
colour
of
a
good
spyryte
/
and
also
of
tokens
how
it
maye
be
knowen
whan
it
cometh
of
god
/
and
whan
that
it
cometh
of
oure
enemy
the
deuyll
.
After
this
ofte
tymes
of
the
fende
they
receyue
an
other
dysceyte
that
is
whan
he
transformeth
hym selfe
in
to
the
lykenesse
of
lyghte
/
for
the
fende
there
he
fyndeth
a
man
dysposed
for
to
receyue
ghostly
comfortes
/
and
therto
setteth
all
his
desyre
on
suche
comfortes
and
ghostly
vysyons
/
wheron
he
sholde
not
set
his
desyre
nor
truste
/
but
onely
on
very
mekenesse
/
&
thynke
that
he
is
vnworthy
for
to
receyue
suche
ghostly
comfortes
/
to
suche
the
fende
transfygureth
hymselfe
/
in
to
lyght
by
many
maner
wyses
/
other
whyle
to
the
lykenesse
of
an
angell
/
other
whyle
in
to
the
fourme
of
my
sone
crucyfyed
/
and
other
whyle
in
to
lykenes
of
some
of
my
seyntes
/
&
this
he
dothe
bycause
he
wolde
catche
hym
with
the
hoke
of
his
owne
ghostly
spyrytuall
delectacyon
/
the
whiche
hathe
set
all
his
affeccyon
&
desyre
vpon
ghostly
vysyons
.
¶
Yf
a
soule
ryse
not
vp
anone
with
very
mekenesse
/
castynge
awaye
fro
her
all
suche
maner
delyte
/
she
is
anone
take
by
the
deuylles
hoke
in
to
his
hondes
/
and
yf
she
with
very
mekenesse
dyspyse
suche
delectacyon
and
with
loue
betaketh
her
in
to
the
affeccyon
of
me
/
the
whi
am
a
louer
and
not
the
gyfte
/
the
fende
for
his
owne
pryde
/
maye
not
suffre
that
mekenes
of
suche
a
soule
.
¶
Now
yf
thou
wyll
knowe
a
token
how
they
ben
dysceytes
of
the
fende
and
not
my
reuelacyons
/
I
shal
tel
ye.
¶
This
is
the
token
of
suche
a
trasformacyon
of
lyghte
that
vysyteth
the
soule
/
be
of
the
fende
/
anone
the
soule
in
the
comynge
of
it
loseth
her
ghostly
gladnesse
/
and
is
lefte
nothynge
but
heuynesse
and
derkenesse
and
sharpe
pryckynge
in
the
soule
/
&
yf
it
is
veryly
vysyted
of
me
that
am
sothefastnesse
euerlastynge
/
the
soule
in
the
fyrste
apperynge
receyueth
an
holy
drede
/
and
with
the
same
drede
she
receyueth
ghostely
gladnesse
and
sykernesse
/
with
a
maner
of
swete
prudence
/
for
she
dredeth
/
and
dredeth
not
/
but
in
her
owne
thoughte
/
she
holdeth
her
vnworthy
suche
vysytacyons
/
&
saythe
thus
to
me
.
¶
Lorde
I
am
indynge
and
moche
vnworthy
to
receyue
suche
ghoostly
vysytacyons
/
and
sythe
I
am
not
worthy
/
howe
maye
this
be
that
I
am
thus
vysyted
/
than
she
tourneth
her
to
me
/
consyderynge
the
wonderful
large
brede
of
my
charyte
/
and
seeth
inwardely
therin
/
that
I
consydre
nothynge
her
worthynes
/
of
no
meryte
that
she
deserueth
to
hane
suche
vysytacyon
/
but
onely
my
owne
dygnyte
and
worthynesse
/
by
the
whiche
I
make
able
and
worthy
/
whome
it
lyketh
me
to
receyue
suche
vysytacyons
bothe
of
grace
and
of
felynge
/
for
I
dyspyse
neuer
that
desyre
that
calleth
to
me
/
and
this
is
the
cause
that
she
receyueth
suche
vysytacyons
mekely
sayenge
thus
/
beholde
the
handemayde
of
god
/
in
me
be
thy
wyll
done
/
and
than
she
goeth
forthe
to
prayer
/
euer
ryghte
mekely
holdynge
herselfe
indynge
and
moche
vnworthy
suche
holy
&
ghoostly
vysytacyons
/
onely
as
I
haue
sayde
/
consyderynge
that
it
cometh
of
me
.
¶
This
is
a
very
token
for
to
knowe
whether
that
a
soule
be
vysyted
of
me
/
or
of
the
fende
/
for
as
I
haue
sayd
in
the
fyrst
apperynge
/
they
fynde
a
greate
drede
/
parceyuynge
bothe
in
the
myddes
and
in
the
ende
hongre
of
vertu
.
¶
Also
an
other
whyle
a
soule
whan
that
it
is
blynded
of
the
wycked
fende
/
fyrst
it
receyueth
gladnesse
and
ioye
/
and
at
the
laste
it
is
broughte
in
to
confusyon
and
derkenes
of
the
soule
.
¶
Lo
thus
haue
I
shewed
the
a
token
/
for
to
knowe
the
dysceyte
of
the
fende
/
that
yf
a
soule
wyll
be
meke
&
go
wysely
/
she
maye
not
be
dysceyued
/
and
yf
she
wyll
algates
go
rather
with
vnparfyte
loue
of
her
ghostly
comfortes
/
than
with
the
perfecyon
of
my
loue
(
as
I
haue
sayde
/
she
must
nedes
be
dysceyued
of
the
fende
.
¶
This
seconde
chapytre
telleth
of
theym
that
wyll
not
helpe
nor
confort
theyr
neyghbours
in
theyr
nede
/
bycause
they
wolde
not
be
letted
nor
leue
theyr
owne
conforte
/
pease
/
nor
rest
.
¶
Also
of
the
dysceyte
the
whiche
goddes
seruauntes
haue
/
that
louen
god
with
suche
vnperfyte
loue
before
sayde
/
and
other
maters
as
it
is
rehersed
before
in
the
kalender
.
Ca.
ii
.
I
Haue
tolde
the
of
the
dysceytes
of
them
that
wyll
receyue
me
and
taste
me
in
theyr
soules
/
after
theyr
owne
maner
and
delectacyon
/
and
nothynge
after
my
wyll
.
¶
Nowe
shall
I
tel
the
of
the
seconde
dysceyte
of
them
/
that
al
theyr
delectacyon
is
set
for
to
receyue
ghostly
comfortes
/
insomoche
that
oft
tymes
thoughe
they
se
theyr
neyghboure
in
greate
nede
spyrytually
or
temporally
/
ryght
vnder
the
coloure
of
vertu
they
excuse
them
(
&
thus
they
saye
)
yf
they
sholde
tende
to
suche
outwarde
besynesse
/
they
sholde
lose
rest
&
pease
of
soule
/
and
also
leue
theyr
houres
vnsayd
in
dewe
tyme
/
therfore
they
charge
not
to
helpe
them
/
leste
they
lose
theyr
ghostly
comforte
/
and
offende
me
/
as
they
thynke
they
sholde
do
.
¶
All
such
be
dysceyued
of
theyr
ghostly
delectacyon
of
soule
/
&
they
offende
me
more
in
that
they
wyll
not
helpe
theyr
neyghbours
in
theyr
necessytes
/
than
in
leuynge
of
all
theyr
ghostly
confortes
/
for
all
maner
ghostly
excersyce
/
be
it
vocall
or
mentall
/
was
ordeyned
of
me
/
whiche
a
soule
sholde
vse
for
to
come
to
parfeccyon
/
and
to
the
charyte
of
his
neyghbour
/
and
that
the
neyghboure
sholde
be
kepte
in
charyte
/
so
that
a
man
offendeth
me
more
/
leuynge
vndone
the
charytable
mynystracyon
of
his
neyghboure
in
tyme
of
nede
/
for
his
actuall
excersyce
and
reste
of
soule
/
than
for
to
leue
suche
actuall
excersyce
and
reste
of
soule
for
his
neyghbour
/
for
he
fyndeth
me
in
the
charyte
of
his
neyghbour
and
in
the
loue
of
hym
/
and
yt
they
be
not
charytably
mynystred
in
tyme
of
theyr
nede
/
in
that
they
losen
theyr
charyte
/
&
whan
charyte
of
neyghbourehode
lacketh
/
my
affeccyon
is
lessed
/
my
ghostli
conforte
is
lessed
(
insomoche
)
that
that
they
wolde
wynne
/
they
lose
/
and
that
that
they
wolde
lose
they
wynne
/
that
is
by
mynystracyon
to
theyr
neyghbours
/
in
tyme
of
nede
/
leuynge
therfore
ghostly
comfortes
/
they
receyue
and
wynne
bothe
me
&
theyr
neyghbour
/
&
so
in
all
tymes
/
they
maye
because
of
theyr
mynystracyon
/
taste
the
swetenesse
of
my
charyte
/
and
if
they
do
it
not
/
they
stonden
in
peyne
(
as
thus
)
yf
they
must
nedes
do
them
some
mynstracyon
/
other
by
very
force
/
loue
/
bodyly
or
ghostly
infyrmyte
/
that
they
do
suffre
/
it
shall
be
done
so
heuyly
&
with
suche
peyne
of
conscyence
and
tedyousnesse
of
soule
/
that
the
one
vnneth
maye
suffre
or
bere
the
other
/
and
yf
ony
man
aske
them
why
/
it
is
so
peynfull
to
them
/
that
they
sholde
answere
and
saye
/
that
as
them
sementh
/
they
lose
therby
bothe
pease
and
tranquylyte
of
soule
/
and
many
thynges
that
they
sholde
do
/
they
leue
vndo
therfore
/
&
so
offende
god
.
¶
It
is
not
so
/
but
bycause
theyr
inwarde
syght
is
set
vpon
theyr
owne
delectacyon
/
therfore
they
can
not
se
nor
dyscerne
in
truthe
where
theyr
offence
is
/
for
offence
stondeth
not
in
leuynge
of
ghostly
thynges
/
or
excersyce
of
prayers
in
tyme
of
nede
of
theyr
neyghbours
/
but
it
stondeth
whan
they
be
had
without
charytable
mynystracyon
of
neyghbourhode
/
whom
they
sholde
loue
for
the
loue
of
me
/
and
in
tyme
of
nede
for
to
serue
them
charytably
.
¶
Thus
thou
maye
se
and
knowe
/
how
a
man
is
dysceyued
onely
by
his
owne
ghostly
delectacyon
in
hymselfe
.
¶
Of
the
dysceyte
which
goddes
seruauntes
haue
and
loue
god
with
suche
vnparfyte
loue
/
as
is
beforesayde
.
ALso
my
seruauntes
often
tymes
be
dysceyued
/
all
suche
namely
that
as
yet
be
vnparfyte
/
by
delectacyon
/
louynge
with
affeccyon
of
loue
/
agaynst
the
ghostly
comforte
and
delectacyon
/
the
whiche
they
fynde
in
me
/
for
I
am
the
rewarder
of
al
goodes
that
be
done
lytle
and
moche
/
after
the
mesure
of
loue
of
hym
that
receyueth
good
.
¶
Of
this
I
gyue
ghostly
comforte
/
some
tyme
in
one
wyse
/
and
sometyme
in
an
other
wyse
in
the
tyme
of
prayer
.
This
do
I
not
/
for
that
a
soule
sholde
receyue
ghostly
conforte
vnwyttyngely
(
that
is
to
say
)
that
she
rather
beholde
the
gyfte
of
my
ghostly
comforte
/
graunted
to
her
by
my
gracyous
largenesse
(
than
me
)
but
that
she
inwardely
beholde
rather
the
affeccyon
of
my
endelesse
charyte
/
by
the
whiche
affeccyon
I
gyue
to
her
suche
comfortes
/
yf
it
so
be
that
she
be
ygnoraunt
and
wyll
receyue
her
owne
delectacyon
without
consyderacyon
of
the
affeccyon
of
me
she
is
dysceyued
/
for
by
her
owne
ghostly
conforte
she
is
dysceyued
/
in
asmoche
as
she
delyteth
therin
.
¶
As
longe
as
she
is
thus
ygnoraunte
/
she
goeth
after
her
owne
delyte
/
sekynge
of
the
holy
ghost
suche
ghostly
comfortes
after
theyr
owne
lust
/
as
thoughe
she
wolde
put
a
lawe
to
the
holy
ghost
/
for
to
gyue
it
to
her
as
she
wolde
/
so
sholde
she
not
do
/
but
moche
rather
go
myghtely
forthe
by
my
sones
passyon
/
and
therefor
to
receyue
ghostly
comforte
/
in
suche
wyse
/
in
suche
a
place
/
and
in
suche
a
tyme
/
as
it
pleaseth
my
goodnes
for
to
graunte
her
/
and
thoughe
I
gyue
it
not
/
it
is
not
done
of
hate
/
but
of
loue
/
that
she
sholde
seke
me
truly
and
veryly
/
&
not
onely
for
to
loue
me
of
delyte
/
but
rather
with
mekenesse
she
sholde
receyue
my
charyte
/
than
so
to
folowe
theyr
owne
delectacyon
/
yf
she
do
not
thus
but
onely
go
to
ghostly
delectacyon
in
her
owne
maner
and
not
after
my
maner
/
she
shall
receyue
an
vntollerable
peyne
and
shame
/
in
asmoche
as
she
seeth
that
obiecte
or
the
cause
of
her
delyte
is
withdrawen
/
the
whiche
obiecte
or
cause
she
sette
before
the
cye
of
her
itelleccyon
.
¶
These
be
they
that
chosen
ghostly
conforte
after
theyr
owne
maner
/
and
wolde
euery
daye
be
fedde
withal
in
theyr
soules
for
the
sencyble
comfortes
that
they
synden
therin
.
¶
And
they
be
sometyme
so
ygnoraunt
/
that
yf
I
byset
them
ony
other
wyse
than
so
/
they
withstonde
me
in
my
vysytacyon
and
wyll
not
receyue
it
/
onely
desyrynge
in
theyr
owne
purpose
for
to
haue
suche
vysytacyons
/
as
they
fele
sencyble
comfortes
.
¶
This
is
defaute
of
theyr
owne
passyon
and
ghostly
delectacyon
where●●
suche
a
soule
is
dysceyued
.
¶
For
it
is
ryght
vnpossyble
for
her
euer
to
stonde
in
one
maner
of
ghostly
vysytacyon
.
¶
She
maye
neuer
stonde
onely
in
one
maner
of
delectacyon
/
for
my
goodnesse
wyll
vylyte
her
in
dyuets
maners
of
vysytacyons
.
¶
I
gyue
many
dyuerse
ghostly
delytes
to
a
soule
/
that
is
knyt
stydfastly
in
me
/
somtyme
she
receyueth
of
me
delectacyon
/
of
a
maner
of
ghostly
gladnesse
/
somtyme
suche
contrycyon
&
dysplesaunce
of
her
synnes
/
that
she
semeth
that
she
is
ghostly
troubled
in
herselfe
/
somtyme
I
shall
be
in
a
soule
and
she
shall
not
fele
me
/
somtyme
I
shall
shewe
&
forme
before
her
my
sothefast
sone
in
dyuers
mauers
before
the
eye
of
her
vnderstondynge
and
yet
shall
he
not
be
parceyued
nor
felte
in
the
felynge
of
the
soule
in
suche
feruour
and
delectacyon
as
he
sholde
be
felte
.
¶
Al
this
I
do
for
loue
/
&
for
to
kepe
her
&
encrees
her
in
the
vertu
of
mekenesse
and
parseueraunce
.
¶
And
also
for
to
enform
her
that
she
put
no
maner
of
rule
to
me
/
nor
for
to
set
her
ende
in
suche
delectacyon
/
but
onely
in
vertu
that
is
grounded
in
me
/
&
that
with
mekenesse
she
receyue
bothe
tymes
that
is
of
withdrawynge
and
gyuynge
and
that
also
she
receyue
with
her
owne
affeccyon
/
the
affeccyon
of
me
by
the
whiche
affeccyon
I
gyue
her
suche
comfortes
/
and
also
that
she
byleue
and
trust
well
with
a
quycke
feythe
/
that
I
gyue
suche
thynges
/
whan
I
gyue
it
to
the
nede
of
her
helthe
that
she
myght
come
by
suche
vysytacyons
to
greate
perfecyon
.
¶
Therfore
I
wyll
that
she
stonde
euer
mekely
/
settynge
euer
bothe
begynnynge
&
her
endynge
in
the
affeccyon
of
my
very
charyte
/
and
in
the
charyte
for
to
receyue
onely
delectacyon
/
with
desyre
after
my
wyll
/
and
not
after
her
owne
wyll
/
al
this
haue
I
sayde
for
to
eschewe
dysceytes
.
¶
How
a
soule
that
knoweth
her selfe
wysely
in
sothefastnes
/
kepeth
herselfe
fro
all
these
foresayd
dysceytes
.
FOrthermore
I
wyll
not
hyde
fro
the
the
dysceyte
that
deedly
men
felen
in
theyr
owne
sencyble
delectacyon
/
the
whiche
done
them
but
lytle
good
namely
of
those
thynges
that
they
worke
by
vertu
in
tyme
of
suche
sencyble
comfortes
.
¶
Ouermore
of
the
ghostly
sencyble
delectacyon
of
ghostly
comfortes
of
my
owne
seruauntes
/
how
that
they
with
the
loue
of
theyr
owne
delectacyon
dysceyuen
themselfe
/
the
whiche
delyte
wyll
not
suffre
theym
lord
to
knowe
the
very
truthe
of
me
/
nor
the
synne
that
they
stonden
in
/
nor
the
dysceyte
the
whiche
the
fende
vseth
in
them
.
¶
All
this
I
tell
the
that
thou
and
all
my
seruauntes
sholde
folowe
and
seke
vertues
in
my
loue
.
and
after
no
other
loue
.
¶
These
dysceytes
and
perelles
often
tymes
be
receyued
namely
of
them
/
that
be
yet
in
vnparfyte
loue
/
that
is
onely
for
to
loue
me
bycause
of
my
myghte
/
and
not
symply
me
that
am
the
gyuer
.
¶
But
a
soule
that
in
sothefastenesse
hathe
entred
the
house
of
her
owne
knowlege
/
&
excersyseth
parfyte
prayer
and
ryseth
vp
in
suche
awyse
/
as
I
haue
tolde
the
where
I
treted
of
prayer
/
for
the
imparfeccyon
of
theyr
owne
loue
/
and
also
fro
the
imparfeccyon
of
prayer
/
she
receyueth
me
by
affeccyon
of
loue
/
sekynge
besyly
to
drawe
ōute
the
mylke
of
my
brest
/
the
swetenesse
of
the
doctryne
of
my
sone
Ihesu
cryste
crucyfyed
/
after
tyme
she
is
come
ꝑfycely
to
the
thyrde
estate
of
a
sone
or
of
a
frende
.
¶
Than
al
suche
haue
no
hyred
loue
/
as
seruauntes
vnder
bondage
/
but
they
be
as
dere
and
electe
frendes
hauynge
the
loue
of
dere
&
blessyd
chyldren
/
for
ryght
as
one
frende
dothe
to
an
other
/
so
done
they
with
me
/
ryght
as
a
frende
gyueth
a
present
to
an
other
/
for
the
eye
is
not
set
onely
vpon
the
gyfte
/
but
also
it
is
sette
in
the
herte
and
in
the
affeccyon
of
the
gyuer
/
and
so
he
kepeth
the
gyfte
byloue
of
affeccyon
.
¶
Ryght
so
a
soule
that
is
come
to
the
state
of
the
thyrde
parfyte
loue
whan
she
receyueth
my
gyftes
and
my
graces
/
she
beholdeth
not
onely
my
gyftes
/
but
with
the
eye
of
Intelleccyon
she
beholdeth
the
affeccyon
of
charyte
of
me
that
am
the
gyuer
/
and
that
a
soule
maye
not
be
excused
/
but
that
she
maye
do
so
/
yf
she
be
mekely
dysposed
/
I
haue
puruayed
before
for
to
knytte
the
gyfte
with
the
gyuer
/
and
that
was
whan
I
graunted
my
onely
sothefaste
sone
Ihesu
cryste
the
whiche
is
one
with
me
and
I
with
hym
for
to
knytte
and
ioyne
togyder
my
dyuyne
nature
with
the
kynde
of
manheed
/
and
therfore
by
this
vnyeyō
and
oneheed
ye
must
not
beholde
my
gyfte
/
but
ye
beholde
the
gyuer
.
¶
Sees
thou
not
now
with
how
moche
affeccyon
of
loue
/
ye
sholde
loue
and
desyre
the
gyfte
and
the
gyuer
/
yf
ye
do
thus
/
ye
shall
be
in
ryghte
pure
loue
/
not
in
hyred
loue
/
as
they
be
that
be
euer
locked
vp
in
the
house
of
theyr
owne
propre
delectacyon
.
¶
By
what
maner
a
soule
cometh
fro
vnparfyte
loue
/
and
cometh
to
parfyte
/
frendely
/
&
a
louely
louynge
loue
.
Hyderto
I
haue
shewed
that
in
many
maner
wyses
/
how
a
soule
ryseth
fro
imparfeccyon
/
&
attayneth
to
parfyte
loue
/
and
what
it
dothe
after
tyme
that
is
to
come
/
to
the
loue
of
frendely
&
louely
louynge
loue
.
¶
That
is
how
she
shut
herselfe
vp
/
&
closed
her
in
the
house
of
her
owne
knowlege
/
the
which
knowlege
of
her selfe
wyll
be
medled
with
the
knowlege
of
me
/
leste
she
fall
in
to
confusyon
and
shame
by
remembraunce
of
her
synnes
and
also
by
knowlege
of
herselfe
/
she
maye
wynne
sencyble
hate
of
her
owne
propre
passyons
/
&
also
of
the
delectacyons
of
her
owne
ghostly
comfortes
/
&
so
of
hate
groun
ded
in
mekenesse
/
she
maye
wynne
pasyence
/
in
the
whiche
pasyence
she
shall
be
made
stronge
and
myghty
/
for
to
withstonde
the
fendes
batayles
and
assaylynges
/
&
also
agaynst
the
parsute
of
men
/
and
also
agaynste
me
/
whan
I
withdrawe
fro
her
profyte
&
good
delectacyon
of
her
owne
ghostly
confortes
.
¶
All
these
she
sufrreth
with
these
vertues
of
pasyence
/
&
yf
that
her
owne
sensualyte
for
dyffyculte
or
hardenes
wyl
lyfte
vp
his
heed
and
aryse
vp
agaynste
reason
/
than
sholde
the
Iudgement
of
the
conscyence
aryse
and
ascende
vp
aboue
herself
/
&
gyue
a
ryghtwyse
Iudgement
with
holy
hate
agaynst
sensualyte
/
and
suffre
not
in
ony
wyse
the
styrrynges
the
whiche
be
of
that
soule
to
passe
/
without
correccyon
or
examynacyon
/
not
onely
those
styrrynges
the
whiche
be
agaynste
reason
/
but
also
the
styrrynges
that
come
of
my
dyuyne
charyte
.
¶
For
a
soule
that
slondeth
in
holy
hate
/
euery
day
she
correcketh
and
repreueth
herselfe
/
and
foment
my
seruaunt
seynt
Gregory
(
whan
he
sayde
thus
)
it
is
the
condycyon
of
good
soules
euer
for
to
fere
synne
there
no
synne
is
/
that
he
sayd
of
clennesse
and
purete
of
conscyence
/
so
sholde
a
clene
soule
do
/
that
wyll
aryse
fro
imparfeccyon
abydynge
in
the
house
of
her
owne
knowlege
and
my
ordynaunce
and
prouydence
with
that
lyghte
of
very
seythe
/
as
my
dyscyples
dyde
/
whiche
were
dwellynge
in
an
house
/
abydynge
therin
with
holy
watche
/
meke
prayers
/
and
contynuall
parseueraunce
/
the
sendynge
downe
of
the
holy
ghoste
/
so
must
a
soule
do
/
that
is
in
wyll
for
to
aryse
fro
imparfeccyon
to
parfeccyon
/
that
she
be
euer
wakynge
in
the
doctryne
of
my
sothefast
sone
Ihesu
/
with
the
eye
of
vnderstondynge
/
contynuynge
euer
in
deuoute
prayer
of
holy
desyre
/
and
so
shall
she
knowe
the
affeccyon
of
my
charyte
.
¶
This
thyrde
chapytre
telleth
of
tokens
/
wherby
it
is
knowen
that
a
soule
is
come
to
parfyte
loue
.
¶
And
how
vnparfyte
men
wyll
onely
folowe
the
fader
/
but
parfyte
men
folowe
the
sone
.
¶
Also
god
sheweth
a
vysyon
/
the
whiche
this
deuoute
mayde
hadde
/
in
the
whiche
vysyon
is
shewed
of
dyuers
baptymes
and
of
other
fayre
thynges
&
profytable
.
¶
And
of
other
maters
/
as
it
is
rehersed
before
in
the
kalendre
.
Ca.
iii.
NOwe
shall
I
tell
the
how
thou
shall
knowe
whan
a
soule
is
come
to
parfyte
loue
/
and
that
is
by
that
same
token
that
was
shewed
to
the
holy
dyscyples
after
the
tyme
they
had
recyued
the
holy
ghost
.
¶
The
whiche
wente
out
of
theyr
hose
and
preched
the
doctryne
of
my
very
sothefaste
sone
Ihesu
/
puttynge
awaye
fro
them
fere
and
drede
/
nothynge
dredynge
the
dethe
nor
peynes
/
but
rather
were
ioyfull
of
peynes
/
they
were
not
aferde
for
to
go
before
tyrrauntes
and
wycked
Iustyces
/
and
there
to
saye
before
them
the
truthe
in
glory
and
presynge
of
my
name
.
¶
Ryght
so
sholde
a
soule
do
that
hathe
well
abyd
in
knowlege
of
herselfe
/
as
it
is
rehersed
before
.
¶
To
suche
a
soule
I
shall
come
with
fyre
of
my
charyte
/
as
longe
as
she
dwelleth
&
abydeth
with
parseueraunce
in
the
house
of
loue
(
by
affeccyon
)
she
conceyueth
vertues
/
takynge
parte
of
my
myght
and
power
/
with
the
whiche
myghte
&
power
/
she
receyueth
suche
domynacyon
/
that
she
ouered
meth
all
her
owne
propre
sencyble
passyons
vertuously
/
and
in
the
same
charyte
also
she
taketh
parte
of
my
sones
wysedome
/
in
the
whiche
wysdome
she
seeth
and
knoweth
my
very
truthe
with
the
eye
of
Intelleccyon
.
¶
And
also
she
seeth
therby
the
dysceyte
of
ghostly
sencyble
loue
/
that
is
the
imꝑfyte
loue
of
her
owne
ghostly
conforte
/
as
I
haue
tolde
that
before
.
¶
And
also
therby
she
knoweth
&
seeth
the
dysceyte
&
malyce
of
the
fende
/
the
whiche
dysceyte
he
gyueth
to
a
soule
bounde
in
the
vnparfyte
loue
/
&
therfore
sythe
a
soule
is
veryly
rysen
with
hate
of
the
same
imparfeccyon
/
and
loue
of
imparfeccyon
/
in
the
same
charyte
also
she
taketh
parte
/
&
maketh
stronge
her
wyll
by
grace
&
goodnesse
of
the
holy
ghost
/
they
be
of
wyll
for
to
suffre
peyne
for
my
loue
/
&
to
go
out
in
my
name
of
theyr
house
to
enforme
theyr
neyghbours
vertuously
in
the
knowynge
of
truthe
.
¶
I
saye
not
that
she
sholde
go
oute
of
the
house
of
her
owne
knowlege
/
but
I
saye
that
those
vertues
shold
go
out
of
the
house
of
the
soule
/
the
whiche
were
conceyued
by
affeccyon
of
her
owne
conforte
/
&
to
make
them
encrese
&
growe
in
tyme
of
nede
/
to
the
helthe
&
sanacyon
of
her
neyghbours
/
for
the
drede
is
go
the
letted
vertues
for
to
be
gracyously
conceyued
/
&
boldly
for
to
sprede
abrode
(
the
whiche
drede
)
wolde
not
suffre
vertues
to
abyde
for
fere
of
losynge
her
owne
ghoostly
comforte
/
as
I
haue
rehersed
before
.
¶
But
after
tyme
she
is
come
to
parfyte
&
lyberall
loue
/
she
gothe
oute
(
as
I
sayde
before
)
leuynge
and
forsakynge
her
owne
ghostly
sencyble
comfortes
.
¶
And
so
this
thynge
ioyneth
them
with
that
forthe
state
/
that
is
in
asmoche
as
a
soule
is
rysen
fro
the
thyrde
state
/
the
whiche
is
perfyte
/
in
the
whiche
thyrde
state
she
hathe
tasted
/
&
put
forth
vertu
for
to
encrese
in
her
neyghbours
/
by
the
whiche
vertu
she
receyueth
an
other
/
that
is
the
last
state
of
parfyte
vnycyon
&
oneheed
in
me
/
the
whiche
two
states
be
knytte
togyder
/
for
that
one
maye
not
be
without
that
other
.
¶
For
ryghte
as
my
charyte
maye
not
be
withoute
charyte
of
neyghbourheed
/
nor
charyte
of
neyghbourheed
maye
not
be
without
my
charyte
/
the
one
maye
not
be
departed
fro
that
other
.
¶
In
the
same
maner
it
fareth
of
these
two
states
/
the
one
maye
not
be
without
that
other
/
lykewyse
as
I
shall
shewe
the
nowe
suyngly
.
¶
How
imparfyte
wyl
onely
folowe
the
fader
/
but
parfyte
men
folowe
the
sone
.
HEre
I
told
that
how
they
haue
gone
out
/
the
whiche
goynge
I
sayd
is
a
token
that
they
be
rysen
fro
imparfeccyon
/
&
come
to
parfeccyon
.
¶
Open
than
the
eye
of
thy
vnderstondynge
/
and
se
them
how
they
renne
by
the
brydge
of
the
doctryne
of
my
onely
sothefaste
sone
Ihesu
cryste
crucyfyed
/
the
whiche
was
the
very
waye
/
rule
/
and
doctryne
/
before
the
eye
of
her
intelleccyon
/
for
they
put
nothynge
elles
before
theyr
eyen
/
than
my
onely
sothefast
sone
Ihesu
cryst
crucyfyed
/
they
put
not
me
the
fader
before
theyr
eyen
/
as
he
dothe
that
abydeth
and
dwelleth
in
vnparfyte
loue
/
the
whiche
wyll
suffre
no
peyne
/
and
bycause
there
maye
no
peyne
fall
in
me
/
therfore
suche
one
wyll
lyue
with
ghostly
delectacyon
that
he
fyndeth
in
me
without
ony
peyne
/
suynge
me
rather
than
my
sothefast
sone
Ihesu
/
for
suche
cause
it
is
that
he
sueth
me
/
&
yet
not
me
/
but
ghostly
delectacyon
that
he
fyndeth
in
me
.
¶
They
that
do
loue
parfytely
do
not
so
/
but
as
ghostly
drunken
men
they
be
gadered
togyder
/
and
ascende
vpon
the
thre
grees
or
ladders
the
whiche
I
fygured
to
the
by
thre
myghtes
of
the
soule
/
and
also
vpon
the
thre
actuall
grees
/
the
whiche
I
fygured
to
the
actually
in
the
body
of
my
onely
sothefast
sone
Ihesu
cryste
crucyfyed
.
¶
After
the
tyme
they
be
thus
ascended
with
the
fete
of
affeccyon
of
the
soule
/
they
come
to
the
greate
hole
of
the
syde
of
my
sone
/
where
they
synde
the
pryue
for
cretes
of
the
herte
/
and
knowe
there
the
water
of
baptym
/
the
whiche
hathe
vertu
in
the
bloode
of
my
sones
passyon
/
in
the
whiche
blode
a
foule
syndeth
grace
by
holy
baptym
/
where
that
the
vessell
of
the
soule
is
dysposed
/
&
made
redy
for
to
receyue
grace
/
also
where
she
is
oned
in
the
blessyd
blode
of
the
lambe
receyuynge
so
holy
baptym
of
that
bloode
vertuously
.
¶
In
the
whiche
state
she
knoweth
veryly
&
tasteth
the
brennynge
syre
of
dyuyne
charyte
/
&
so
shewed
well
my
sothefaste
sone
Ihesu
to
the
/
yf
thou
haue
mynde
whan
he
was
asked
of
the
in
this
wyse
.
¶
O
swete
and
vndefouled
lambe
/
whan
thou
was
deed
and
thy
syde
was
opened
/
why
wolde
thou
be
smyt
/
and
why
wholde
thou
suffre
thy
herte
to
be
cutte
?
¶
He
answered
and
sayde
/
yf
thou
remembre
that
many
causes
there
were
why
/
but
one
pryncypall
cause
shall
I
tell
the
he
sayde
/
for
my
desyre
as
to
mankynde
was
infynyte
and
endelesse
/
and
the
actuall
workynge
for
to
suffre
peyne
and
tourment
/
was
fynyte
and
had
an
ende
.
¶
And
therfore
bycause
my
desyre
and
loue
to
mankynde
was
infynyte
/
I
wolde
that
my
pryuytes
of
my
herte
were
sene
to
mankynde
/
openynge
to
you
for
the
same
cause
my
syde
/
that
ye
myghte
loke
theron
and
vnderstonde
therby
that
I
loued
mankynde
moche
more
than
I
couthe
or
myght
shewe
you
of
my
peyne
fynyte
/
shedynge
bothe
blode
and
water
.
¶
And
also
ther
I
shewed
in
two
maner
of
wyses
baptym
of
bloode
.
¶
One
was
as
I
sayde
in
them
that
be
baptysed
in
blode
shed
by
martyrdome
for
me
/
the
whiche
baptym
hathe
vertu
of
my
bloode
namely
for
them
that
may
not
be
baptysed
in
the
holy
baptym
of
water
.
¶
Some
also
I
sayde
were
and
be
baptysed
in
fyre
/
desyrynge
baptym
of
water
with
all
the
affeccyon
of
the
soule
and
maye
not
haue
it
/
al
suche
be
baptysed
in
fyre
/
and
yet
is
it
not
this
taptym
of
fyre
/
without
blode
/
for
blode
is
medled
with
fyre
of
dyuyne
charyte
/
bycause
it
was
shed
out
for
loue
.
¶
In
an
otherwyse
also
a
soule
receyueth
this
baptym
before
sayde
/
the
whiche
dyuyne
prouydence
charytably
hathe
ordeyned
/
for
the
infyrmyte
&
freylte
is
knowen
to
hym
/
by
the
whiche
freylte
man
offendeth
/
not
bycause
he
is
constrayned
for
to
offende
by
freylte
/
but
bycause
as
a
frayle
man
he
falleth
in
to
the
trespas
of
deedly
synne
wylfully
/
wherby
he
hathe
loste
grace
that
he
had
wonne
in
that
baptym
of
blode
by
vertu
.
¶
And
therfore
it
was
ryght
necessary
that
my
dyuyne
charyte
sholde
puruaye
a
remedy
for
to
put
awaye
suche
greuous
synnes
/
the
whiche
is
cōtynall
baptym
of
blode
/
that
a
soule
wynneth
by
contynuall
contrycyon
of
herte
and
with
holy
confessyon
/
whan
it
maye
be
had
of
my
mynysters
/
the
whiche
holden
the
keye
of
that
blode
/
and
that
blode
they
poure
downe
vpon
the
face
of
the
soule
in
gyuynge
of
absolucyon
.
¶
And
yf
confessyon
maye
not
be
had
/
contrycyon
of
herte
suffyseth
/
for
than
that
honde
of
myldnesse
and
mekenesse
/
largely
gyueth
to
you
the
fruyte
of
that
blode
.
¶
Yf
that
ye
maye
haue
confessyon
/
I
wyl
that
ye
haue
it
and
vse
it
/
for
yf
there
be
ony
that
maye
haue
it
&
wyll
not
/
he
shall
be
depryued
fro
that
fruyte
of
that
blode
.
¶
Neuerthelesse
syth
it
is
in
the
laste
ende
of
a
mannes
dethe
yf
he
wyll
be
confessed
&
maye
not
/
yet
than
my
goodnesse
shal
also
receyue
hym
.
¶
Yet
sholde
not
a
man
be
suche
a
foole
/
that
wyll
therfore
vnder
suche
hope
delaye
his
confessyon
/
and
abyde
vnto
the
laste
ende
of
his
lyfe
/
for
he
is
not
syker
whether
to
go
for
his
obstynacy
/
I
with
my
dyuyne
ryghtewysenesse
wyll
saye
to
hym
thus
.
¶
Thou
dyd
not
thynke
on
me
in
the
tyme
of
thy
lyfe
whan
thou
myght
/
&
therfore
I
shall
not
haue
mynde
of
the
now
in
that
ende
of
thy
dethe
.
¶
And
thus
for
this
cause
/
ther
sholde
none
dyfferre
and
delaye
his
confessyon
/
and
yf
he
delaye
it
by
his
owne
defaute
/
yet
sholde
he
not
cease
and
abyde
in
to
the
last
daye
/
for
to
baptyse
hymselve
by
hope
in
the
blode
of
hertely
contynuall
contrycyon
before
sayde
.
¶
Therfore
it
is
called
a
contynual
baptyme
/
wherin
a
soule
maye
baptyse
herselfe
euer
and
at
all
tymes
whan
she
wyll
vnto
the
laste
daye
of
departynge
fro
the
body
/
as
I
haue
sayde
before
.
¶
Also
thou
knowes
therfore
in
this
baptym
that
my
workynge
by
passyon
of
my
sones
crosse
was
fynyte
/
but
the
fruyte
of
that
peyne
the
whiche
ye
haue
receyued
of
me
/
is
infynyte
/
and
that
is
in
the
vertu
of
my
dyuyne
nature
that
is
ifynyte
/
and
oned
with
the
nature
of
man
/
the
whiche
was
fynyte
and
hadde
an
ende
/
the
whiche
nature
of
man
suffred
peyne
/
arayed
&
clothed
in
your
manhode
/
&
therfore
my
workynge
maye
well
be
sayde
and
called
infynyte
/
not
for
cause
the
peyne
is
infynyte
/
nother
the
actuall
peyne
that
I
suffred
in
my
body
/
nor
also
the
peyne
of
my
desyre
the
whiche
I
had
for
to
fulfyll
&
complete
youre
raunsome
/
for
that
I
fynyshed
and
ended
in
my
cros
/
whan
the
soule
went
out
of
that
body
/
but
the
fruyte
the
came
out
fro
the
peyne
/
and
of
the
desyre
the
whiche
I
suffred
for
your
helthe
is
infynyte
/
and
therfore
infynytely
ye
sholde
receyue
the
fruyte
therof
.
¶
For
but
yfthat
fruyte
were
not
infynyte
/
all
man
kynde
sholde
neuer
be
restored
/
nother
they
that
be
now
present
/
nor
they
that
be
passed
/
nor
they
that
be
to
come
.
¶
Nor
also
a
man
that
hathe
offended
/
he
sholde
neuer
haue
myghte
nor
power
for
to
aryse
/
yf
this
moste
blessyd
blode
were
not
gyuen
to
you
infynytely
.
¶
This
shewed
I
well
to
you
mopenyge
of
my
syde
/
where
that
I
shewed
to
you
the
priuites
of
my
herte
makynge
so
to
be
knowen
to
you
/
that
I
loue
you
more
than
I
can
shewe
you
with
this
fynyte
peyne
.
¶
Also
I
shewe
to
the
infynyte
loue
/
with
what
thynge
trowes
thourtruly
with
haptym
of
blode
oned
&
medled
with
the
fere
of
my
charyte
/
the
whiche
blode
was
goten
out
by
loue
/
&
in
generall
baptym
also
the
whiche
is
gyuen
to
crysten
men
/
and
to
whome
that
that
wyll
receyue
it
is
water
medled
with
blode
&
fere
where
a
soule
tourneth
her
&
wyndeth
her
in
my
blode
/
and
that
was
the
cause
why
I
wolde
the
blode
&
water
sholde
renne
out
of
my
syde
.
¶
Now
haue
I
answered
to
the
that
thynge
/
that
thou
dyd
aske
me
before
.
¶
How
a
soule
whan
it
is
come
vp
to
that
thyrde
gree
of
that
brydge
(
that
is
to
saye
after
the
tyme
it
is
come
to
the
mouthe
/
anone
it
taketh
that
dore
of
that
mouthe
/
&
whan
the
propre
wyll
of
a
man
is
deed
/
it
is
a
very
token
that
it
come
thyder
.
ALso
thou
knowes
well
all
that
I
haue
tolde
the
now
/
my
sothefast
sone
hathe
colde
the
before
/
yet
neuerthelesse
I
haue
rehersed
the
same
to
the
agayne
/
spekȳgem
his
persone
/
that
thou
myght
the
better
knowe
the
worthy
excellence
in
the
whiche
a
soule
is
set
in
/
that
hathe
ascended
this
seconde
gree
/
wher
she
knoweth
&
seketh
somoche
fere
of
loue
/
by
the
whiche
she
cometh
to
the
thyrde
gre
(
that
is
to
the
mouthe
)
where
is
well
shewed
that
she
is
come
to
the
stare
of
parfeccyon
/
comynge
thyder
by
the
myddes
of
the
herte
/
that
is
in
hauynge
mynde
of
the
blode
in
the
whiche
she
is
baptysed
/
leuynge
vnparfyte
loue
/
by
the
knowlege
that
she
drewe
oute
of
the
hertely
loue
seynge
and
tastynge
and
felynge
by
experyence
the
brennynge
fyre
of
my
charyte
/
all
suche
be
come
to
the
very
mouthe
/
and
therfore
they
excersyce
and
shewe
openly
the
offyce
of
the
mouthe
.
¶
For
ryght
as
the
mouthe
speketh
with
the
tongue
that
is
in
the
mouthe
/
and
the
taste
tasteth
/
the
mouthe
receyueth
&
yeldeth
that
is
receyued
to
that
stomake
/
that
tethe
chewe
&
breke
that
is
receyued
/
for
it
may
not
elles
be
swalowed
¶
Ryght
so
a
soule
speketh
with
the
tongue
of
his
holy
contynuall
prayer
/
suche
a
tonge
yeldeth
to
me
bothe
actually
&
mentally
/
for
belth
of
soules
ryght
swete
ghostly
desyres
&
mery
.
¶
Actually
it
speketh
in
shewynge
/
admonyshynge
/
counseylynge
/
&
knowlegynge
the
doctryne
of
my
very
truthe
/
without
ony
fere
of
peyne
/
what
peyne
that
euer
the
worlde
gyueth
/
but
boldely
&
hardyly
before
euery
creature
she
knowlegeth
the
truthe
before
all
creatures
/
&
to
euery
creature
after
his
estate
in
dyuers
wyses
&
maners
.
¶
Suche
a
soule
eteth
the
meet
of
the
helthe
of
soules
/
takynge
that
same
meet
vpon
the
ryghte
blessyd
table
of
the
cros
/
for
otherwyse
/
nor
vpon
no
other
table
she
maye
in
no
wyse
parfytely
ete
it
in
truthe
/
but
it
be
vp
on
the
table
of
the
cros
.
¶
Also
I
saye
that
suche
a
soule
eteth
it
&
breketh
it
with
her
tethe
/
for
elles
she
maye
neuer
chewe
that
same
ghostli
meet
/
that
is
with
holy
hate
and
loue
/
the
whiche
two
be
two
orders
of
tethe
in
that
mouthe
of
holy
desyre
/
the
whiche
receyueth
ghostly
meet
/
brekynge
&
etynge
it
with
hate
of
herselfe
&
with
loue
of
vertu
/
dystryenge
&
brekynge
bothe
in
herselfe
&
in
her
neyghbour
almaner
of
miuryes
&
wronges
/
that
is
derysyons
/
repreues
/
refrenynges
/
with
many
other
parsecucyons
/
suffrynge
hongre
&
thruste
/
colde
and
hete
/
heuynesse
and
waylynges
/
defyres
/
wepynges
and
werynesse
for
helthe
of
soules
.
¶
All
these
she
breketh
and
dystroyeth
for
the
loue
of
me
/
supportynge
and
susteynynge
her
neyghbour
charytably
.
¶
And
after
tyme
the
meet
is
thus
broke
and
the
taste
hathe
tasted
it
/
that
is
that
it
haue
sauoure
in
suche
ghostly
laboute
and
loue
of
suche
meet
of
soules
/
tastynge
it
in
the
fere
of
my
brennynge
charyte
/
and
in
the
loue
of
her
neyghbour
/
so
that
this
meet
that
cometh
in
to
the
stomake
/
the
whiche
stomake
is
dysposed
for
to
receyue
suche
meet
of
desyre
&
helthe
that
it
hadde
to
soules
/
the
whiche
stomake
is
nothynge
elles
/
but
an
hertely
wyll
for
to
receyue
delectacy
on
&
loue
of
charyte
with
her
neyghbour
/
desyrynge
&
chewynge
hym
in
herselfe
by
habundaunte
charytable
loue
.
¶
Suche
a
soule
gyueth
no
force
of
the
tendernesse
of
the
bodyly
lyfe
/
but
rather
set
her
with
her
myght
for
to
ete
that
meet
before
sayde
receyued
and
taken
vpon
the
table
of
the
cros
of
doctryne
of
my
onely
sothefaste
sone
Ihesucryst
.
¶
Than
is
suche
a
soule
made
fat
in
very
ryall
vertues
/
and
somoche
made
fat
of
the
abundaunce
of
that
meet
/
that
the
araye
and
clothynge
of
her
owne
sensualyte
that
is
of
her
body
breketh
of
as
the
sencyble
appetyte
/
and
yf
it
breketh
it
/
it
dyeth
/
for
what
that
euer
it
breketh
dyeth
/
and
than
with
that
dyeth
the
sencyble
wyl
/
that
is
bycause
the
ordynate
and
well
ruled
wyll
of
the
soule
leueth
arayed
and
couered
in
me
with
a
parfyte
and
a
very
blessyd
endelesse
wyll
.
¶
And
therefore
the
sencyble
wyll
is
deed
/
and
al
this
dothe
the
parfyte
soule
that
is
come
in
truthe
&
very
sothefastenesse
to
the
thyrde
gree
of
the
m̄outhe
.
¶
And
the
token
that
it
is
come
(
is
this
)
that
she
fyndeth
her
owne
sencyble
wyl
mortyfyed
/
whan
she
tasteth
the
affeccyon
of
my
charyte
/
and
therefore
she
fyndeth
in
the
mouthe
of
her
soule
peas
/
and
suche
peas
that
there
maye
none
trouble
her
/
bycause
she
hathe
forsaken
her
owne
sencyble
wyl
.
¶
Al
suche
brynge
forthe
vertues
withoute
peyne
vpon
theyr
neyghbours
/
not
for
the
peyne
that
they
suffre
is
no
peyne
to
other
/
but
to
a
wyll
mortyfyed
it
is
no
peyne
/
for
wylfully
and
frely
in
my
name
and
for
my
name
she
suffreth
peyne
/
suche
people
do
renne
without
neclygence
/
by
the
techynge
and
doctryne
of
my
onely
sothefastesone
Thesu
cryste
crucyfyed
/
and
let
not
theyr
sournaye
for
no
wronges
that
be
done
to
them
/
nor
for
no
parsecucyon
/
nor
for
no
delectacyon
that
the
worlde
myghte
gyue
them
/
but
all
these
they
shold
lyghtly
ouerpas
by
ghostly
strengthe
and
very
parseueraunce
/
bycause
theyr
affeccyon
is
veryly
●●me
out
of
the
affeccyon
of
charyte
/
taslynge
that
meet
of
helthe
of
soules
/
with
very
parfyte
pasyence
.
¶
The
whiche
pasyence
is
a
to
ten
that
a
soule
loueth
most
parfytely
and
withoute
lokynge
of
ony
rewarde
/
for
ys
she
loued
me
and
her
neyghboare
for
onye
profyte
or
rewarde
/
she
were
vnpacyent
/
and
she
sholde
ware
slowe
and
dull
in
her
iournaye
/
but
that
they
loue
me
for
me
/
bycause
I
am
the
moste
souerayne
good
and
worthy
to
beloued
/
and
also
they
loue
themselfe
for
me
/
and
theyr
neyghboure
for
me
/
that
they
sholden
yelde
laude
and
prēsynge
to
my
name
/
and
therfore
they
be
pacyent
and
stronge
/
and
also
parseueraunte
for
to
suffre
.
¶
And
now
I
shal
declare
to
the
of
the
workynge
of
the
soule
/
after
tyme
it
is
ascended
the
thyrde
gre
of
that
holy
brydge
.
THese
ben
the
gloryous
vertues
grounded
in
very
tharyte
the
whiche
be
abydynge
in
the
heyghte
of
the
tree
of
that
same
charyte
before
sayd
/
that
is
pacyence
/
strengthe
/
and
parseueraunce
/
whiche
be
crowned
with
the
lyghte
of
blessyd
feythe
/
with
the
whiche
lyght
they
renne
without
derkenesse
by
the
waye
of
truthe
/
and
also
be
enhaunsed
by
holy
desyre
.
¶
And
therfore
there
maye
no
man
hurt●
that
soule
/
nor
the
fende
with
all●is
temptacyons
/
for
he
dredeth
suche
a
soule
that
is
brent
in
the
furneys
of
charyte
/
nor
also
backebyters
nor
wronges
and
miuryes
of
men
/
and
yet
thoughe
the
worlde
parsu
her
/
he
is
aferde
of
suche
a
soule
.
¶
Thus
by
my
endelesse
goodnesse
/
suche
a
soule
is
made
stronge
and
magnyfyed
in
the
worlde
before
me
/
bycause
of
mekenesse
in
her
owne
syght
/
she
is
made
lytle
.
¶
This
is
wel
knowe
in
my
seyntes
whiche
for
my
loue
made
them
lytle
by
mekenesse
in
this
worlde
/
&
therfore
I
haue
made
them
grete
in
my
endeles
lyf
aboue
.
¶
And
also
in
my
mysteryal
body
of
that
moder
of
holy
chyrche
/
wher
of
them
is
made
contynuall
memory
.
¶
For
in
me
whiche
am
the
boke
of
lyfe
/
theyr
names
be
wryten
/
also
the
worlde
hathe
them
in
reuerence
/
bycause
they
dyspysen
the
worlde
.
¶
All
that
lyuen
yet
in
erthe
of
such
condicion
hyde
not
vertu
for
dredt
but
for
mekenesse
/
&
yf
theyr
neyghbours
haue
nede
of
theyr
seruyse
/
they
hyde
not
theyr
mynystracyon
for
drede
of
peyne
/
nor
for
that
drede
of
losse
of
theyr
owne
ghostly
comfort
.
¶
For
in
what
maner
of
wyse
they
excercyse
theyr
lyfe
and
theyr
tyme
for
my
worshyp
/
they
be
glad
&
ioyful
and
fynde
peas
and
rest
of
soule
.
¶
Whiche
is
that
?
¶
In
sothe
bycause
they
chosen
not
for
to
serue
after
theyr
owne
maner
/
but
after
my
maner
/
and
therfore
they
charge
asmoche
the
tyme
of
ghostly
comfort
/
as
they
do
the
tyme
of
trybulacyons
and
of
prosperyte
/
as
they
do
of
aduersyte
/
asmoche
greueth
them
that
one
as
that
other
/
for
euer
in
all
thynges
they
fynde
my
wyll
/
&
they
do
besy
them
with
all
theyr
desyre
for
to
comforte
them
in
all
thynges
/
&
ouer
all
bothe
in
thoughte
&
dede
to
seke
&
worke
after
my
wyl
.
¶
They
se
well
&
aspy
in
the
pryuyte
of
my
dyuyne
prouydence
/
that
without
me
is
made
nought
/
that
is
to
saye
synne
/
and
therfore
they
hate
synne
/
wherfore
they
be
so
stedfaste
&
stronge
in
ghostly
strengthe
in
theyr
owne
wyl
/
the
they
go
myghtely
by
the
waye
&
in
the
way
of
truthe
&
waxe
not
wery
/
but
feythfully
&
truly
they
seruen
&
mynystren
to
theyr
neyghbours
/
takynge
no
hede
to
the
ygnoraunce
&
vnkyndenes
of
theyr
neyghbours
/
nor
thoughe
a
vycyous
man
saye
to
them
other
whyle
wronge
/
&
repreue
theyr
good
dedes
/
but
moche
rather
they
crye
ghostly
in
my
syghte
/
by
holy
prayer
prayenge
for
them
/
hauynge
more
pyte
&
ruthe
for
the
offence
that
is
done
to
me
/
&
for
that
harme
of
theyr
soules
/
th
Turrian
for
theyr
owne
imuryes
and
wronges
/
al
suche
do
saye
with
my
chosen
seruaunte
seynt
Paule
.
Daledicimus
et
benedicimus
.
&c.
we
be
cursed
of
men
and
sayde
euyl
of
/
but
we
blesse
agayne
/
we
suffre
psecucyōs
/
but
we
bere
it
pasyently
/
we
be
blasphemed
/
&
we
beseche
&
praye
/
for
we
be
made
as
or
fayle
of
all
this
worlde
/
the
whiche
is
cast
out
therof
.
¶
Sees
thou
not
dere
doughter
and
consyders
thou
not
these
swete
tokens
/
&
specyally
aboue
al
to
kens
/
the
synguler
vertu
of
pacyence
in
the
whiche
a
soule
sheweth
well
in
sothefastnes
/
that
she
is
rysen
tro
vnparfyte
loue
&
come
in
to
perfyte
loue
/
folowynge
&
suynge
the
swere
&
vnde
fouled
lambe
my
onely
sothefast
sone
Ihesu
/
the
whiche
hangynge
vpon
the
cros
fast
helde
with
nayles
of
loue
come
not
done
fro
that
cros
for
all
the
cryenge
of
the
Iewes
/
that
dyd
crye
to
him
thus
.
Descendae
nunc
de
cruce
.
¶
c.
Come
he
downe
now
fro
the
cros
&
we
shal
byleue
in
him
.
¶
Nor
also
he
withdrewe
him
not
nor
came
not
downe
fro
the
cros
for
no
maner
vnkyndenesse
whiche
was
shewed
of
you
/
but
abode
vnder
my
ovedyēce
with
suche
pasyence
/
&
that
his
crye
was
not
herde
/
by
no
maner
grutchynge
.
¶
In
the
same
wyse
these
welbyloued
chyldren
/
&
my
deuoute
seruaunte●
/
se
then
&
folowen
the
doctryne
&
ensample
of
my
sothfast
sone
Ihesu
.
And
thoughe
the
worlde
wold
withdrawe
them
for
to
loke
backe
warde
/
they
wyl
not
/
but
onely
loke
forwarde
in
the
myrroure
of
my
very
sothefastnes
.
¶
suche
wyll
not
go
out
of
the
felde
of
batayle
for
the
coote
that
is
lefte
at
home
/
that
is
for
theyr
owne
coote
of
plesaunce
to
creatures
/
and
them
dredynge
rather
than
me
/
but
with
loue
and
delyte
in
me
they
dwel
styl
abydynge
full
ghostly
drunke
with
the
blode
of
my
blessyd
sone
Ihesu
in
the
felde
of
batayle
/
whiche
blode
my
endeles
charyte
hathe
reserued
&
put
it
before
you
to
be
your
shelde
in
batayle
/
whiche
is
mynystred
by
the
herdes
of
holy
chyrche
/
for
to
be
strenghe
to
them
that
wyll
be
manly
knyghtes
/
and
fyghte
agaynste
the
fende
and
the
worlde
/
and
agaynste
theyr
owne
sensualyte
and
freylte
of
flesshe
/
with
the
swerde
of
hate
of
theyr
ghostly
enemyes
/
and
with
loue
of
vertues
/
the
whiche
loue
is
armure
by
whom
they
be
defended
and
kepte
fro
strokes
.
¶
For
the
enemyes
maye
not
hurte
none
of
my
knyghtes
/
but
whan
they
delyuer
vnto
theyr
hondes
theyr
swerdes
&
armure
/
&
tourne
theyr
backes
frely
with
the
hande
of
fre
choyse
.
¶
My
knyghtes
wyll
not
do
so
/
but
rather
they
dure
and
parseuer
myghtely
to
yn
dethe
/
for
they
be
ghosty
drunke
with
the
precyous
blode
before
sayd
/
by
the
whiche
parseueraunce
/
al
theyr
ghostly
enemyes
be
ouercome
.
¶
O
gloryous
vertu
of
pasyence
/
how
plesaunt
and
lykynge
arte
thou
to
me
/
for
in
the
worlde
thou
puttes
awaye
ygnoraunce
/
&
gyues
clere
syghte
to
derke
eyen
/
the
whiche
may
not
but
algates
they
must
take
parte
of
the
lyght
of
my
seruauntes
.
¶
The
mekenesse
that
my
seruauntes
haue
/
shyneth
to
the
soules
helthe
of
them
/
in
hate
of
theyr
synnes
agaynste
the
enuy
of
them
/
the
wydenesse
and
the
brede
of
theyrgrere
charyte
shyneth
agaynst
theyr
cruelte
/
for
they
ben
cruell
agaynste
them
/
and
my
seruauntes
do
shewe
pyte
agayneward
agaynste
theyr
wronges
shyneth
that
quene
of
pasyc̄ce
/
the
whiche
hathe
domynacyon
and
holdeth
the
pryncypall
ladyshyp
of
all
vertues
/
for
it
is
the
pythe
and
the
marow
of
charyte
/
she
it
is
that
sheweth
and
kepeth
vertues
in
the
soule
&
maketh
to
be
knowe
whether
those
vertues
be
grounded
in
me
or
not
.
¶
She
it
is
that
ouercometh
/
and
is
neuer
ouercome
/
she
it
is
(
as
I
haue
fayde
)
that
is
in
felyshyppe
with
ghostly
strengthe
and
parseueraunce
/
she
it
is
that
cometh
home
with
vyctory
/
that
is
after
tyme
she
is
gone
out
of
that
felde
of
batayle
/
she
cometh
home
to
me
the
euerlastynge
fader
/
there
warder
of
all
her
laboure
/
of
whome
she
shall
receyue
and
take
a
crowne
of
endelesse
Ioye
.
¶
Of
the
state
that
is
departed
from
the
thyrde
/
and
of
workynges
of
the
soule
whiche
is
come
to
this
state
/
and
how
god
goeth
neuer
awaye
fro
that
soule
by
con
tynuall
felynge
.
Hyderto
I
haue
tolde
the
how
they
shewe
that
they
be
come
to
parfyte
frendely
&
louely
louynge
loue
.
¶
Nowe
wyll
I
tell
the
in
howmoche
loue
my
seruauntes
that
yet
abyde
in
the
deedly
body
tast
me
/
for
after
tyme
they
ben
come
to
the
thyrde
state
(
in
the
same
state
as
I
sayde
)
they
wynne
the
fourthe
state
.
¶
Not
for
it
is
depted
fro
the
thyrde
/
but
they
be
togyder
all
one
/
for
that
one
may
not
be
without
that
other
/
lyke
as
my
charyte
and
charyte
of
neyghbourheed
maye
not
be
departed
/
as
I
sayde
to
the
before
.
¶
But
there
is
a
maner
of
fruyte
that
cometh
out
of
this
thyrde
gre
/
of
a
certayne
parfyte
vnyon
/
whiche
the
soule
hathe
in
me
/
where
she
receyueth
strengthe
aboue
strengthe
/
in
somoche
that
not
onely
she
bereth
wronges
with
pasyence
/
but
also
she
desyreth
with
a
longynge
desyre
for
to
haue
strengthe
to
suffre
iniury
and
peyne
for
the
laude
and
Ioye
of
my
name
/
with
that
longynge
pasyent
desyre
/
she
receyueth
inwardely
ghostly
Ioye
in
the
repreues
and
wronges
done
to
them
for
my
sone
Ihesu
/
as
my
gloryous
precher
seynt
Paule
sayd
.
Libenter
gloriabor
.
&c.
That
is
to
saye
/
gladly
&
ioyfully
I
shall
be
mery
in
my
infyrmytes
/
that
the
vertu
of
chryst
maye
dwell
in
me
/
for
I
bere
in
my
body
the
woundes
of
my
lorde
Ihesu
cryste
.
¶
In
this
maner
all
suche
be
so
ful
of
loue
and
fro
themselfe
for
the
worshyp
and
ho
noure
of
my
name
/
and
so
hongry
vpon
the
meet
of
soules
helth
/
that
they
renne
to
the
meer
table
of
my
sones
crosse
/
and
there
desyrynge
to
suffre
moche
greuous
peyne
therby
for
to
wynne
and
purchase
vertues
to
edyfycacyon
and
profyte
of
theyr
neyghbours
berynge
contynually
the
blessyd
pryuytes
of
the
woundes
of
my
sone
Ihesu
cryste
in
theyr
bodyes
/
that
is
the
inwardely
loue
that
they
haue
for
helthe
of
theyr
neyghbours
soules
crucyfyenge
them
so
in
theyr
bodyes
/
and
shewpnge
by
shy
nynge
to
other
/
in
somoche
that
they
set
ryght
noughte
by
theyr
owne
bodyes
/
but
rather
desyre
with
greate
delyte
for
to
suffre
repreues
/
heuynes
and
peynes
/
reckynge
neuer
in
what
wyse
they
be
gyu●
to
theym
/
for
helthe
of
theyr
neyghbours
soules
.
¶
To
all
suche
dere
chyldren
/
peyne
is
luste
and
delyte
/
&
all
other
lust
and
delyte
or
comforte
that
the
worlde
maye
gyue
to
them
/
is
no
ioye
to
them
/
for
thoughe
the
worlde
wolde
fauoure
them
(
that
is
)
thoughe
seruauntes
of
the
worlde
be
coarte
by
dyspensacyon
and
ordynaunce
of
my
endelesse
goodnesse
for
to
haue
them
in
reuerence
/
and
for
to
helpe
them
and
releue
them
in
theyr
nedes
/
yet
they
haue
no
ioye
therin
/
but
onely
in
me
.
¶
Nor
they
set
not
theyr
herte
to
receyue
no
maner
of
comforte
nother
bodyly
nor
ghostly
/
but
me
alone
/
whiche●am
endeles
comforte
that
neuer
maye
fayle
.
¶
This
cometh
of
the
vertu
of
very
mekenes
/
purchased
and
goten
of
holy
hate
/
the
whiche
mekenesse
is
norysher
of
charyte
/
purchased
&
goten
of
the
knowlege
of
herselfe
&
of
me
.
¶
Thus
thou
maye
se
vertu
shyne
in
the
gryuytes
of
crystes
woundes
/
bothe
in
the
bodyes
and
in
the
soules
/
of
suche
chosen
parfyte
seruauntes
.
¶
To
all
suche
it
is
profered
by
grace
me
neuer
to
be
departed
from
them
by
selynge
/
as
I
was
and
am
fro
other
/
of
the
whiche
I
tolde
the
before
/
fro
whome
I
went
and
came
not
/
goynge
fro
them
withdrawpnge
grace
&
ghostly
felynge
.
¶
I
do
not
so
to
these
that
be
my
most
parfyte
chyldre
ᵗ
/
the
whiche
be
come
to
greate
parfeccyon
/
mortyfyed
in
all
thynges
to
theyr
owne
wylles
/
but
contynually
bothe
by
grace
&
felynge
I
rest
in
theyr
soules
(
that
is
)
whan
that
euer
they
wyl
haue
themselve
in
me
by
affeccyon
of
loue
they
maye
/
&
than
theyr
desyre
is
come
to
suche
an
vnyon
by
affeccyon
of
loue
/
that
in
no
wyse
it
maye
be
departed
fro
them
/
but
euery
place
is
to
them
a
place
/
&
euery
tyme
is
to
them
a
tyme
of
prayer
/
for
theyr
conuersacyon
is
lyfted
vp
aboue
the
erthe
and
araysed
vp
to
heuen
(
that
is
to
saye
)
bycause
they
haue
withdrawne
&
putte
awaye
fro
them
all
maner
erthly
affeccyon
/
&
also
theyr
owne
propre
sencyble
delectacyon
/
they
be
rysen
aboue
themselfe
in
to
the
heyght
of
heuen
by
the
ladder
of
vertu
/
after
tyme
they
haue
ascended
the
grees
/
the
whiche
grees
I
lykened
to
the
/
by
the
body
of
my
onely
lathefast
son●
Ihesu
cryst
.
¶
In
that
fyrst
gree
they
haue
spoyled
the
fore
of
affeccyon
fro
delectacyon
of
vyces
.
¶
In
the
seconde
gree
they
haue
tasted
the
secrete
affeccyon
of
herte
/
wherby
they
haue
conceyued
delyte
in
vertu
.
¶
In
the
thyrde
gree
/
that
is
i●eas
&
tranquyllyte
of
soule
/
they
haue
experyence
in
themselve
of
perfyte
vertu
/
&
so
they
be
arysen
fro
vnparfyte
loue
/
&
be
come
to
ryghte
greate
parfeccyon
/
by
the
whiche
they
fynde
rest
in
the
doctryne
of
my
sothefastnes
/
so
that
therby
they
fynde
better
thou
meet
table
and
the
meet
/
and
also
a
seruaunte
for
to
serue
them
/
whiche
meet
they
tast
with
that
mene
and
medyacyon
of
my
onely
sothefaste
sone
Ihesu
cryste
crucyfyed
.
¶
I
am
to
them
bothe
place
&
meet
table
/
this
swere
&
delectable
worde
(
my
owne
sothefast
sone
)
is
to
them
meet
/
for
in
that
gloryous
Ihesu
/
they
taste
meet
whiche
is
helthe
of
soules
/
the
whiche
meet
is
graunted
of
me
to
you
/
bothe
flesshe
and
blode
all
hole
very
god
and
very
man
/
the
whiche
in
sothe
ye
receyue
in
the
sacrament
of
the
auter
/
graunted
to
you
and
gyuen
by
my
endeles
goodnes
/
as
longe
as
ye
be
wayegoers
/
or
pylgrymes
in
the
worlde
/
leste
ye
do
fayle
and
feynt
in
the
waye
for
fe
blenesse
or
wekenesse
/
&
leste
ye
forgete
the
benefytes
of
that
precyous
blode
shed
out
for
you
with
somoche
feruent
&
brennynge
fyre
of
loue
that
alwaye
ye
maye
be
made
stronge
and
myghty
therby
/
and
be
comforted
and
haue
Ioye
in
youre
iournaye
¶
The
holy
ghost
is
seruytour
to
luche
and
serueth
them
at
the
meet
of
that
blessyd
body
/
that
is
the
affeccyon
of
my
charyte
serueth
them
/
the
whiche
charyte
mynystreth
to
them
bothe
gyftes
and
goodly
graces
.
¶
This
ryghte
swete
and
well
byloued
seruytoure
/
bereth
/
bryngeth
/
and
offreth
to
me
bothe
theyr
peynefull
/
&
swete
/
&
also
delectable
desyres
/
&
than
fro
me
he
bryngeth
to
them
for
theyr
labour
&
trauayle
the
fruyte
of
my
dyuyne
charyte
/
tastynge
and
noryshynge
it
in
theyr
soules
by
the
very
swetenesse
of
my
loue
.
¶
Thus
thou
maye
se
and
knowe
that
to
them
I
am
a
meet
table
/
&
my
sone
is
to
them
meet
/
&
the
holp
ghost
is
to
them
a
seruytoure
/
the
whiche
cometh
bothe
fro
me
the
fader
/
and
also
my
sone
.
¶
Thou
knowes
also
that
euer
they
taste
me
by
felynge
in
theyr
soules
/
and
the
more
that
they
dyspyse
delectacyon
and
do
coueyte
peyne
/
the
more
they
lose
peyne
and
wynne
delectacyon
.
¶
Why
is
that
?
¶
In
sothe
bycause
they
be
brenned
and
scorged
in
the
here
of
my
charyte
/
where
is
wasted
vp
&
consumpte
the
propre
wylles
of
them
/
and
therfore
the
fende
dredeth
greately
the
state
of
theyr
charyte
/
and
that
is
the
cause
that
he
goeth
ferfro
them
and
dare
not
touche
them
.
¶
The
worlde
onely
smyteth
them
vpon
the
barke
of
the
body
/
wenynge
therby
for
to
hurte
them
/
&
he
hymselfe
is
hurte
/
for
the
arowe
yf
that
it
fynde
no
place
wher
it
may
entre
/
than
it
tourneth
agayne
to
the
shoter
.
¶
Ryghte
so
the
worlde
shoteth
arowes
of
iniuryes
parsecucyons
and
grutchynges
to
my
seruauntes
/
&
they
fynde
no
place
to
them
of
entre
/
for
the
gardayne
of
theyr
soule
is
close
/
and
therfore
the
arowe
tourneth
agayne
to
the
worlde
that
thre
we
it
by
shotynge
enuenymed
with
the
venym
of
sysse
.
¶
Sees
thou
not
how
in
no
wyse
suche
a
seruaunte
maye
haue
harme
.
¶
Why
is
that
?
¶
Truly
yf
that
he
hurte
the
body
/
he
maye
in
no
wyse
hurte
the
soule
/
for
it
stondeth
euer
blessyd
and
dolefull
/
it
stondeth
dolefull
for
the
offence
of
her
neyghboure
/
&
it
ston
deth
blessyd
by
affeccyon
and
vnyon
of
charyte
the
whiche
it
hathe
receyued
in
herselfe
/
these
it
be
that
do
folowe
the
vndesouled
lambe
my
onely
soth
faste
sone
Ihesu
/
the
whiche
beynge
vpon
the
crosse
bothe
blessyd
&
dolefull
berynge
the
tourment
of
the
body
in
suffrynge
of
peyne
/
and
also
in
be
tynge
of
the
cros
of
desyre
that
he
myght
satysfy
&
make
a
seet
or
place
aboue
for
the
trespas
of
mankynde
.
&
He
was
also
blessyd
of
dyuyne
nature
/
the
whiche
so
knytte
with
mankynde
myghte
in
no
wyse
suffre
peyne
/
&
therfore
be
was
bothe
blessyd
&
dole
full
.
¶
In
the
same
wyse
/
these
that
be
my
dere
and
well
byloued
chyldred
/
after
tyme
that
they
be
come
to
the
thyrde
and
fourthe
state
(
before
sayde
)
they
be
dolefull
berynge
the
crosse
of
crystes
passyon
(
bothe
actually
and
mentally
)
in
suffrynge
of
peynes
in
theyr
bodyes
/
after
the
suffraunce
of
me
.
¶
And
also
mentally
tourmented
by
the
cros
of
desyre
/
for
the
offence
that
is
done
to
me
&
harme
to
theyr
neyohbours
.
¶
Also
I
saye
that
they
be
blessyd
for
the
loue
of
charyte
that
maketh
them
blessyd
/
maye
not
be
take
fro
them
/
by
the
whiche
charite
they
take
&
receyue
bothe
ghoostly
gladnesse
and
blessydnes
.
¶
Therfore
this
sorowe
and
dolefulnesse
is
not
called
sorowe
that
tourmenteth
the
soule
/
the
whiche
sorowe
shal
somtyme
passe
and
defayle
/
but
suche
sorowe
fatteth
the
ᵒ
soule
in
affeccyon
of
charyte
/
for
suche
peynes
encresen
vertues
&
maketh
it
stronge
/
by
the
whiche
peyne
vertu
is
preued
/
therfore
peyne
is
the
whiche
maketh
fat
/
and
not
tourmenteth
/
for
nother
peyne
nor
sorowe
may
drawe
suche
a
soule
out
of
the
fyre
of
charyte
/
bycause
they
be
all
brenned
in
the
furneyse
of
my
charyte
.
¶
Wherefore
there
maye
none
take
them
our
fro
me
/
for
they
be
made
one
with
me
/
and
I
with
them
.
¶
I
neuer
withdrawe
me
fro
them
by
felynge
/
but
that
theyr
soules
sele
me
euery
daye
in
themselfe
by
specyal
sencyble
graces
/
fro
other
before
I
wente
and
rame
.
¶
I
went
fro
them
by
felynge
/
and
not
by
grace
/
and
that
was
bycause
I
wolde
they
sholde
attayne
to
perfecyon
.
¶
And
after
tyme
they
be
full
come
to
parfeccyon
as
it
maye
be
hadde
in
this
worlde
/
I
withdrawe
fro
them
the
game
of
loue
in
goynge
and
comynge
/
the
whiche
maye
well
be
called
that
game
of
loue
/
for
by
loue
I
go
fro
them
/
&
by
lone
I
come
agayne
to
them
(
not
proper
ly
I
)
for
I
am
youre
lorde
whiche
is
vumoueable
/
that
am
neuer
moued
fro
place
to
place
/
but
the
felynge
which
my
charyte
gyueth
to
a
soule
whiche
goeth
and
cometh
.
¶
Dow
god
goeth
not
away
o
fro
the
forelayd
partyre
men
by
felynge
/
nor
by
grace
●●●ause
of
vuyon
bytwyxe
theym
.
¶
Cell
the
that
to
suche
parfyte
folke
it
is
graunted
neuer
for
to
lose
me
by
●●lynge
/
but
yet
in
some
wyse
I
go
fro
them
/
for
the
soule
whiche
is
clothed
in
the
body
/
is
not
suffycyent
for
to
receyue
sne
.
¶
I
withdrawe
me
not
as
fro
felynge
/
nor
yet
grace
fro
them
/
but
my
vnycyōand
oneheed
/
and
that
is
the
cause
why
oft
tymes
soules
with
longynge
desyres
/
tenne
with
vertues
by
the
brydge
of
my
onely
sothefast
sone
Ihesu
cryst
crucyfyed
(
that
is
by
his
passyou
/
and
after
tyme
they
haue
so
longe
runne
/
they
ᵗ
be
come
to
the
grete
brode
gate
of
the
passyon
/
where
they
drynke
&
tast
abundauntly
the
precyous
blode
of
my
onely
sone
Ihesu
/
tyll
they
be
very
ghostly
drunke
.
¶
And
after
tyme
they
be
so
ghostly
drunke
with
that
blessyd
blode
/
and
be
brenned
in
the
fyre
of
my
loue
/
anone
they
talt
in
me
the
endelesse
godhecd
/
the
whiche
is
to
them
as
a
peaseable
see
(
in
the
whiche
see
)
that
soule
hathe
caughte
suche
an
vnyon
and
oneheed
/
that
suche
a
soule
hathe
no
maner
mouynge
/
but
in
me
.
¶
And
thoughe
a
man
in
suche
a
state
of
vnycyon
be
deedly
/
yet
he
tasteth
than
the
endclesse
good
of
innrortalyte
&
vndeedlynesse
.
¶
Wherby
they
receyue
agy
lyte
and
swetenes
of
body
/
not
with
stondynge
the
ponderosyte
of
the
body
.
¶
By
the
whiche
parfyre
vnyon
often
tymes
the
body
is
lysted
fro
the
erthe
/
and
so
the
greuous
and
ponderous
body
is
made
lyght
.
¶
This
is
the
vnyon
by
the
whiche
the
soule
in
me
is
more
parfyte
/
than
is
the
vnyon
whiche
is
bytwene
the
body
and
the
soule
.
¶
Neuertheles
yer
is
not
therfore
the
ponderosyte
of
the
body
withdrawe
/
thoughe
it
other
whyle
by
suche
vnycyon
be
lysted
/
but
it
is
the
strengthe
of
the
spyryte
/
the
whis
the
is
oned
in
me
that
lyfteth
vp
that
ponderosyte
of
the
body
/
and
so
the
body
is
all
brente
by
affeccyon
of
the
soule
(
in
somoche
)
that
it
were
possyble
for
to
lyue
/
yf
my
goodnesse
byclypped
it
not
with
a
newe
strengthe
.
¶
And
therfore
I
wyll
that
thou
knowe
that
it
is
more
myracle
for
to
se
/
that
a
soule
gothe
not
out
of
the
body
in
this
vnyon
and
oneheed
/
than
for
to
se
many
bodyes
aryse
fro
dethe
to
lyfe
.
¶
For
this
cause
it
is
that
I
withdrawe
sometyme
that
vny
on
fro
a
soule
/
makynge
it
tourne
agayne
to
the
body
/
the
whiche
was
alyened
by
affeccpō
of
that
same
soule
¶
For
I
wyll
not
that
a
soule
sholde
so
departe
fro
the
body
/
but
onely
by
medyacyon
of
bodyly
dethe
.
¶
Neuexthelesse
ur
suche
rapt
/
the
myghtes
of
the
soule
and
the
affeccyon
of
the
soule
oned
in
me
passen
oute
fro
the
body
/
for
the
mynde
of
the
soule
is
not
full
(
but
with
me
)
and
the
intelleccyon
on
of
the
soule
is
lyfte
vp
/
be
holdynge
the
truthe
of
my
very
sothefastnesse
.
¶
The
affeccyon
that
foloweth
intelleccyon
loueth
&
oneth
herselfe
in
that
thynge
the
whiche
that
eye
of
intelleccyon
sayeth
.
¶
Whan
all
these
myghtes
of
they
soule
be
gadered
togyder
/
oned
and
drenched
by
loue
in
me
/
the
body
loseth
his
felynge
in
me
/
for
the
eye
seynge
seeth
not
/
the
ere
herynge
hereth
not
/
the
tongue
spekynge
speketh
not
/
but
as
I
suffre
it
sometyme
to
speke
/
after
the
abundaunce
of
the
herte
of
suche
thynges
that
it
feleth
/
for
glory
and
laude
of
my
name
/
so
thoughe
that
it
speke
it
speketh
not
/
the
hande
also
felynge
feleth
not
/
nor
the
fote
also
goynge
goeth
not
.
¶
All
these
lymmes
and
felynges
of
the
body
/
ben
bounde
and
occupyed
by
the
in
warde
sencyble
felynge
and
bonde
of
loue
/
by
the
whiche
bonde
of
loue
they
be
so
bounde
and
subiecte
to
reason
with
affrccyon
of
the
soule
/
that
all
they
crye
with
one
voyce
to
me
/
endelesse
fader
in
wyll
for
to
be
departed
that
body
fro
the
soule
/
and
the
soule
fro
the
body
/
the
whiche
is
in
maner
agaynst
kynde
.
¶
And
suche
a
man
so
yllumyned
by
suche
specyall
onynge
/
cryeth
with
seynt
Paule
that
gloryous
apostle
/
wher
he
sayde
thus
.
Oinfelix
ego
sum
.
&c.
That
is
to
saye
.
¶
O
wretched
man
that
I
am
/
who
shal
departe
me
fro
the
deedly
body
that
I
bere
aboute
/
I
se
an
other
lawe
in
my
outewarde
wyttes
of
the
body
/
the
whiche
repugneth
the
iwatde
lawe
of
my
soule
.
¶
Paule
sayde
not
this
onely
of
the
impugancyon
the
whiche
the
sencyble
felynges
dyd
agaynst
the
spyryte
/
for
he
was
in
maner
certyfyed
of
my
onely
sothefast
sone
Ihesu
/
and
made
syker
therof
whan
he
sayde
to
hym
thus
.
Paule
sufficit
tibi
gratia
mea
.
That
is
Paule
holde
that
well
apaye
/
for
my
grace
is
suffycyent
for
to
kepe
that
/
but
wherfore
sayde
he
so
than
?
Truly
for
the
eye
was
bounde
and
myght
not
se
me
end●
lesse
trynyte
/
by
the
syghte
and
vysyon
of
blyssed
and
vndeedly
spyrytes
/
the
whiche
euer
yelden
to
my
name
ioye
and
laude
/
and
for
bycause
he
founde
hymselve
amonge
deedly
creatures
that
euer
and
con
tynually
offenden
me
/
departed
fro
my
syght
/
that
is
not
seynge
me
veryly
in
my
propre
essencyal
beynge
/
therfore
he
sayde
so
/
for
euery
vysyon
and
syght
that
a
soule
receyueth
as
derke
in
rewarde
of
that
syghte
the
whiche
a
soule
hathe
whan
it
is
drpatted
fro
the
body
/
and
so
it
semed
to
seynt
Paule
/
that
the
felynge
of
the
bodyly
syghte
impugneth
the
vysyon
and
the
lyght
of
the
soule
(
that
is
)
that
mannts
felynge
/
or
the
ponderosyte
of
the
body
letteth
the
eye
of
mtelleceyon
/
the
whiche
suffreth
not
it
to
se
me
face
to
face
.
¶
It
semed
that
his
wyl
was
bounde
/
that
it
myght
not
loue
asmoche
as
it
desyred
to
loue
/
for
euery
loue
in
this
lyfe
is
vnparfyte
/
vnto
the
tyme
that
it
come
to
the
parfeccyon
that
it
loueth
.
¶
I
saye
not
this
for
the
loue
of
seynt
Paule
/
and
the
loue
of
other
of
my
dere
seruauntes
that
they
were
vnparfyte
to
grace
/
and
to
receyue
the
parfeccyon
of
charyte
/
for
so
they
were
parfyte
/
but
thy
were
vnpar
fyte
/
bycause
theyrloue
was
not
complete
/
and
therfore
in
maner
theyr
loue
was
peyneful
/
bycause
it
was
not
full
/
for
yf
theyr
desyre
hadde
be
fulsylled
(
as
they
dyd
loue
)
it
sholde
haue
hadde
no
peyne
/
but
whan
that
soule
is
departed
fro
the
body
/
than
theyr
desyre
is
fulfylled
/
and
than
it
loueth
withoute
p●yne
.
¶
Neuerthelesse●et
than
it
hathe
hongre
and
desyre
for
to
loue
more
/
but
peyne
is
there
none
in
that
hongre
and
desyre
and
all
bycause
it
is
departed
fro
the
peynfull
body
.
¶
Than
is
the
besfell
full
in
me
stabled
&
made
stronge
in
me
in
truthe
/
that
it
maye
no
thynge
desyre
but
yf
it
haue
it
.
¶
She
desyreth
for
to
se
me
/
&
she
seeth
me
face
to
face
/
she
delyreth
for
to
seloy
and
praysynge
or
louynge
of
my
name
in
my
seyntes
/
&
she
seeth
one
wyse
in
the
nature
of
angelles
/
and
an
other
wyse
in
that
nature
of
man
.
¶
How
worldely
men
yelden
glory
and
worshyp
to
god
/
whyther
they
wyll
or
wyll
not
.
¶
ANd
in
somothe
theyr
syght
is
parfyte
(
that
not
onely
they
se
my
worshyppe
and
ioye
pmonge
heunly
creatures
that
dwell
in
blysse
without
ende
)
but
also
ymonge
deed
ly
creatures
/
for
the
worlde
wyll
he
or
not
/
he
yeldeth
praysynge
and
louynge
to
the
name
of
god
/
and
yet
in
sothe
they
yelde
me
no
suche
louynge
and
preysynge
as
a
trewe
louer
dothe
/
that
loueth
me
aboue
all
thynges
/
but
I
wyll
put
oute
and
drawe
oute
fro
them
ioye
and
pray
synge
to
my
name
/
and
that
is
for
asmoche
as
my
ioy
shyneth
in
them
/
and
also
the
abundaunce
of
my
charyte
/
by
the
whiche
I
grasite
thern
to
haue
tyme
&
lengthe
oflyfe
/
&
commaunde
the
erthe
that
he
swalowe
them
not
for
theyr
defautes
/
but
I
abyde
them
mercyfully
/
and
bydde
the
erthe
to
gyue
them
of
his
fruyte
and
the
sone
to
warme
them
&
gyue
them
lyghte
and
here
/
and
the
fyrmament
that
he
moue
and
styrre
/
and
all
other
creatures
whiche
I
made
for
them
/
by
my
greate
mercy
and
charyte
I
make
them
vse
them
/
not
hynge
of
them
withdrawynge
for
theyr
wyekednesse
/
but
I
graunte
it
them
(
&
as
well
to
them
)
as
to
theryghtwyse
lyuers
/
and
ofte
tymes
more
to
synners
than
to
ryght
wyse
men
.
¶
Of
ten
tymes
I
withdrawe
fro
them
abundaunce
of
goodes
/
the
whiche
can
suffre
/
and
be
able
to
suffre
that
I
myght
gyue
them
more
abundasitly
the
endeles
goodnesse
of
heuen
for
theyr
pasyence
/
&
thus
my
mercy
&
charyte
shyneth
vpon
worldely
men
.
¶
Otherwhyle
also
in
parsecueyōs
that
seruauntes
of
the
worlde
do
to
my
seruauntes
/
for
suche
parsecucyons
they
be
preued
in
pasyence
and
in
charyte
/
the
whiche
they
offre
to
me
with
meke
contynuall
prayer
in
theyr
parsecucyons
/
and
so
worshyp
and
praysynge
is
yelde
to
my
name
.
¶
In
this
maner
the
worlde
(
wyll
he
or
not
)
he
yeldeth
praysynge
&
glory
to
my
name
/
thoughe
his
entent
be
not
therfore
/
but
rather
for
to
do
to
mereprefe
and
shame
.
¶
How
that
the
fendes
do
yelde
worshyp
to
god
agaynst
theyr
wyl
.
ALl
those
that
dwell
in
the
worlde
to
the
encrese
of
vertues
in
my
seruauntes
by
the
ctuell
parsecucyons
/
in
maner
they
lyue
and
stonde
in
hell
as
fendes
do
/
for
they
be
as
the
fendes
tourmentoures
/
fulfyllynge
the
wyll
of
fendes
whiche
be
theyr
may
sters
vpon
my
seruauntes
/
and
so
they
enerese
the
mede
&
meryte
of
them
/
that
be
my
seruauntes
ledynge
them
agaynste
theyr
wyll
to
the
ryghte
waye
of
heuen
.
¶
They
encrese
&
exercyse
them
in
vertues
/
with
many
greuous
temptacyons
&
heuynesses
in
many
maners
.
¶
Somryme
they
make
one
to
do
an
other
wronge
/
and
somtyme
to
styrre
hym
for
to
take
awaye
his
goodes
(
and
not
onely
for
the
good
)
but
for
to
make
them
to
lose
charyte
wenynge
that
my
seruaunte
wyl
be
out
of
charpte
/
for
losse
of
worldely
goodes
.
¶
And
in
that
that
they
wene
for
to
make
them
for
to
lose
charyte
/
wenynge
that
my
seruaunte
wyl
be
out
of
charyte
/
for
losse
of
worldely
goodes
/
&
in
the
that
they
wene
for
to
make
them
lose
charyte
/
they
be
the
more
strengthed
in
charyte
/
and
preued
in
vertu
of
pasyence
/
strengthe
/
and
parseueraunce
.
¶
In
this
wyse
they
yelde
worshyp
and
praysynge
to
my
name
/
and
so
in
them
is
fulfylled
my
truthe
that
I
made
them
/
for
that
worshyp
an
praysynge
of
me
/
&
that
they
shold
take
parte
of
my
fayrenesse
.
¶
But
whan
the
fende
rebelled
to
me
by
his
pryde
/
he
fell
adowne
&
was
departed
&
delyuered
fro
my
syghte
.
¶
And
therfore
nowe
bycause
they
maye
not
yelde
to
me
praysynge
by
by
loue
of
hery
charyte
in
themselfe
.
¶
Cherfore
I
sende
them
as
instru
mentes
of
vertu
to
my
seruauntes
/
for
to
excercyse
them
to
vertu
/
&
also
for
to
punesshe
all
suche
endelesly
/
that
for
theyr
dedly
trespases
be
dampned
I
haue
made
them
to
them
as
Iu●
tyces
/
and
also
for
to
purge
them
that
gone
adowne
to
purgatory
.
¶
And
thus
thou
maye
knowe
and
se
it
is
fothe
that
my
truthe
is
fulfylled
in
them
/
that
is
that
they
yelde
to
me
Ioye
and
wo
/
shyp
/
not
as
cytysyns
of
endelesse
ioye
/
fro
the
whiche
loye
for
theyr
owne
defautes
/
they
be
tul
ly
&
vtrerly
departed
/
but
as
instrumentos
for
vertues
to
my
speeyall
seruauntes
&
as
my
Iustyces
bothe
to
dampnable
soules
/
&
also
to
those
soules
that
gone
to
paynes
o●purgato
ry
/
to
shew
to
them
my
ryght
wysnes
.
¶
How
a
perfyte
soule
that
is
passed
fro
this
worlde
/
seeth
fully
the
glory
&
the
laude
of
the
name
of
god
ieuery
creature
.
¶
And
how
in
the
soule
is
ended
the
peyne
of
desyre
/
and
not
the
delyre
.
¶
Also
howe
seynt
Paule
after
tyme
that
he
was
take
to
se
the
glory
of
them
that
be
in
blysse
/
he
coueted
to
be
vnbounde
and
vnlosed
frome
the
body
/
and
so
done
they
whiche
come
to
the
thyrde
&
the
fourthe
foresayd
state
/
and
of
other
maters
as
it
is
shewed
before
in
the
kalender
.
Ca.
iiii
.
A
what
is
he
that
seeth
and
tasteth
veryly
/
bow
that
all
creatures
reasonable
and
vnreasonable
&
also
in
fendes
is
seen
the
presynge
&
louynge
of
my
name
/
truly
a
soule
that
is
departed
fro
the
body
and
is
cme
to
me
his
endelesse
ioye
.
Suche
a
soule
seeth
purely
and
knoweth
the
truthe
in
her
syghte
/
for
by
the
syghte
that
she
hathe
in
me
euerlastynge
fader
/
she
soueth
/
&
by
loue
she
is
fulfylled
/
&
by
fulfyllynge
she
knoweth
the
truthe
/
&
by
knowynge
of
truthe
she
is
made
stydfast
in
her
wyll
/
stablyshed
&
knytte
to
that
mynde
in
suche
awyse
that
she
ma●e
in
no
wyse
fussre
peyne
/
for
she
hathe
that
the
whiche
she
desyred
to
haue
before
(
onely
for
to
seme
)
and
the
ioy
&
presynge
of
my
name
/
the
whiche
ioye
&
praysynge
she
seeth
in
my
seyntes
veryly
&
fully
&
in
other
holy
spyrytes
/
&
in
all
other
creatures
&
in
fendes
/
as
I
haue
sayde
to
the
before
.
¶
And
thoughe
it
so
be
that
suche
a
soule
se
offence
&
trespas
done
to
me
/
wherof
before
she
was
doleful
&
forowful
/
than
whan
she
is
in
ioye
than
maye
she
haue
no
sorowe
therfore
/
but
onely
compassyon
without
peyne
/
louynge
&
prayenge
for
them
that
do
trespas
to
me
that
I
sholde
shewe
them
mercy
by
affeccyon
of
charyte
.
¶
For
all
be
it
that
peyne
is
ended
in
suche
a
soule
/
charyte
is
encresed
.
¶
Ryght
as
my
onely
sothefaste
sone
I
hesu
ended
peyne
of
his
peynful
desyre
in
his
peynfull
dethe
vpon
the
cros
/
whiche
peynful
desyre
he
vare
fro
the
begynnynge
that
I
sende
him
in
the
worlde
for
your
helthe
vnto
the
ende
of
his
bodyly
lyfe
/
&
yet
was
not
ended
the
desyre
of
your
helth
.
¶
Ryght
so
a
blessyd
soule
by
departynge
fro
the
body
endeth
peyne
/
but
the
charytable
desyre
of
soule
helth
endeth
neuer
.
¶
For
yf
that
my
affeccyon
of
charyte
/
the
whiche
I
shewed
to
you
by
meane
of
hym
/
had
than
be
ended
agaynste
you
(
ye
sholde
neuer
be
)
in
asmoche
as
ye
be
made
of
loue
/
&
yf
the
loue
were
withdrawe
fro
me
(
that
I
sholde
not
loue
)
ye
sholde
neuer
be
/
but
my
loue
hathe
made
you
/
&
my
loue
hathe
kepte
you
&
conserued
you
¶
And
so
my
onely
sothefaste
sone
ended
in
his
passyon
peyne
of
desyre
/
but
neuer
loue
of
desyre
.
¶
Thus
loserth
a
soule
in
blysse
/
that
euery
seynt
&
euery
soule
that
is
in
blysse
/
is
there
without
peyne
of
desyre
of
helthe
of
soules
/
for
the
peyne
ended
in
her
departynge
fro
the
body
/
but
she
is
not
there
without
affeccyon
of
charyte
.
¶
For
whan
suche
a
soule
departeth
fro
the
body
/
she
passeth
out
ghostly
drunke
in
the
blode
of
my
onely
sothefast
sone
that
vndefowled
lambe
/
and
so
bathed
in
his
blode
/
and
arayed
with
the
cote
of
charyte
of
neygh
bourheed
/
entreth
in
me
that
am
the
pease
able
se
.
¶
And
than
for
euer
suche
a
soule
is
departed
fro
mpatfeccyon
/
that
is
fro
vnfulfyllyngenesse
/
and
come
to
parfeccyon
fullylled
with
al
good
/
the
whiche
good
she
vseth
ende
lesly
.
¶
And
here
it
shall
be
shewed
how
that
seynt
Paule
after
tyme
he
was
assumpte
and
take
to
the
gloty
of
them
that
be
in
blysse
/
he
coueted
to
be
vnbounde
and
vnlosed
fro
the
body
/
and
so
do
they
the
whiche
be
come
to
the
thyrde
and
the
fourthe
state
before
sayd
.
O
Hat
lame
good
Paule
sauoured
and
tasted
/
whan
I
rauyshed
hym
to
the
thyrde
heuen
that
is
to
the
heyghte
of
the
trynyte
by
the
whiche
tastynge
he
knewe
the
sothefastnesse
therof
/
where
he
receyued
fully
my
spyryte
/
and
lerned
verely
and
truly
the
doctryne
of
my
onely
sothefalt
sone
IIhesu
cryst
crucyfyed
/
and
the
soule
of
hym
was
oned
by
ryghte
that
tyme
to
me
the
fader
by
selynge
/
and
arayed
with
the
shynynge
clerenesse
or
the
blessyd
endeles
lyfe
/
saue
that
his
soule
was
not
departed
fro
the
vody
/
but
onely
by
felynge
and
vnycyon
.
¶
It
plesed
and
lyked
me
tyght
well
/
for
to
take
vp
and
rauysshe
suche
a
chosen
vessel
/
bycause
he
sholde
beholde
and
se
in
to
the
depenesse
of
my
ende
lesse
trynyte
/
there
for
to
lerne
to
suffre
for
my
name
by
inspeccyon
of
my
onely
fothefaste
sone
Thesu
cryste
crucysyed
/
the
whiche
suffred
ryght
sharpe
flagellacyons
with
many
bytter
peynes
for
the
saluacyon
of
man
kynde
/
by
the
whiche
bytter
passyon
he
was
lerned
and
taught
for
to
say
as
he
sayde
/
whan
the
he
sayde
thus
.
¶
Lorde
what
wyll
thou
that
I
shall
do
/
tell
me
what
I
shal
do
/
and
that
tyght
gladly
wyll
I
do
.
¶
Than
I
taughte
hym
whan
I
putte
before
the
eye
of
his
intelleccyon
/
the
passy
on
of
my
sothefast
sone
Ihesu
cryst
/
endowynge
hym
with
the
doctryne
of
my
truthe
and
yllumynynge
him
with
the
lyghte
of
very
knowlege
/
by
the
whiche
very
knowlege
/
he
amended
hym
of
his
lyuynge
/
and
so
grounded
in
very
charyte
/
aryde
hym
with
the
very
doctryne
of
my
sones
passyon
/
and
that
doctryne
of
the
passyon
he
kepte
so
truly
/
that
as
he
sayde
hymselfe
it
went
neuer
fro
his
backe
/
nother
by
temptacyon
of
fendes
/
nor
by
pryckynge
of
his
flesshe
/
the
whiche
oft
tymes
ipugned
hym
/
the
whthe
I
suffred
hym
to
haue
for
my
goodnesse
/
that
he
sholde
encrese
in
grace
/
in
mede
/
and
also
in
mekenesse
.
¶
This
clothe
of
crystes
passyon
after
the
tyme
that
Paule
hadde
tasted
the
very
depenenesse
of
the
holy
trynyte
/
myght
neuer
be
take
frome
hym
/
nother
by
temptacyons
nor
trybuiacyōs
/
but
he
kepteit
so
streyte
to
hym
/
that
he
dydde
lose
his
bodyly
lyfe
therfore
.
¶
In
this
wyse
the
holy
doctoure
seynt
Paule
knewe
the
experyence
what
it
was
for
to
taste
me
without
greuaunce
of
the
body
/
not
by
separacyon
fro
the
body
/
but
by
felynge
of
oncheed
.
¶
Therfore
whan
he
was
come
to
hymselfe
so
arayed
with
the
clothe
of
crystes
passyon
/
hym
semed
that
his
loue
was
inparfyte
/
consyderynge
the
inparfeccyon
of
loue
/
the
whiche
he
tasted
in
me
aboue
(
&
lyght
)
the
whiche
loue
seyntes
departed
fro
the
body
/
dyd
tast
euerlastyngely
.
¶
Wherfore
him
semed
that
the
ponderosyte
of
the
body
rebelled
agaynst
hym
/
and
letted
the
greate
parfeccyon
of
endelesse
plentuous
desyre
or
loue
/
the
whiche
after
departynge
fro
the
body
a
chosen
soule
feleth
&
tasteth
.
¶
His
mynde
also
was
as
hym
thoughte
vnparfyte
and
feble
the
whiche
inparfeecyon
and
feble
the
whiche
inparfeccyon
and
feblenesse
letted
hym
for
to
haue
fresshe
remembraunce
of
that
he
hadde
tasted
before
in
truthe
with
parfeccyon
/
as
seyntes
receyuen
of
me
in
heuen
.
¶
So
that
al
thynges
as
hym
semed
as
longe
as
he
abode
in
the
body
/
were
to
hym
a
contrary
lawe
/
the
whiche
inpugned
and
rebelled
agaynste
the
lpyryte
.
¶
Not
onely
by
inpugnacyon
of
sytme
/
for
as
I
haue
sayde
to
the
/
I
made
hym
syket
that
he
sholde
not
fall
/
excepte
the
he
wolde
wylfully
worke
agaynste
grace
/
for
I
sayd
to
him
thus
/
Paule
my
grace
is
suffycyent
to
the
/
for
to
kepe
the
frome
fallynge
(
yf
thou
wyll
)
bucdy
suche
inpugnacyon
/
that
is
lettynge
parfeccyon
of
the
spyryte
to
se
me
/
in
my
owne
effencyall
beynge
/
the
whiche
syghte
was
lette
by
greuous
ponderosyte
and
contrary
lawe
of
the
body
/
and
therfore
he
gemented
/
&
with
greate
wemytacyon
he
cryed
thus
.
Infelix
ego
homo
.
&c.
That
is
to
say
.
¶
O
wretched
man
that
I
am
/
who
shal
departe
me
fro
this
deedly
body
/
the
whiche
I
bere
aboute
.
¶
I
se
an
other
lawe
in
the
outewarde
felynge
of
my
body
/
the
whiche
repugneth
the
inwarde
lawe
of
my
soule
/
and
ledeth
me
in
to
the
lawe
of
synne
/
the
whiche
lawe
is
belefte
in
my
bodyly
sencyble
wyttes
.
¶
And
thus
in
sothe
it
is
/
that
the
mynde
is
inpugnynge
of
the
inparfeccyon
of
the
body
.
¶
The
intelleccyon
is
also
letted
and
bounde
of
the
greuous
ponderosyte
of
the
body
/
bycause
it
may
not
se
me
in
my
effncyall
bynge
as
I
am
.
¶
And
the
wyll
is
also
bounde
/
bycause
it
maye
attayne
not
for
to
tast
me
endelesse
good
with
the
greuous
heuynesse
of
the
body
/
but
with
greate
peyne
/
as
I
haue
tolde
the
before
.
¶
And
so
seynt
Paule
sayde
truthe
/
whan
he
sayde
thus
/
Ileus
my
bodyly
lymmes
a
straunge
lawe
repugnynge
the
inwarde
telynge
of
the
soule
.
¶
Thus
in
the
same
wyse
all
my
specyall
seruauntes
the
whiche
be
come
to
the
thyrde
and
to
the
fourthe
state
or
gree
of
parfyte
vnyon
/
all
they
do
saye
as
seynt
Paule
sayde
/
and
desyre
for
to
be
departed
fro
the
body
.
¶
And
here
after
it
shall
be
shewed
to
you
/
for
what
causes
that
a
soule
desyreth
to
be
losed
fro
the
body
/
and
thoughe
it
be
not
as
he
desyreth
/
it
contraryeth
not
the
wyll
of
god
/
but
rather
it
gyueth
worshyp
/
and
laudes
/
with
presynges
to
god
.
ALl
suche
do
gyue
no
charge
to
be
departed
fro
the
body
/
for
they
desyren
it
.
¶
And
with
parfyte
hate
they
haue
made
warre
with
al
theyr
bodyes
/
in
asmoche
as
they
haue
forsake
that
tendernesse
whiche
naturally
is
bytwyxe
the
soule
&
the
body
.
¶
This
kyndely
loue
is
throwe
awaye
fro
them
/
by
holy
hate
of
the
bodyly
lyfe
/
&
for
my
loue
they
desyredethe
/
and
thus
they
saye
with
seynt
Paule
.
O
upio
dissolui
.
&c.
the
is
to
saye
/
I
desyre
to
be
departed
fro
the
body
and
be
with
cryst
/
and
also
they
be
lyke
to
seynt
Paule
and
saye
as
he
sayde
thus
.
Dors
in
desiderio
.
&c.
That
is
to
saye
/
dethe
is
to
me
in
desyre
/
and
lyfe
in
pasyence
/
for
the
soule
lyfte
vp
in
this
parfyte
vnyon
desyreth
to
se
me
/
and
also
to
se
ioye
and
praysynge
to
be
yelden
to
me
/
that
is
after
tyme
it
hathe
ones
belyft
vp
&
is
come
downe
agayne
to
the
cloude
of
the
body
in
felynge
of
bodyly
wyttes
/
the
whiche
sencybylyte
was
rapte
by
affeccyon
of
loue
to
me
/
all
the
bodyly
felynges
were
drawe
out
by
strengthe
of
affeccyon
of
the
soules
vnyte
/
&
annexed
parfytely
to
me
/
by
suche
vnycyon
as
is
bytwene
a
well
dysposed
body
and
soule
/
the
whiche
vnycyon
bycause
the
body
is
not
suffycyent
for
to
bere
it
/
therfore
I
drawe
it
out
of
the
body
by
affeccyon
of
loue
to
me
.
¶
And
therfore
it
is
that
oft
tymes
I
with
drawe
me
fro
suche
vnyon
that
is
in
the
body
and
soule
/
not
by
grace
but
by
felynge
/
as
I
haue
made
mency
on
in
the
thyrde
&
in
the
fourthe
state
or
gree
before
.
¶
But
yet
neuertheles
I
come
agayne
to
the
soules
helthe
with
encrese
of
more
greter
graces
&
more
parfyte
vnyon
&
with
more
depenesse
and
knowlege
of
my
very
truthe
shewynge
myselfe
more
openly
to
them
.
¶
And
whan
that
I
go
as
I
sayde
before
/
by
the
whiche
goynge
the
soule
is
come
to
the
bodyly
felynge
/
she
waxeth
vnpacyente
for
to
lyue
in
erthe
.
¶
In
asmoche
as
she
consydereth
that
she
is
come
fro
the
conuersacyon
of
vndeedly
soules
in
blysse
and
comen
downe
to
conuersacyon
of
deedly
creatures
/
by
whome
she
seeth
I
am
ryght
wretchedly
offended
.
¶
This
tourmenteth
her
desyre
/
for
this
cause
she
desyreth
to
be
with
me
/
and
se
me
with
our
cesynge
.
¶
Neuertheles
bycause
her
wyll
whiche
is
not
her
wyl
(
but
onely
my
wyll
)
made
by
loue
one
with
me
/
maye
nothynge
wyl
nor
desyre
/
but
that
that
I
wyll
/
therfore
thoughe
they
couer
for
to
come
/
they
holde
them
apayde
for
to
abyde
(
yf
I
wyl
that
they
abyde
)
thoughe
it
be
to
theyur
peyne
/
for
more
ioye
&
presynge
of
my
name
/
and
also
for
more
encrese
of
meryte
and
mede
of
theyr
soules
.
¶
And
therfore
thoughe
they
haue
not
theyr
desyres
/
yet
they
leue
neuer
rennynge
with
longynge
desyre
/
holdynge
them
faste
by
that
brydge
of
my
sones
passyon
/
and
so
be
gladde
&
ioyful
of
repreues
&
iniuryes
done
to
them
for
my
name
.
¶
The
more
peyne
they
suffre
/
the
more
they
ioye
/
the
mooste
refresshynge
that
they
haue
/
is
theyr
desyre
to
be
departed
fro
the
body
.
¶
For
ryghte
often
tymes
for
desyre
&
wyll
to
fuffre
peynes
/
the
payne
is
mynyshed
&
made
lesse
that
they
haue
/
for
to
be
delyurred
fro
the
body
.
¶
These
onely
do
not
suffre
with
pasyence
(
as
it
is
reherse
before
in
the
thyrde
state
)
but
they
be
gladde
and
ioyfull
to
suffre
many
trybulacyons
for
my
name
.
in
theyr
suffraunce
they
be
gladde
(
&
yf
they
suffre
not
)
they
be
fory
&
full
of
peyne
dredynge
that
I
wyll
rewarde
theyr
good
dedes
in
this
lyfe
or
that
the
sacryfyce
of
theyr
desyre
lyketh
me
not
/
and
yf
it
so
be
that
they
suffre
ony
peyne
they
be
ryght
ioyfull
&
glad
/
bycause
they
be
arayed
and
clothed
with
the
clothynge
and
arayment
of
my
onely
sothfast
sones
passyon
/
without
whiche
passyon
/
or
other
maner
of
labours
or
veracyons
yf
it
were
possyble
for
them
by
grace
for
to
wynne
veriues
/
they
wolde
not
haue
them
/
but
yf
it
come
by
labour
/
yf
they
myght
chose
with
out
dysplesaunce
of
me
.
¶
For
they
hadde
leuer
wynne
heuen
blysse
by
delectacyon
in
peynes
of
crystes
passyon
/
or
by
other
maner
vexacyons
gyuen
to
them
by
the
suffraunce
of
me
(
than
other
wyse
)
¶
Why
is
that
?
¶
Certayne
for
they
be
drenched
in
the
blode
of
my
sones
passyon
/
wher
in
they
synde
my
brennynge
charyte
/
the
whiche
charyte
is
fyre
comynge
out
fro
me
/
that
rauysheth
bothe
theyr
myndes
and
theyr
hertes
/
by
the
whiche
charyte
I
accepte
and
take
the
holy
sacryfyce
of
theyr
desyres
/
by
the
whiche
charyte
also
they
lyften
vp
the
eye
of
theyr
vnderstondynge
seynge
and
beholdynge
in
my
good
heed
/
where
theyr
affeccyon
is
nory
shed
/
the
whiche
affeccyon
oneth
hym selfe
to
the
same
charyte
&
foloweth
vnderstondynge
.
¶
This
is
one
of
the
vysyons
and
syghtes
the
whiche
I
make
in
suche
a
soule
by
infusyon
of
grace
/
the
whiche
loueth
me
veryly
and
serueth
me
.
¶
How
they
the
whiche
be
come
to
that
foresayde
state
of
vnyon
be
yllumyned
and
lyghtned
in
theyr
eye
of
Intelleccyon
by
grace
with
a
lyght
aboue
nature
/
&
how
it
is
better
to
go
for
to
haue
counseyle
for
the
soules
helthe
to
a
meke
man
with
an
holy
conscyence
/
than
to
a
proude
lettered
man
.
By
this
same
lyght
whiche
is
put
in
the
eye
of
intelleccyon
of
suche
a
soule
/
that
euer
slepynge
and
wakynge
desyreth
me
/
is
purchased
and
get
of
very
vnderstondynge
of
moche
cunnynge
.
¶
Seynt
Auslyn
/
seynt
Ierom
/
&
other
doctours
and
seyntes
illumyned
&
lyghtned
of
my
very
sothefastnes
/
token
hede
&
knewe
veryly
my
truthe
that
is
of
holy
wrytte
/
the
whiche
semed
derke
/
bycause
it
was
not
vnderstonde
/
that
was
not
for
defaute
of
scrypture
/
but
of
the
vnderstonders
the
whiche
vnderstonde
it
not
.
¶
And
therfore
I
sende
these
launternes
before
sayde
/
for
to
yllumyne
them
that
were
blynde
by
vnderstondynge
/
&
for
to
open
theyr
eyes
to
knowe
in
derkenesse
the
truthe
.
¶
For
I
the
receyuer
of
theyr
sacryfyce
/
rauyshed
them
and
gaue
them
lyght
not
of
nature
/
but
aboue
all
nature
/
and
so
in
derkenesse
they
dyd
receyue
lyghte
/
in
suche
awyse
knowynge
the
truthe
.
¶
Wherfore
those
thynges
that
dyd
seme
somtyme
derke
/
it
apperetd
&
sheweth
to
rude
and
boystous
folke
of
what
condycyon
they
be
/
eueryone
for
to
receyue
after
the
he
dysposeth
hym
to
knowe
me
/
whiche
dysposycyons
I
refuse
not
.
¶
Thus
thou
may
se
that
the
eye
of
intelleccyon
receyueth
lyghte
in
felynge
by
grace
aboue
nature
/
in
the
whiche
lyghte
doctours
and
other
seyntes
dyd
knowe
lyght
in
derkenesse
/
and
of
derkenes
they
dyd
make
lyght
by
the
same
grace
.
¶
For
intelleccyon
was
rather
made
than
scrypture
/
wherfore
cunnynge
cometh
of
intelleccyon
.
¶
In
this
wyse
holy
faders
&
propheres
dyd
knowe
and
had
vnderstondynge
/
the
whiche
dyd
prophecy
bothe
of
the
comynge
and
also
of
the
dethe
of
my
onely
sothefast
sone
Ihesu
.
¶
And
in
the
same
wyse
the
apostles
dyd
/
after
the
comynge
of
the
holy
ghost
by
the
same
lyght
aboue
nature
/
were
yllumyned
the
euangelystes
/
martyrs
/
confessours
/
and
vyrgynes
/
&
all
these
were
illumyned
of
this
parfyte
lyght
.
¶
And
eche
of
them
had
in
dyuers
maners
after
the
nede
of
theyr
helthe
/
and
after
the
nede
of
creatures
.
¶
Some
dyd
declare
holy
wrytte
by
the
same
lyght
aboue
nature
(
as
docters
dyd
)
some
preched
as
the
apostles
dyd
/
some
dyd
expounde
the
gospels
of
the
euangelystes
/
and
some
dyd
shede
blode
for
declaracyon
of
the
truthe
(
as
martyrs
)
&
some
dyd
declare
the
truthe
by
purete
and
affeccyon
of
charyte
/
as
vyrgyns
dyd
.
¶
Some
declared
the
truthe
ofobedyence
of
my
onely
sothefast
sone
Ihesu
/
in
that
that
they
do
obey
in
theyr
relygyon
shewynge
in
theyr
lyuynge
parfeccyon
of
obedyence
/
the
whiche
appered
shynyngely
in
my
sone
Ihesu
cryst
/
whan
by
vertu
of
that
obedyence
whiche
I
put
to
hym
/
he
ranne
myghtely
to
the
cruell
dethe
of
the
crosse
.
¶
All
this
was
done
/
&
is
by
this
lyghte
aboue
nature
in
the
newe
lawe
/
and
that
maye
thou
well
knowe
by
the
exposycyons
and
prechynges
of
the
gospell
/
how
in
dyuers
wyses
it
is
declared
to
chrysten
men
.
¶
In
the
olde
lawe
also
how
holy
faders
and
prophetes
dyd
prophecy
by
the
same
lyght
aboue
nature
.
¶
And
therfore
bycause
the
newe
lawe
is
expouned
and
declared
/
and
the
olde
lawe
prophecyed
by
a
lyght
/
the
newe
lawe
breketh
not
nor
loseth
not
the
olde
lawe
/
but
bothe
be
knytte
togyder
.
¶
And
the
newe
lawe
hathe
take
awaye
fro
the
imparfeccyon
of
the
olde
lawe
/
for
that
lawe
was
&
is
grounded
in
drede
.
¶
But
whan
my
onely
sothefast
sone
Ihesu
came
in
to
the
worlde
with
the
lawe
of
loue
/
he
fulfylled
it
gyuynge
to
it
loue
/
remouynge
awaye
drede
of
peyne
/
and
leuynge
it
full
with
holy
drede
?
¶
Therfore
it
was
that
my
onely
sone
sayde
to
his
dyscyples
thus
.
Non
venisoluerelegem
.
&c.
I
come
not
for
to
breke
the
lawe
/
but
for
to
fulfyll
the
lawe
/
as
thoughe
he
sayde
to
them
thus
.
¶
The
lawe
is
no
we
inꝑfyte
/
but
with
my
blode
I
shall
make
it
parfyte
/
and
so
I
shall
fulfyll
in
it
the
fayleth
/
with
drawynge
and
remouynge
drede
of
peyne
/
&
groundynge
it
in
loue
&
holy
drede
.
¶
Thus
than
after
the
fulfyllynge
of
the
lawe
by
loue
and
holy
drede
/
al
the
truthe
that
cometh
oute
of
holy
wrytte
/
cometh
by
this
lyghte
aboue
nature
before
sayde
.
¶
And
therfore
vncunnynge
proude
clerkes
/
be
blynded
in
that
lyghte
for
pryde
/
and
the
cloude
of
theyr
owne
loue
couereth
&
taketh
awaye
that
lyghte
fro
them
.
¶
Wherfore
they
vnderstonde
rather
holy
wrytte
after
the
letter
/
or
after
theyr
owne
felynge
/
than
after
the
very
vnderstondynge
/
&
so
by
tastynge
onely
of
the
lettre
/
they
make
many
bokes
/
but
they
taste
not
the
pythe
/
and
that
mary
of
that
same
lettre
.
¶
For
they
lacke
the
lyght
that
I
spake
of
by
the
whiche
is
declared
all
holy
wrytte
.
¶
Wherfore
they
wondre
&
fall
in
grutchynge
for
to
se
so
many
rude
folke
&
ydyotes
of
holy
wrytte
as
themsemen
.
¶
And
yet
neuerthe
lisse
they
be
so
yllumyned
and
lyghtened
by
the
lyght
aboue
nature
in
know
lege
of
the
truthe
/
as
yf
they
hadde
studyed
longe
tyme
therm
.
¶
This
is
no
wondre
/
for
they
haue
the
pryn
cypall
cause
of
the
same
lyghee
/
the
whiche
is
mekenes
/
by
the
whiche
cometh
all
maner
of
●unnynge
.
¶
But
bycause
they
haue
loste
that
lyghte
●
the
cause
of
the
wynnynge
therof
/
they
se
not
nor
knowe
not
my
endelesse
goodnesse
in
that
lyghte
/
whiche
is
gracyously
tecte
oute
or
cast
oute
vpon
my
seruauntes
.
¶
And
therfore
I
saye
to
the
/
better
it
is
for
the
to
aske
counsayle
of
soule
helthe
to
one
that
is
meke
&
hathe
an
holy
ryght
consyence
/
than
a
proude
lettered
clerke
the
whiche
hathe
longe
studyed
in
holy
wryte
/
for
he
gyueth
nothynge
elles
but
suche
as
he
hathe
within
hym
/
the
whiche
ofte
tymes
gyuen
derke
counsayle
/
after
theyr
derkelyuynge
.
¶
The
contrary
is
hadde
in
manye
seruauntes
/
for
the
lyghte
that
they
haue
within
theym
/
they
gyue
it
with
desyre
of
helthe
to
mannes
loule
.
¶
Lo
ryghte
swete
doughter
all
this
haue
I
tolde
the
/
that
thou
myght
knowe
that
parfeccyon
of
that
state
of
vnyon
/
where
the
eye
of
intelleccyon
is
rapte
by
that
fyre
of
my
endelesse
charyte
/
in
the
whiche
charyte
is
receyued
lyghte
aboue
nature
/
with
whiche
lyghte
I
am
loued
/
for
loue
renneth
after
vnderstondynge
.
¶
And
the
more
a
soule
knoweth
/
the
more
it
loueth
/
and
the
more
it
loueth
the
more
it
knoweth
/
that
one
norysheth
that
other
.
¶
With
that
lyghte
/
soules
come
to
the
endelesse
gloryfyed
syghte
of
me
/
where
they
se
me
and
in
truthe
taste
me
.
¶
Whan
they
be
departed
fro
the
bodyes
/
as
I
tolde
the
whan
I
declared
to
the
of
the
blessydnesse
that
a
soule
receyueth
in
me
.
¶
This
is
that
excellente
state
the
whiche
yet
a
deedly
man
lyuynge
ymonge
deedly
creatures
maye
taste
/
by
the
which
oft
tymes
he
cometh
to
suche
vnyon
/
that
vnneth
he
knoweth
whether
he
be
in
his
body
or
oute
of
his
body
/
and
so
he
tasteth
the
ernest
of
euerlastynge
lyfe
.
¶
That
myghte
he
not
do
/
but
yf
his
wyll
were
morty
fyed
and
sleyne
before
/
by
the
whiche
ghostly
dethe
/
he
is
made
one
with
me
/
for
elles
myghthe
parfytely
fele
that
blessyd
ernest
/
but
yf
he
were
depryued
frome
his
propre
wyll
/
the
whiche
wyll
dothe
let
hym
for
to
receyue
suche
a
blessyd
and
holy
ernest
.
¶
Here
is
a
profytable
reperycyon
of
many
thynges
whiche
be
sayde
/
and
how
god
induceth
this
deuoute
soule
to
praye
for
euery
creature
/
&
for
all
holy
chyrche
.
NOw
hase
thou
seen
with
the
eyes
of
thy
intelleccyon
/
and
herde
with
thy
sencyble
ere
of
me
endelesse
truthe
how
thou
maye
behaue
the
for
to
do
bothe
profyte
to
the
and
to
thy
neyghbour
/
by
the
doctryne
and
very
knowlege
of
my
sothefastnes
(
as
I
haue
tolde
the
in
the
begynnynge
)
wher
I
sayde
to
the
that
thou
maye
come
to
the
knowlege
of
of
my
truthe
/
by
knowlege
of
thyselfe
oned
and
medled
with
the
knowlege
of
me
/
where
thou
maye
fynde
mekenesse
/
holy
hate
/
dysplesaunce
of
thy selfe
/
and
feruent
fere
of
my
endelesse
charyte
/
by
the
whiche
thou
oughte
to
come
to
the
loue
of
thy
neyghbour
/
shewynge
to
him
bothe
profyte
by
bodyly
mynystracyon
/
and
also
profyte
of
doctryne
&
holy
lyuynge
.
¶
I
shewed
the
also
a
brydge
as
it
stondeth
/
and
also
I
shewed
the
the
grees
generall
put
for
thre
myghtes
of
the
soule
/
&
how
ther
may
none
haue
lyght
of
grace
/
but
yf
he
ascende
vpon
all
thre
grees
.
¶
That
is
that
they
be
gadered
togyder
in
my
name
.
¶
And
also
I
declared
to
the
the
same
thre
grees
partyculerly
/
for
the
states
of
the
soule
fygured
in
the
body
of
my
onely
sothefast
sone
Ihesu
chryst
/
which
hathe
made
ladders
for
to
ascende
vpon
/
shewynge
in
his
fete
that
were
nay
led
a
ladder
to
ascende
vp
by
the
openynge
of
his
syde
/
the
whiche
is
the
seconde
ladder
for
to
ascende
vp
by
to
his
mouthe
/
wher
a
soule
tasteth
peas
&
rest
in
a
maner
beforesayde
.
¶
I
shewed
the
also
inparfeccyon
of
seruyle
drede
/
&
īparfeccyon
of
suche
louers
that
loue
me
vnparfytely
/
for
swetenes
that
they
fynde
in
that
loue
.
¶
And
also
parfeccyon
of
the
thyrde
state
of
them
the
whiche
become
to
peas
and
rest
of
the
mouthe
/
by
the
rennynge
vpon
the
brydge
of
my
sones
passyon
with
longynge
desyre
/
fyrste
ascendynge
vp
vpon
the
thre
generall
grees
/
that
is
to
gader
all
the
thre
myghtes
of
the
soule
/
wher
they
gader
togyder
all
theyr
vertues
workynge
in
my
name
/
and
also
of
other
thre
grees
partyculers
the
whiche
they
ascede
after
tyme
they
be
passed
out
of
the
inparsyte
state
/
and
thus
in
sothe
thou
hase
seen
them
renne
/
and
also
I
haue
made
the
to
taste
parfeccyon
of
soule
with
araymentes
of
vertu
.
¶
And
also
to
know
dysceytes
/
the
whiche
a
soule
fyrste
tasteth
or
that
it
come
to
parfeccyon
.
¶
I
haue
also
declared
to
the
that
wretchydnes
of
them
that
gone
and
drenchen
them
in
the
floode
/
not
kepynge
them
by
the
brydge
of
my
sothefastnes
/
whiche
I
put
bycause
they
sholde
not
peryshe
.
¶
Yet
as
fooles
they
had
leuer
be
drenched
in
wretchydnes
and
fylthe
of
this
worlde
.
¶
Also
this
I
haue
declared
to
the
that
the
fyre
of
holy
desyre
myghte
encrese
in
the
/
and
compassyon
and
sorowe
of
dampnacyon
of
soules
/
that
bothe
sorowe
&
loue
shold
constrayne
the
to
come
to
me
with
welynge
&
wepynge
teres
.
¶
With
teres
namely
of
meke
and
contynuall
prayer
offred
to
me
with
the
fere
of
most
brennynge
desyre
/
and
not
onely
to
wepe
for
the
/
but
also
for
many
other
creatures
/
and
my
seruauntes
that
heten
all
this
/
be
they
that
sholde
be
constrayned
by
charyte
for
to
wepe
(
as
thou
does
)
so
that
thou
and
they
togyder
sholde
praye
/
and
in
maner
constrayne
me
for
to
shewe
mercy
to
all
the
worlde
/
and
to
the
mystery
all
body
of
holy
chyrche
/
for
whome
thou
prayes
to
me
somoche
/
yf
thou
haue
mynde
that
I
sholde
fulfyll
theyr
desyre
/
and
gyue
them
refresshynge
to
theyr
laboure
.
¶
Therfore
for
to
satysty
to
your
peynes
full
desyres
/
I
graunt
reformynge
of
holy
chyrche
by
good
and
holy
curates
.
¶
Not
for
to
reform
holy
chyrche
by
warre
or
by
cruelte
/
so
for
to
dystroye
the
enemyes
of
holy
chyrche
/
but
by
pease
and
reste
/
and
by
waylynge
and
wepynge
of
my
seruauntes
whom
I
haue
sende
as
labourers
for
wynnynge
of
soules
in
the
mysteryall
body
of
holy
chyrche
/
and
for
to
labour
to
increse
vertues
ymonge
neyghbours
/
offerynge
to
me
contynuall
mayer
for
them
and
for
all
my
creatures
for
ymonge
them
is
grete
defaute
of
vertuous
lyuynge
.
¶
And
therfore
I
wyll
that
they
and
ye
laboure
and
shewe
profyte
to
neyghbours
/
and
in
suche
wyse
ye
maye
yelde
to
me
the
fruyte
of
your
vyne
.
¶
Yet
shold
ye
not
cese
to
gyue
to
me
encense
of
youre
wyll
/
smellynges
/
&
tyghte
swete
prayers
/
for
helthe
of
soules
/
for
I
wyll
do
mercy
to
that
worlde
/
and
to
holy
chyrche
.
¶
For
now
late
I
shewed
the
how
her
face
is
all
foule
as
a
leper
/
and
that
was
the
defaute
of
her
mynystres
/
and
all
crysten
relygyon
/
the
whiche
do
noryshe
them
at
the
brest
of
this
spouse
of
whose
defautes
I
shall
tell
the
in
another
place
.
¶
The
fyfte
chapyter
of
this
party
sheweth
of
the
state
of
holy
teres
.
¶
And
fyrst
how
this
holy
soule
desyreth
for
to
knowe
of
the
states
&
the
fruytes
of
holy
teres
.
¶
Also
of
the
dyfference
of
the
foresayde
teres
/
and
how
ther
be
fyue
maners
of
teres
.
¶
Also
a
shorte
repetycyon
of
the
menes
before
/
and
of
other
maters
/
as
it
is
shewed
in
the
kalender
before
.
Ca.
v.
THan
that
soule
with
a
grete
louynge
desyre
dyd
ryse
vp
as
a
drunken
soule
/
as
wel
by
the
vnyon
that
she
had
in
god
/
as
by
that
she
herde
and
tasted
of
his
ryght
swete
sothefastnes
.
¶
And
also
she
had
grete
heuynesse
of
the
ygnoraunce
of
creatures
/
the
whiche
knewe
not
theyr
maker
&
gracyous
benefactour
/
the
whiche
tasted
not
affeccyon
of
his
dyuyne
charyte
.
¶
And
yet
she
had
a
maner
of
gladnesse
&
hope
/
of
the
promyse
whiche
god
shewed
to
her
/
techynge
to
her
a
maner
of
forme
/
that
she
&
all
his
seruauntes
owe
to
kepe
/
for
to
styrre
him
to
gyue
mercy
to
the
worlde
.
¶
And
with
that
she
lyfte
vp
the
eye
of
intelleccyon
to
the
ryght
wel
byloued
sothefastnes
wherin
she
was
knytte
/
desyrynge
somwhat
for
to
knowe
of
the
sayde
states
of
the
soule
/
of
the
whiche
god
tolde
here
/
by
the
whiche
she
consydered
that
a
soule
cometh
to
that
state
with
teres
/
wherfore
she
desyred
to
knowe
of
god
the
dyfference
of
teres
/
and
what
they
ben
&
frome
whense
they
came
/
and
of
the
fruyte
that
foloweth
after
wepynge
teres
/
&
how
many
kyndes
ther
be
of
teres
.
¶
Bycause
the
truthe
of
sothefastnes
maye
not
be
knowe
/
but
by
endelesse
sothefastnes
/
therfore
she
asked
the
endelesse
sothefastnesse
.
¶
And
bycause
also
nothynge
may
be
veryly
knowe
/
but
it
be
seen
with
the
eye
of
intelleccyon
/
wherfore
she
desyreth
of
sothefastnes
to
haue
clere
syghte
of
very
trewe
feythe
/
in
the
clere
syghte
of
her
intelleccyon
.
¶
Than
after
tyme
she
knewe
of
god
that
he
wolde
gyue
her
clere
lyghte
/
knowynge
thereof
she
lyfte
vp
herselfe
aboue
herselfe
/
with
a
greate
longynge
desyre
oute
of
the
corse
of
the
bodyly
felynge
/
&
with
the
lyghte
of
lyfely
feythe
/
she
opened
her
eye
of
intelleccyon
in
the
endelesse
sothefastnesse
/
in
whome
she
sawe
and
knewe
the
truthe
/
of
the
thynge
that
she
asked
.
¶
For
god
shewed
to
her
hymselfe
/
that
is
her
endelesse
benygnyte
/
and
oned
it
with
her
brennynge
desyre
/
&
so
fulfylled
her
desyre
.
¶
Of
the
dyfference
of
the
foresayde
holy
teres
.
THan
sayde
the
ryghte
swete
sothefastnesse
of
god
to
her
.
O
ryght
well
byloued
and
dere
doughter
/
doughter
thou
askes
and
desyres
to
knowe
of
me
the
dyfference
in
kynde
of
teres
/
and
of
theyr
fruytes
/
and
I
haue
not
dyspysed
thy
desyre
.
¶
Open
therfore
the
eye
of
thy
intelleccyon
/
and
I
shall
shewe
that
by
the
thre
states
of
the
soule
before
sayde
vnparfyte
teres
graunted
and
set
in
drede
.
¶
But
I
shall
fyrste
tell
that
of
the
teres
of
wycked
men
/
and
these
fyrst
teres
/
be
teres
of
dampnacyon
.
¶
The
seconde
maner
of
teres
be
teres
of
drede
/
of
suche
that
ryse
fro
synne
for
drede
of
peyne
/
&
for
drede
they
wepe
.
¶
The
thyrde
maner
of
teres
be
teres
of
them
that
after
tyme
they
be
rysen
fro
synne
/
they
begynne
to
taste
me
/
so
with
swetenesse
they
wepe
and
begynne
to
serue
me
.
¶
But
bycause
theyr
loue
is
vnparfye
/
therfore
theyr
wepynge
is
vnparfyte
/
as
I
shall
tell
the
afterwarde
.
¶
The
fourthe
maner
of
teres
be
of
them
that
become
to
parfeccyon
in
charyte
of
theyr
neyghbours
/
louynge
me
without
ony
maner
beholdynge
of
them selfe
/
suche
wepe
and
theyr
wepynge
is
parfyte
.
¶
The
fyfte
maner
of
teres
/
is
oned
&
knytte
with
the
fourthe
before
/
castynge
out
teres
of
swetenesse
/
the
whiche
is
a
vertuous
wepynge
/
as
I
shall
tell
the
afterwarde
.
¶
I
shall
also
tell
the
of
brennynge
teres
without
wepynge
of
the
eye
/
for
to
satysfy
to
them
that
ofte
tymes
desyre
teres
and
maye
none
haue
.
¶
And
I
wyll
that
thou
knowe
that
al
these
dyuers
states
maye
be
in
one
soule
by
rysynge
vp
fro
drede
&
vnparfyte
loue
/
and
comynge
to
parfyte
charyte
/
and
to
the
state
of
vnyon
.
¶
How
there
be
fyue
maner
of
teres
.
NOw
I
shall
begynne
to
tell
of
these
fyue
maner
of
teres
/
&
fyrste
shortely
of
the
teres
of
wycked
men
/
whose
loue
is
without
me
vnornately
sette
.
¶
At
the
begynnynge
I
wyl
that
thou
knowe
/
that
al
teres
come
out
of
the
herte
/
for
there
is
no
membre
in
a
mannes
body
/
that
wyll
somoche
shewe
and
satysfy
the
entent
of
the
herte
/
as
wyl
the
eye
.
¶
Yf
the
herte
haue
sorowe
/
the
eye
sheweth
it
/
&
yf
it
be
a
sencyble
sorowe
/
the
eyes
do
shede
hertely
teres
/
the
whiche
teres
in
a
wycked
man
ben
deedly
teres
and
teres
of
dethe
/
bycause
of
his
vnordynate
loue
/
and
affeccyon
that
he
hathe
wherfore
his
wepynge
is
no
thynge
plesynge
to
me
/
neuerthelesse
then
greatenesse
of
the
trespas
&
wepynge
is
iesse
or
more
after
the
meture
and
quantyte
of
his
vnordynate
loue
.
¶
All
suche
vnordynate
louers
and
wycked
lyuers
(
thoughe
they
wepe
)
theyr
teres
be
teres
of
dethe
.
¶
Now
shall
I
tell
the
of
those
teres
that
do
begynne
to
gyue
lyfe
/
that
is
or
suche
that
knowe
theyr
owne
synnes
/
and
for
drede
of
payne
they
wepe
.
¶
These
be
teres
of
the
herte
and
sencyble
teres
/
that
is
bycause
they
be
not
yet
come
to
the
parfyte
hate
of
synne
/
but
for
offence
that
they
haue
done
to
me
/
they
arysen
with
a
maner
hertely
sorowe
for
drede
of
peyne
/
the
whiche
peyne
foloweth
after
the
trespas
done
.
¶
Therfore
the
eye
wepeth
/
bycause
he
satysfyeth
the
sorowe
of
the
herte
/
after
this
that
the
louie
hathe
excersysed
her
in
vertu
/
she
begynneth
to
leue
that
drede
/
for
she
knoweth
well
/
the
drede
is
not
suffycyent
ynoughe
to
graunte
her
the
blysse
of
heuen
/
as
I
haue
tolde
the
in
the
seconde
state
of
the
soule
before
.
¶
And
therfore
she
aryseth
with
loue
for
to
knowe
herselfe
and
my
goodnes
in
her
/
and
so
begynneth
to
presume
of
hope
in
my
mercy
/
in
the
whiche
the
herte
releth
gladnesse
medled
with
sorowe
of
synne
&
hope
of
my
merci
togyder
.
¶
Than
begynneth
the
eye
to
wepe
/
that
moche
wepynge
gothe
out
of
the
well
of
the
herte
/
&
bycause
it
is
not
yet
come
to
parfeccyon
/
oft
tymes
she
casteth
out
sencyble
teres
/
the
whiche
be
called
teres
of
ghostly
loue
(
as
thus
)
whan
the
soule
desyreth
ghostly
comfortes
by
meane
or
medyacyon
of
ony
creature
whom
he
loueth
ghostly
/
whan
she
is
pryued
of
that
she
loueth
/
or
of
inwarde
comfortes
or
out
warde
/
&
than
yf
temptacyons
folowe
or
parsecucyons
of
men
/
than
the
herte
anone
hathe
a
sorowe
/
and
than
the
eye
the
whiche
feleth
that
sorowe
&
peyne
of
the
herte
/
begynneth
to
wepe
by
tendernesse
/
and
that
is
bycause
theyr
owne
wyll
is
not
yet
fully
forsake
.
¶
Suche
teres
be
called
sencyble
teres
of
ghostly
loue
/
or
of
ghostly
compassyon
.
¶
But
whan
a
soule
excercyseth
and
vseth
herselfe
in
the
lyghte
of
her
owne
knowlege
/
she
conceyueth
a
maner
of
dysplesaunce
&
parfyte
hate
in
herselfe
/
of
the
whiched
yf
plesaunce
and
hate
/
she
draweth
out
very
knowlege
of
my
goodnesse
/
with
the
fyre
of
loue
/
and
begynneth
to
owne
herselfe
/
and
to
conforme
her
wyll
to
my
wyll
/
and
so
she
begynneth
to
fele
ioye
&
compassyon
/
ioye
in
herselfe
by
affeccyon
of
loue
/
and
compassyon
vpon
her
neyghboure
.
¶
For
than
the
eye
whiche
wyll
alwaye
satysfy
to
the
herte
/
wepeth
for
hertely
loue
in
me
/
and
for
compassyon
of
the
offence
that
is
done
to
me
/
bothe
for
the
offence
that
her
neyghbour
dothe
to
me
/
and
for
her
owne
trespas
/
and
not
for
the
peyne
that
she
or
they
be
worthy
for
to
haue
for
theyr
trespas
/
but
for
the
offence
that
is
done
to
me
.
¶
Than
suche
a
soule
delyteth
with
longynge
desyre
for
to
receyue
ghostly
meet
and
meet
of
comforte
vpon
the
table
of
the
blessyd
cros
that
is
the
passyon
of
my
sone
Ihesu
cryst
/
conformynge
herselfe
with
meke
pasyence
/
to
the
vndefouled
lambe
my
onely
sone
Ihesu
cryst
/
of
whome
I
haue
made
the
a
brydge
/
as
it
is
rehersed
before
to
the.
¶
After
tyme
that
she
hathe
thus
swetely
walked
by
the
foresayde
brydge
/
suynge
the
doctryne
of
my
onely
sothefast
sone
Ihesu
cryst
/
suffrynge
with
very
swete
pasyence
all
maner
peyne
&
heuynesse
for
her
soule
he
le
/
and
not
onely
that
she
suffre
pasyently
/
but
gladly
for
my
name
to
suffre
parsecucyon
/
syth
it
so
is
that
she
hathe
hym
that
she
suffreth
fore
.
¶
Than
suche
a
soule
cometh
to
so
greate
a
loue
&
tranquyllyte
of
herselfe
/
that
her
tongue
is
not
suffycyent
for
to
tell
it
.
¶
Than
she
resteth
in
me
that
am
the
very
peaseable
see
/
her
herte
is
oned
in
me
by
affeccyon
of
loue
/
and
so
by
the
felynge
of
my
endeles
god
heed
/
the
eye
begynneth
to
wepe
teres
of
swetenesse
/
the
whiche
teres
be
as
a
maner
of
mylke
/
that
norysheth
the
soule
with
very
pasyence
.
¶
All
suche
teres
/
be
as
a
maner
of
swete
oȳntment
/
the
whiche
casteth
out
a
ryght
grete
smell
of
swetenes
.
¶
O
my
ryght
swete
doughter
how
gloryous
is
suche
a
soule
/
that
so
ryally
can
passe
out
of
this
troublous
see
of
the
worlde
/
and
come
to
me
that
am
the
greate
peaseable
see
/
and
fyll
the
vessell
of
the
herte
in
the
see
of
my
euerlastynge
souerayne
godheed
.
¶
What
that
euer
the
soule
be
that
can
do
so
/
her
eye
the
whiche
is
the
cundyte
of
the
herte
/
is
aboute
to
sasatysfy
the
herte
by
shedynge
out
of
teres
.
This
is
that
last
state
/
in
the
whiche
a
soule
stondeth
bothe
blessyd
&
doleful
/
she
stondeth
blessyd
by
vnyon
/
that
she
feleth
in
me
by
tastynge
of
my
dyuyne
charyte
.
¶
She
stondeth
also
dolefull
of
offence
that
is
done
to
me
/
bothe
of
herselfe
and
of
her
neyghbours
.
¶
This
state
of
vnyon
is
not
therfore
let
/
the
whiche
shedeth
teres
of
loue
/
for
the
knowlege
of
herselfe
&
of
her
neyghbour
/
of
whome
she
fyndeth
cōpalsyō
/
for
to
wepe
with
wepers
/
&
for
to
ioye
with
ioyers
/
but
rather
encreaseth
glory
&
ioye
to
my
name
.
¶
Thus
the
fyrste
wepynge
&
the
thyrde
let
not
the
last
/
but
eche
of
them
medleth
with
other
/
for
yf
the
last
wepynge
/
in
the
whiche
a
soule
fyndeth
so
greate
vnyon
/
toke
nothynge
of
the
fyrst
&
of
the
seconde
state
of
charite
of
neyghbourheed
/
it
were
no
profyte
.
¶
Therfore
it
were
full
necessary
that
one
were
medled
with
an
other
/
els
it
sholde
tourne
to
presumpcyon
/
by
the
whiche
sholde
entre
a
sotyll
wynde
of
elacyon
/
and
of
her
owne
reputacyon
/
and
so
it
sholde
fall
frome
heyghte
/
to
the
infyrmyt●
of
the
fyrst
vanyte
.
¶
For
this
cause
it
is
ryght
necessary
for
to
kepe
contynually
with
very
knowledge
of
theyr self
charite
of
neyghbourheed
.
¶
In
this
wyse
she
sholde
sende
out
to
me
the
feruent
fyre
of
very
charyte
/
for
the
charyte
of
neyghbourheed
is
raken
of
my
charyte
/
that
is
of
the
charyte
by
the
whiche
a
soule
knoweth
herselfe
&
my
goodnes
in
herselfe
/
wherby
also
she
consydereth
wel
/
that
she
is
loued
of
me
meruaylously
/
&
therfore
with
the
same
loue
/
she
loueth
al
maner
reasonable
creatures
/
and
this
is
the
cause
why
she
extendeth
herfelf
as
soone
as
she
knoweth
me
for
to
loue
her
neyghbour
/
by
the
whiche
she
knoweth
wel
that
the
most
prolyte
the
whiche
she
maye
do
to
me
is
for
to
yelde
to
me
pure
loue
/
by
the
whiche
she
feleth
that
she
is
loued
of
me
/
&
therfore
she
dysposeth
her
to
yelde
to
me
suche
loue
by
mene
and
medyacyon
of
neyghboureheed
/
the
whiche
is
that
same
mene
to
whom
suche
a
soule
sholde
shewe
charytable
mynystracyon
(
as
I
haue
sayde
to
the
before
)
the
whiche
sholde
be
loued
with
suche
pure
loue
/
as
I
loue
you
/
for
lyke
as
I
haue
loued
you
&
loue
you
without
ony
maner
beholdynge
of
merytes
/
&
therto
my
owne
increate
loue
without
ony
mene
styrred
me
to
make
you
of
nought
to
my
ymage
&
symylytude
/
the
which
loue
ye
may
not
yelde
to
me
without
mene
.
¶
Therfore
ye
muste
yelde
the
same
loue
to
resonable
creatures
/
louynge
them
without
ony
rewarde
of
louynge
agayne
/
and
also
without
ony
beholdynge
of
theyr
owne
profyte
ghostly
or
bodyly
/
but
onely
for
to
loue
them
for
the
glory
of
my
name
/
bycause
they
be
loued
of
me
.
¶
And
so
shold
ye
fulfyl
the
byddynge
&
the
precepte
of
the
holy
lawe
/
wher
it
is
wryten
that
ye
sholde
loue
me
as
aboue
all
thynges
/
and
your
neyghbour
as
your selfe
.
¶
It
semeth
well
than
that
a
soule
maye
not
come
to
the
hyghe
perfyte
loue
with
teres
without
knyttynge
togyder
of
the
seconde
and
the
thyrde
state
before
.
¶
And
yet
though
she
be
come
therto
/
she
may
not
kepe
it
/
yf
she
go
fro
the
affeccyon
therof
/
by
the
whiche
affeccyon
she
cometh
to
the
seconde
kynde
of
teres
before
sayde
.
¶
So
that
without
the
same
affeccyon
to
neyghbourheed
/
the
lawe
of
me
that
am
endeles
god
may
not
be
fulfylled
.
¶
For
there
be
two
fete
of
affeccyon
/
by
the
whiche
bothe
the
preceptes
&
the
counseyles
be
obserued
&
kept
as
I
haue
tolde
the
before
.
¶
Ryghte
so
these
two
states
of
the
whiche
two
states
is
made
one
by
loue
/
noryshen
the
soule
in
vertues
/
encresynge
the
same
vertu
in
parfeccyon
by
the
state
of
vnyon
/
so
that
it
encreseth
ryches
of
grace
by
newe
dyuers
gyftes
&
meruaylous
lystynges
vp
of
the
soule
/
with
a
maner
knowlege
of
veri
sothfastnes
as
a
deedly
creature
may
haue
in
this
lyfe
/
for
the
felynge
of
one
sensualyte
/
and
also
his
wyll
is
mortyfyed
by
suche
vnyon
that
he
hathe
founde
in
me
.
¶
O
how
swete
is
suche
oneheed
and
vnyon
to
a
tastynge
soule
/
for
that
soule
that
tasteth
seeth
my
secretes
and
pryuytes
/
by
the
whiche
secretes
/
ryghte
often
tymes
she
receyueth
a
spyryte
of
prophecy
for
to
knowe
thynges
that
be
yet
to
come
.
¶
All
this
is
done
by
my
endelesse
goodnesse
/
and
thoughe
it
so
be
that
a
meke
soule
sholde
alway
eschewe
/
not
the
gyfte
of
affeccyon
of
my
dyuyne
charyte
/
but
the
appetyte
and
desyre
of
theyr
owne
ghosty
comfortes
/
yet
she
sholde
deme
herselfe
vnworthy
for
to
haue
suche
rest
&
peas
of
soule
/
by
the
whiche
meke
Iudgement
/
she
may
noryshe
inwarde
vertues
/
and
encrese
therin
/
for
there
is
none
so
parfyte
a
soule
in
this
lyfe
/
but
that
it
may
encrese
to
more
parfeccyon
/
that
is
to
parfeccyon
of
loue
.
¶
My
ryghte
swete
and
onely
sone
Ihesu
cryst
was
and
is
youre
heed
/
to
whome
maye
encrese
no
parfeccyon
/
for
he
was
and
is
one
with
me
/
and
I
with
hym
/
his
soule
was
and
is
blessyd
by
vnyon
of
dyuyne
nature
.
¶
But
ye
that
be
pylgrymes
&
his
membres
/
be
able
euermore
for
to
encrese
in
to
greater
parfeccyon
.
¶
I
do
not
saye
that
ye
maye
encrese
to
an
other
state
after
tyme
ye
be
come
to
the
laste
/
but
I
saye
that
ye
may
encrese
in
the
same
last
estate
with
suche
parfeccyon
as
it
is
lykynge
&
plesynge
to
me
for
to
gyue
to
you
/
by
meane
&
medyacyon
of
my
grace
.
¶
A
shorte
repetycyon
of
the
mater
before
/
and
how
the
wycked
spyryte
fleeth
a
waye
fro
them
/
the
whiche
become
to
the
fyfthe
teres
/
and
how
the
angers
of
the
fende
be
trewe
wayes
for
to
come
to
this
holy
state
of
teres
.
NOw
hase
thou
seen
the
states
of
teres
and
the
dyfference
of
them
/
as
it
lyketh
my
goodnesse
for
to
do
satysfaccyon
to
thy
desyre
.
¶
Fyrste
I
tolde
the
of
the
teres
of
them
/
that
do
lyue
in
deedly
synne
/
wher
I
sayd
that
the
teres
of
them
come
out
of
the
herte
/
as
al
maner
of
teres
done
/
for
the
greuaunce
of
theyr
herte
is
shewed
oute
by
wepynge
/
but
bycause
the
lyuynge
of
them
is
corrupte
/
therfore
the
teres
that
do
come
frome
suche
a
corrupte
herte
muste
nedes
be
corrupte
and
wretched
.
¶
The
seconde
state
of
teres
be
of
suche
as
do
begynne
for
to
knowe
theyr
owne
synnes
/
and
do
thynke
on
the
peynes
that
longen
to
them
/
and
therfore
they
do
begynne
to
wepe
.
¶
This
maner
of
wepynge
is
gyuen
to
me
of
dyuers
persones
and
frayle
/
as
a
maner
of
a
generall
entente
.
¶
But
there
be
some
that
do
knowe
themselfe
without
seruyle
drede
/
that
is
without
thynkynge
of
peyne
/
&
some
that
do
go
with
a
greate
hate
of
them selfe
by
the
whiche
hate
they
holde
them selfe
worthy
to
haue
peyne
.
¶
And
some
serue
me
with
a
maner
of
symplenesse
/
sorowynge
hertely
for
offences
done
to
me
.
¶
Neuerthelesse
he
that
gothe
with
greate
hate
of
hym self
/
is
more
able
for
to
come
and
attayne
to
the
parfyte
state
than
to
the
other
twayne
/
for
thoughe
those
twayne
excersyce
theymselfe
for
to
come
to
that
perfyte
state
/
yet
he
that
stondeth
in
greate
hate
of
hymselfe
/
cometh
fyrste
therto
/
that
one
must
be
well
ware
that
he
abyde
not
longe
in
seruyle
drede
/
and
that
other
that
he
abyde
not
longe
in
his
symplenesse
/
lest
it
fortune
hym
to
waxe
dul
and
slowe
.
¶
Now
beholde
my
dere
doughter
/
for
is
this
one
maner
of
mune
callynge
.
¶
The
thyrde
and
the
fourthe
maner
of
teres
is
of
all
suche
the
be
lyft
vp
fro
seruyle
drede
/
and
be
come
to
loue
&
hope
/
taslynge
my
endelesse
mercy
/
&
receyuynge
of
me
many
gyftes
and
ghostly
comfortes
/
for
whome
the
eye
wepeth
/
satysfyenge
the
sencyble
felynge
of
the
herte
.
¶
But
bycause
that
a
soule
is
yet
vnparfyte
/
medled
with
ghostly
sencyble
waylynge
(
as
I
haue
sayd
)
it
cometh
to
the
fourthe
state
/
excercysynge
herselfe
in
vertues
/
where
a
soule
encreseth
by
desyre
/
oneth
her selfe
with
my
wyll
/
in
somoche
that
she
maye
nother
wyl
nor
desyre
/
but
as
I
wyll
/
arayed
with
charyte
of
neyghbourheed
/
by
the
whiche
charyte
she
draweth
in
to
herselfe
a
maner
waylynge
of
loue
/
and
also
a
sorowe
of
loue
of
offence
that
is
done
to
me
/
&
for
harme
that
theyr
neyghbour
receyueth
/
by
offence
that
is
done
to
me
.
¶
In
this
wyse
is
a
soule
o●ed
with
the
fourthe
and
the
last
parfeccyon
/
where
in
sothe
she
is
oned
&
where
also
encreaseth
the
fyre
of
holy
desyre
/
f●o
the
whiche
holy
desyre
the
fende
sleeth
a
waye
and
may
not
〈◊〉
suche
a
soule
for
no
maner
in●ury
that
is
done
to
her
/
bycause
she
is
●●ade
pacyent
in
very
charyte
of
neyghbourheed
/
not
for
no
comforte
nother
ghostly
nor
bodyly
/
for
all
suche
cōfor●●
the
hathe
dyspysed
/
bothe
by
hate
and
also
by
very
mekenesse
.
¶
Neuerthelesse
yet
the
fende
slepeth
not
/
but
his
watche
maye
not
hurte
none
suche
/
bycause
he
maye
not
suffre
the
here
of
her
charyte
/
nor
the
swete
smell
of
oneheed
or
vnyon
that
they
make
in
me
/
the
whiche
am
that
peaseable
se
/
in
whome
a
soule
may
not
be
dysccyued
/
as
longe
as
she
stondeth
oned
in
me
/
fro
whom
the
fende
fleeth
awaye
/
as
dothe
a
fle
fro
a
boylynge
pot
for
the
fere
that
he
hathe
of
the
fyre
/
yf
it
were
but
a
lytle
warme
/
he
wolde
not
be
aferde
but
he
wolde
flye
in
thoughe
ofte
tyme
he
were
in
poynt
to
peryshe
/
fyndynge
more
hete
ther
in
than
he
wende
.
¶
Ryght
so
it
fareth
of
a
soule
or
that
she
come
to
the
state
of
parfeccyon
.
¶
The
sende
bycause
he
semeth
that
she
is
oft
a
lytle
warme
entret
in
her
by
dyuers
temptacyons
.
¶
And
yf
he
fynde
there
ony
maner
hete
of
loue
or
myslykynge
&
dysplesaunce
of
synnes
/
anone
he
is
withstonde
so
that
he
dare
not
enere
.
¶
Euery
soule
therfore
maye
be
glad
&
ioyfull
that
feleth
many
greuous
heuynes
for
that
is
the
way
by
the
whiche
she
may
come
to
this
gloryous
&
swete
face
.
¶
Ther
is
no
tyme
that
a
soule
is
so
well
knowe
yf
I
be
in
her
/
as
is
in
tyme
of
trybulacyons
(
&
how
)
I
shall
tell
ye.
¶
She
dyd
knowe
wel
that
whan
she
is
in
trybulacyons
&
maye
not
be
delyuered
to
make
resystence
anendes
them
/
but
nedes
she
must
haue
them
/
saue
onely
she
may
withstonde
the
wyll
of
of
them
/
not
for
to
conset
to
them
/
she
may
well
knowe
therby
that
she
is
noughte
of
herselfe
/
for
yf
she
were
ought
/
she
wolde
auoyde
that
she
wolde
not
haue
.
¶
In
this
wyse
she
is
loued
by
knowynge
of
herselfe
/
&
renneth
to
me
her
god
by
the
lyght
of
holy
feythe
/
by
whose
goodnes
/
she
fyndeth
that
she
kepeth
in
her
good
wyl
/
the
which
wyl
consenteth
not
in
tyme
of
many
batayles
/
in
the
whiche
/
many
tymes
she
is
troubled
.
¶
Thus
than
you
be
excercysed
and
taughte
/
by
the
doctryne
of
my
ryghte
in
wete
&
onely
sone
Ihesu
cryste
/
troubles
and
heuynesse
&
many
trybulacyons
peynes
and
aduersytes
(
bothe
of
men
&
of
fendes
)
yf
they
be
softely
and
mekely
suffred
they
encrese
you
to
vertues
&
make
you
to
come
to
greate
parfeccyon
.
¶
How
they
that
desyre
to
haue
teres
of
eyes
and
maye
not
haue
them
/
suche
haue
teres
of
fyre
.
¶
And
for
what
cause
god
withdraweth
bodyly
teres
.
I
Haue
tolde
the
of
parfyte
and
vnparfyte
teres
/
&
how
all
maner
teres
do
come
out
of
the
herte
/
oute
of
that
vessel
cometh
euery
tere
of
what
condycyon
and
maner
that
it
be
/
and
therfore
all
teres
may
well
be
called
hertely
teres
.
¶
Neuerthelesse
all
the
dyfference
stondeth
bytwene
ordynate
&
vnordynate
loue
/
and
bytwene
parfyte
&
vnparfyte
loue
/
as
is
rehersed
before
.
¶
Now
shall
I
answere
to
thy
desyre
/
where
thou
dyd
desyre
to
knowe
what
is
the
cause
/
why
parfyte
soules
in
this
lyte
that
wolde
wepe
maye
not
wepe
/
that
I
shall
tell
the.
¶
There
is
an
other
maner
of
wepynge
than
by
teres
of
eyes
/
for
ther
is
a
maner
of
waylynge
and
wepynge
of
fyre
/
that
is
of
very
holy
desyre
/
the
whiche
desyre
is
consumed
by
affeccyon
.
¶
They
wolde
spende
theyr
lyfe
in
waylynge
and
wepynge
/
by
holy
hate
of
themselfe
/
and
helthe
of
soules
/
and
they
maye
not
haue
it
.
¶
All
suche
therfore
(
as
I
haue
sayde
)
haue
teres
of
fyre
/
in
the
whiche
teres
of
fyre
/
the
holy
ghost
wayleth
and
wepeth
for
them
and
for
theyr
neyghbours
before
me
(
that
is
)
my
dyuyne
charyte
brenneth
feruently
a
soule
with
the
flamme
of
that
holy
ghost
/
the
whiche
offreth
vp
before
me
longynge
desyres
without
teres
of
eyes
/
for
they
be
onely
teres
of
fyre
/
the
whiche
I
haue
sayd
/
the
holy
ghost
wepeth
for
he
may
not
no
otherwyse
offre
vp
to
me
the
desyre
of
theyr
wyl
les
/
but
onely
by
fyre
of
brennynge
loue
.
¶
Thus
it
semeth
that
the
gloryous
apostle
seynt
Paule
ment
whan
he
sayde
thus
.
Ipse
enim
spiritus
orat
pro
nobis
:
gemitibus
in
ennarrabilibus
.
¶
That
is
to
saye
/
the
same
holy
ghost
endeles
god
prayeth
for
vs
with
teres
&
waylynges
that
be
vnspekeable
.
¶
By
this
therefore
it
semeth
that
teres
of
fyre
be
as
fruytefull
as
teres
of
water
/
&
yet
ofte
tymes
more
/
after
the
quātyre
&
mesure
of
loue
/
and
therfore
suche
a
soule
sholde
in
no
wyse
be
astonyed
/
nor
she
sholde
not
thynke
that
she
is
depryued
fro
me
/
though
she
haue
not
suche
teres
as
she
wolde
/
but
she
sholde
desyre
them
with
a
wyll
/
accordynge
with
my
wyll
.
¶
For
other
whyle
I
wyll
not
graunt
her
bodyly
teres
/
bycause
I
wolde
that
she
contynued
in
lowenes
before
me
/
tastynge
me
often
tymes
with
contynuall
prayer
/
&
holy
desyre
.
¶
For
yf
she
sholde
receyue
the
of
me
that
she
desyreth
/
it
shold
be
lytle
profyte
to
her
/
in
asmoche
as
she
shall
seme
that
her
desyre
is
alway
rewarded
/
by
the
whiche
she
hathe
her
askynge
/
&
so
she
sholde
holde
her
apayde
with
that
she
hathe
&
desyre
no
more
.
¶
Therfore
I
onely
that
she
shold
encrese
in
vertu
/
withdrawe
fro
her
actuall
teres
of
the
eyes
/
for
the
whiche
teres
/
I
gyue
to
her
mentall
teres
full
of
fyre
of
dyuyne
charyte
/
not
able
to
be
spoken
.
¶
And
so
in
euery
state
and
at
all
tymes
suche
mentall
teres
sholde
be
lykynge
and
plesynge
to
me
/
so
that
the
eye
of
intelleccyon
with
the
lyght
of
syghte
/
be
not
shutte
nor
closed
fro
the
reboundynge
of
my
endelesse
truthe
with
affeccyon
of
loue
/
for
I
am
a
leche
/
and
you
be
seke
folke
/
and
therfore
I
gyue
to
euery
soule
as
it
is
nedefull
or
spedefull
to
theyr
helthe
/
so
that
parfeccyon
may
be
encresed
in
your
soules
.
¶
This
is
that
very
sothefastnesse
and
declaracyon
of
the
slates
of
teres
declared
beforesayde
of
me
endelesse
truthe
/
to
the
my
ryghte
swete
doughter
.
¶
Forsake
therfore
parfytely
thyselfe
in
the
blode
of
my
onely
sothefaste
sone
Ihesu
encresynge
contynually
in
vertu
/
that
the
fyre
of
my
dyuyne
charyte
maye
be
noryshed
in
the.
¶
How
the
foure
states
of
the
fyue
states
of
teres
gyue
dyuersytes
of
teres
/
and
how
that
god
wyll
be
serued
with
thynge
the
hathe
no
ende
/
and
not
onely
with
thynge
that
hathe
ende
.
THese
fyue
foresayde
states
be
as
fyue
water
pottes
pryncypall
(
of
the
whiche
)
foure
of
them
do
gyue
infynyte
dyuersytes
of
teres
/
&
al
those
do
gyue
lyfe
/
yf
they
be
excercysed
in
vertu
(
as
it
is
beforefore
sayd
)
but
howe
be
they
infynyte
?
I
say
not
that
ye
sholde
be
infynytely
in
suche
welynge
&
teres
/
but
I
call
them
infynyte
teres
/
for
the
infynyte
and
endelesse
desyre
of
those
that
haue
suche
teres
.
¶
And
thus
euery
tere
cometh
oute
of
the
herte
/
and
the
herte
gyueth
it
to
the
eye
/
the
whiche
fyrste
is
gadered
togyder
with
a
feruent
brennynge
desyre
/
that
as
a
grene
tree
layde
in
the
fyre
casteth
out
water
for
the
hete
of
the
fyre
/
bycause
it
is
grene
/
for
&
it
were
drye
it
wolde
not
auoyde
water
/
as
it
dothe
whan
it
is
grene
.
¶
In
the
same
wyse
an
herte
that
florysheth
by
renuynge
of
grace
/
sweteth
oute
teres
of
loue
/
lyenge
in
the
chymnaye
of
dyuyne
loue
/
and
so
fyre
of
loue
&
teres
of
loue
be
made
all
one
by
brennynge
desyre
.
¶
And
also
bycause
desyre
is
neuer
ended
and
fulfylled
in
this
lyfe
/
for
the
more
it
loueth
/
the
lesse
it
semeth
that
it
loueth
/
and
so
it
excercyseth
holy
desyre
/
the
whiche
is
grounded
in
charyte
/
with
the
whiche
desyre
the
eye
wepeth
.
¶
And
all
thoughe
suche
a
soule
were
departed
fro
the
body
and
come
to
me
fynaly
(
that
am
her
ende
)
yet
she
for
saketh
not
therfore
her
desyre
/
euer
for
to
desyre
me
&
the
charyte
of
her
neyghboure
/
for
charyte
it
entred
with
in
her
/
as
a
lady
bryngynge
in
with
her
the
fruyte
of
al
other
vertu
.
¶
Neuerthelesse
yet
as
than
her
payne
is
ended
(
as
I
haue
sayd
here
before
)
for
she
maye
not
than
desyre
with
peyne
/
but
without
peyne
/
for
than
in
her
desyre
she
hathe
me
in
sothe
without
peyne
/
&
may
not
loue
me
with
seruyle
drede
/
that
so
longe
tyme
hath
desyred
me
.
¶
And
thus
in
this
wyse
ghostly
hongre
is
noryshed
in
a
soule
/
that
is
thoughe
they
haue
ghostly
hongre
of
the
desyre
of
me
/
yet
they
be
fulfylled
/
and
thoughe
they
be
fylled
/
yet
they
be
hongry
/
&
yet
is
there
no
peyne
in
that
hongre
/
for
there
maye
neuer
lacke
parfeccyon
.
¶
And
in
this
wyse
youre
desyre
is
infynyte
and
endelesse
/
for
elles
it
were
ryghte
noughte
/
nor
vertu
were
nothynge
quycke
/
yf
I
were
serued
onely
with
thynge
that
hadde
ende
/
than
bycause
I
am
god
endelesse
/
I
wyll
be
serued
of
you
with
thynge
infynyte
and
endelesse
/
and
ye
haue
no
other
thynge
that
is
endelesse
/
but
onely
youre
affeccyon
and
youre
desyre
of
soules
/
&
so
I
sayde
the
dyuersyte
of
teres
were
infynyte
.
¶
Ryght
so
in
the
same
wyse
it
maye
be
sayde
of
infynyte
and
endelesse
desyre
/
the
whiche
is
knytte
and
oned
with
infynyte
teres
/
&
whan
a
soule
is
departed
fro
the
body
/
the
teres
be
lefte
without
/
but
the
affeccyon
of
charyte
draweth
to
hym
the
fruyte
of
teres
/
consumynge
outewarde
teres
/
ryghte
as
the
soule
is
consumed
in
the
fourneys
of
loue
/
not
for
the
soule
is
out
of
the
furneys
of
loue
/
but
bycause
the
feruent
hete
of
that
fourneys
of
loue
hathe
soken
her
vp
and
drawen
her
to
it
.
¶
In
the
same
wyse
a
soule
after
tyme
it
is
come
to
cast
the
fyre
of
my
dyuyne
charyte
/
&
after
tyme
it
is
passed
out
of
this
worlde
with
affeccyon
of
my
charyte
and
loue
of
her
neyghbour
/
and
with
loue
of
oneheed
/
by
the
whiche
she
shed
teres
of
loue
/
she
ceseth
neuer
for
to
offre
to
me
her
ryghte
blessyd
and
wepynge
desyres
without
ony
maner
peyne
/
not
with
wepynge
of
the
eye
/
for
that
is
dryed
vp
(
as
I
haue
sayde
before
)
but
with
wepynge
of
fyre
of
the
holy
ghost
.
¶
This
ryghte
dere
doughter
thou
hase
seen
and
herde
howe
teres
be
infynyte
/
for
in
this
worldly
lyfe
/
there
is
no
tongue
can
tel
how
many
dyuers
waylynges
&
and
wepynges
there
be
in
these
fore sayde
wepynges
and
state
of
teres
.
¶
Of
the
fruytes
of
teres
of
worldly
men
.
NOw
shall
I
tell
the
of
the
fenytes
of
teres
gyuen
there
that
it
is
shedde
out
with
desyre
/
and
what
it
worketh
in
a
soule
.
¶
Fyrst
I
shal
begynne
of
the
fyfthe
/
of
the
whiche
I
made
mencyon
in
the
begynnynge
/
that
is
of
suche
as
lyue
wretchydly
in
the
worlde
/
makynge
to
them
theyr
god
of
creatures
/
and
of
theyr
owne
propre
sensualyte
/
of
the
whiche
procedeth
all
maner
harme
/
the
cometh
bothe
to
the
body
and
to
the
soule
.
¶
I
tolde
the
yf
thou
remembre
the
/
that
all
maner
of
teres
came
oute
of
the
herte
(
and
sothe
it
is
)
for
an
herte
of
a
louynge
soule
soroweth
/
in
somoche
as
it
loueth
worldely
men
/
al
suche
soules
do
wayle
&
●epe
/
whan
they
fele
sorowe
in
herte
/
that
is
whan
they
be
depryued
fro
that
thynge
that
they
loued
/
yet
neuerthelesse
theyr
wepynges
&
waylynges
be
moche
dyuers
fro
wepynges
of
worldely
men
.
¶
Wyl
thou
know
how
moche
?
¶
Certayne
somoche
as
the
loue
is
dyuers
/
and
bycause
the
roote
of
her
owne
sencyble
loue
is
corrupte
/
what
euer
spryngeth
therof
muste
nedes
be
corrupte
/
for
that
loue
is
as
a
maner
of
a
tree
bryngynge
nothynge
els
fourthe
/
but
fruyte
of
dethe
/
stynkynge
floures
/
spotty
leues
/
&
braunches
al
ybroke
and
bowed
downe
to
the
grounde
by
dyuers
wyndes
/
ryght
so
fareth
the
tree
of
the
soule
yf
soules
be
well
dysposed
/
than
they
be
trees
of
loue
/
for
withoute
loue
they
can
not
lyue
/
in
asmoche
as
they
be
made
of
me
by
loue
/
suche
a
soule
the
lyueth
so
vertuously
setteth
the
roote
of
her
tree
in
the
valaye
of
mekenesse
/
but
al
those
that
do
lyue
wretchydly
/
set
theyr
tree
in
the
mouthe
of
pryde
/
&
bycause
it
is
euyll
planted
and
set
/
it
may
not
brynge
forthe
fruyte
of
lyfe
/
but
deedly
.
¶
The
fruytes
be
the
werkes
of
them
/
the
whiche
be
venymed
&
poysoned
with
synnes
/
&
thoughe
it
so
be
that
they
do
ony
good
dede
/
in
asmoche
as
the
roote
is
corrupte
/
therfore
al
the
fruyte
that
sueth
therof
is
corrupte
(
that
is
)
for
as
suche
a
soule
is
in
deedly
synne
/
euery
good
dede
that
it
dothe
maye
not
protyte
to
lyfe
euerlastynge
/
bycause
it
is
not
done
in
grace
.
¶
Neuerthelesse
yet
good
dedes
must
be
done
at
all
tymes
/
for
there
is
no
euyll
vnpunyshed
/
nor
good
dede
vnrewarded
.
¶
Euery
good
dede
done
out
of
grace
/
is
not
suffyeyent
/
nor
profyteth
in
no
wyse
to
euerlastynge
lyfe
/
as
I
haue
sayd
/
but
my
dyuyne
boū●le
and
ryghtwysenesse
yeldeth
therfore
an
vnparfyte
rewarde
/
as
the
worke
in
it selfe
is
vnparfyte
.
¶
Otherwyse
I
rewarde
suche
one
in
temporall
goodes
for
suche
good
dedes
/
otherwhyle
I
gyue
hym
tyme
and
space
for
to
amede
him
of
his
lyuynge
/
and
other
whyle
I
do
him
this
mercy
/
that
is
whan
I
gyue
hym
lyfe
of
grace
by
some
maner
meane
of
my
seruauntes
/
the
whiche
be
to
me
acceptable
and
plesaunte
/
as
I
dyd
to
my
gloryous
doctour
seynt
Paule
the
whiche
by
the
prayers
of
seynt
Steuen
rose
fro
his
mysse
byleue
&
parsecucyons
that
he
dyd
&
shewed
to
trewe
crysten
folke
.
¶
So
than
by
this
thou
maye
well
knowe
that
in
what
state
a
creature
stondeth
in
/
he
sholde
not
cese
to
do
well
.
¶
I
sayde
also
that
suche
a
foule
is
lykened
to
a
tree
bringeth
forthe
stynkynge
floures
/
and
sothe
it
is
/
the
thoughtes
of
the
herte
of
suche
a
soule
be
stynkynge
floures
that
lyke
me
neuer
adele
/
&
all
the
thoughtes
of
suche
a
soule
be
nothynge
els
but
hate
and
dysplesaunce
of
her
neyghbour
/
hauynge
the
condycyon
of
a
thefe
that
robbeth
worshyppe
and
honour
fro
me
that
am
his
maker
/
and
yeldeth
and
kepeth
it
to
hymselfe
.
¶
This
floure
bryngeth
forthe
the
fylthe
of
ryghte
wretchyd
and
fals
Iudgement
/
the
whiche
Iudgement
is
in
two
wyses
/
one
Iudgement
is
anendes
me
/
demynge
and
foriudgynge
my
pryuy
Iudgementes
/
&
all
that
I
graunte
to
hym
for
lyfe
/
and
by
my
mysteryall
pryuytes
he
tourneth
all
in
to
hate
mysse
demynge
me
wyckedly
/
after
his
seke
syght
and
vnderstondynge
/
bycause
he
hathe
made
blynde
the
eye
of
his
intelleccyon
by
his
owne
sencyble
loue
/
and
couered
the
clere
seynge
perle
of
his
most
holiest
feyth
the
whiche
suffreth
not
hym
to
se
&
knowe
the
truth
.
¶
The
other
Iudgement
&
the
last
is
anendes
his
neyghbour
/
of
the
whiche
ofte
tymes
cometh
moche
euyll
/
for
asmoche
as
a
wretched
man
knoweth
not
yet
hymselfe
/
and
take
vpon
him
for
to
knowe
the
herte
and
the
affeccyon
of
an
other
man
or
woman
/
by
one
dede
that
he
seeth
or
by
worde
/
or
wordes
that
he
hereth
or
saythe
of
them
/
and
so
demethe
affeccyon
of
thyr
hertes
.
¶
All
my
seruauntes
deme
the
best
/
for
they
be
grounded
in
me
that
am
moste
souerayne
good
/
but
all
other
euer
deme
euyll
/
bycause
they
ben
grounded
wretchydly
in
euyl
.
¶
Of
the
whiche
Iudgementes
ofte
tymes
aryseth
and
spryngeth
euyll
hate
/
manslaughter
/
&
dysplesaunce
anendes
neyghbourheed
/
and
with
drawynge
fer
fro
the
vertues
of
my
parfyte
seruauntes
.
¶
I
sayde
also
that
suche
a
soule
is
lykened
to
a
tre
that
bryngeth
forthe
spotty
leues
/
the
whiche
be
wordes
goynge
oute
of
the
mouthe
/
in
the
whiche
vnworshypp
of
me
/
and
of
the
blode
of
my
onely
sothefaste
sone
Ihesu
cryste
/
and
harme
of
neyghbours
/
&
they
fere
neuer
for
to
saye
euyll
of
an
other
/
and
for
to
blaspheme
and
condempne
my
workes
/
and
for
to
saye
enyll
of
euery
reasonable
creature
/
as
it
falleth
in
to
theyr
mysse
Iudgementes
/
and
they
thynke
not
suche
wretched
folke
/
that
the
tongue
is
made
for
to
yelde
to
me
honour
and
worshyppe
/
&
for
to
knowlege
theyr
owne
defautes
/
and
for
to
worke
by
loue
of
vertues
/
for
helthe
of
neyghbourheed
.
¶
Thus
suche
wretches
wyll
not
occupy
thyr
tongues
/
but
rather
by
myspekȳge
brynge
fourth
spotty
leues
of
wretchyd
synne
/
for
the
herte
that
they
come
fro
is
not
clene
and
pure
/
but
moche
defouled
with
doublenesse
and
moche
wretchydnesse
.
¶
Lo
how
moche
perell
falleth
of
suche
myscheuous
spekynge
and
bryngeth
in
harme
without
ghostly
harme
of
pryuacyon
of
grace
whiche
it
dothe
in
the
soule
/
for
bycause
of
wordes
/
ye
haue
seen
and
herde
many
chaungynges
of
states
/
desolacyons
of
cytees
/
and
moche
manslaughter
/
ynd
many
other
euylles
for
a
wretchyd
worde
entreth
in
to
the
myndes
of
the
herte
of
them
that
it
is
sayde
to
/
where
a
swerde
sholde
not
entre
.
¶
I
saye
also
that
this
tre
hathe
seuen
wretchyd
braunches
the
be
bowed
to
the
grounde
/
of
the
whiche
bothe
floures
and
leues
gone
out
/
as
it
is
rehersed
before
.
¶
Thes
seuen
braunches
be
the
seuen
deedly
synnes
/
the
whiche
be
full
of
many
dyuers
synnes
knytte
in
the
roote
fro
the
stocke
of
the
loue
of
hymselfe
and
of
his
owne
pryde
/
the
whiche
maketh
fyrste
wretched
and
myserable
braunches
/
and
floures
of
many
wycked
thoughtes
.
¶
After
that
cometh
forthe
spotty
leues
of
wordes
/
and
fruyte
of
euyll
workes
.
¶
These
braunches
do
stonde
bowed
to
the
ground
(
that
is
for
to
saye
)
that
the
braunches
of
deedly
synnes
do
not
tourne
to
none
other
thynges
/
but
to
the
erthe
of
euery
frayle
&
vnordynate
substaunce
of
the
worlde
/
and
they
do
not
loke
after
none
other
thynge
/
but
in
what
wyse
they
maye
be
noryshed
vnsacyably
of
the
erthe
/
for
they
ben
neuer
fulfylled
.
¶
They
be
vnsacyable
/
and
vntollerable
to
them selfe
/
and
therfore
it
is
requysyte
&
ryghte
conuenyent
/
that
euer
they
be
vnquyet
and
vnrestfull
/
sythen
they
desyre
suche
a
thynge
that
neuer
maye
fulfyll
them
/
as
I
haue
sayde
.
¶
This
is
the
cause
whiche
maye
not
be
fulfylled
/
for
they
desyre
euer
a
thynge
that
hathe
ende
/
and
yet
they
themselfe
be
endeles
(
as
to
theyr
beynge
)
for
theyr
beynge
hathe
neuer
ende
/
thoughe
they
ende
anendes
grace
/
by
the
cause
of
deedly
synnes
.
¶
And
for
bycause
a
man
is
set
&
put
aboue
all
create
thynges
/
and
not
vntreate
thynges
be
aboue
hym
/
therfore
he
maye
not
be
fulfylled
nor
stonde
in
quyetnesse
/
but
in
a
thynge
that
is
greater
than
hymselfe
/
and
that
is
no
other
/
but
I
god
euerlastynge
.
¶
And
therfore
I
alone
may
fulfyll
them
/
&
for
bycause
he
is
depryued
frome
me
for
his
synne
that
he
hathe
done
he
stondeth
contynually
in
peyne
and
tourment
/
after
the
whiche
peyne
foloweth
wepynges
and
welynges
.
¶
How
suche
worldely
wepers
ben
smyten
with
foure
maner
wyndes
.
ANd
whan
that
the
wyndes
come
they
smyte
the
tree
of
the
propre
sensualyte
/
where
he
made
all
his
begynnynge
.
¶
Of
these
foure
wyndes
other
it
is
a
wynde
of
prosperyte
/
or
a
wynde
of
aduersyte
/
or
of
drede
/
or
of
conscyence
/
these
be
the
foure
wyndes
.
¶
The
wynde
of
prosperyte
norysheth
pryde
/
with
grete
presumpcyon
/
with
magnyfyenge
of
hymselve
and
lytle
regarde
on
his
neyghbour
¶
Yf
he
be
a
lorde
/
the
wynde
of
prosperyte
norysheth
this
pryde
with
moche
vnryghtwysenesse
and
vanyte
of
herte
/
and
with
vnclennes
of
body
and
of
soule
/
with
his
propre
reputacyon
/
and
with
many
other
defautes
whiche
do
folowe
after
them
whiche
thy
tongue
myghte
not
tell
.
¶
Whether
this
wynde
of
prosperyte
is
not
corrupte
in
hymselfe
?
no
/
nor
this
wynde
nor
that
other
/
but
the
pryncypall
rote
of
the
tree
is
corrupted
/
where
throwe
that
rote
maketh
all
thynges
corrupte
whiche
cometh
fro
that
rote
.
¶
For
I
that
sende
all
thynges
by
my
gyfte
with
abundaunce
am
all
souerayne
god
/
what
euer
it
be
in
this
wynde
of
prosperyte
/
wherfore
waylynge
foloweth
/
for
his
herte
is
not
fulfylled
/
for
he
desyreth
that
he
maye
not
haue
/
and
so
whan
he
maye
not
haue
that
he
wolde
/
than
he
hathe
peyne
/
and
that
peyne
he
wayleth
.
¶
Now
I
haue
sayde
to
the
that
the
eye
wyll
make
a
saute
to
the
herte
.
¶
After
this
there
cometh
a
wynde
of
seruage
drede
/
in
the
whiche
wynde
a
man
maketh
hym
afrayde
with
his
owne
shadowe
or
derkenes
dredynge
to
lose
that
that
he
loueth
/
or
he
dredeth
to
lose
his
owne
lyfe
/
or
of
his
chyldren
/
or
the
lyfe
of
other
creatures
/
or
he
dredeth
to
lose
his
owne
state
/
or
the
state
of
his
frendes
and
all
for
his
owne
loue
/
or
for
worshyppe
/
or
for
ryches
.
¶
Here
this
drede
hathe
not
his
delyte
in
pease
/
for
he
hathe
not
that
that
he
wolde
redy
ordeyned
after
my
wyll
/
therfore
that
drede
of
seruage
foloweth
hym
/
and
is
made
tymorate
and
the
seruaunte
of
the
wretchydful
synne
/
and
bycause
he
maye
beholde
(
as
is
the
thynge
that
he
serueth
)
and
that
is
synne
whiche
is
nought
/
therfore
he
is
come
to
nought
/
after
the
wynde
of
drede
hathe
smyten
hym
.
¶
And
after
this
anone
than
cometh
the
wynde
of
trybulacyon
and
of
aduersyte
of
that
same
that
he
dredde
/
&
taketh
fro
hym
&
pryueth
hym
of
that
he
had
/
sometyme
in
a
partyculer
thynge
/
&
sometyme
in
a
generall
thynge
¶
Generally
is
whan
he
is
pryued
of
the
lyfe
for
by
the
strengthe
of
the
dethe
he
is
pryued
of
all
thynges
.
¶
Sometyme
also
the
wynde
of
aduersyte
is
partyculer
/
whiche
somtyme
taketh
fro
hym
one
thynge
/
and
sometyme
an
other
thynge
/
sometyme
it
taketh
a
waye
of
his
helthe
/
or
of
his
chyldren
or
of
his
ryches
/
or
of
states
or
of
worshyppes
/
after
that
I
se
that
it
be
nedefull
for
youre
helthe
whiche
am
a
softe
leche
/
&
therfore
I
gaue
them
to
you
.
¶
And
for
asmoche
as
youre
freyite
it
vtterly
corrupte
and
with
out
ony
knowynge
/
it
dystroyeth
the
fruyte
of
pasyence
/
and
therfore
inpasyence
dothe
brynge
fourthe
sclaunders
and
grutchynges
/
hateredes
/
and
dysplesaūces
/
agaynst
me
and
my
curates
/
&
they
haue
receyued
in
to
dethe
that
I
haue
gyue
them
in
to
lyfe
/
after
the
mesure
that
they
had
of
loue
.
¶
Now
it
is
come
to
the
waylynge
of
inpasyence
that
tourmenteth
/
and
the
whiche
dryeth
vp
the
soule
and
sleeth
it
/
and
taketh
awaye
the
grace
of
lyfe
/
and
dryeth
vp
and
consumeth
the
body
/
and
maketh
hym
blynde
bodyly
and
ghostly
/
and
pryueth
hym
of
all
delytes
/
and
taketh
awaye
all
hope
/
for
he
is
pryued
of
that
thynge
/
wherin
he
had
delyte
/
wherin
he
set
his
affeccyon
/
hope
/
&
feythe
/
so
that
euer
he
soroweth
and
wayleth
.
¶
And
not
onely
his
teres
make
to
hym
so
many
inconuenyentes
/
but
his
vnordynate
desyre
and
the
sorowe
of
his
herte
/
for
if
his
herte
were
ordynate
&
had
the
lyfe
of
grace
/
than
were
his
teres
ordynate
/
and
sholde
constrayne
me
euerlastynge
god
/
to
do
hym
mercy
.
¶
But
why
sayde
I
that
this
was
and
is
the
tere
of
dethe
?
For
to
the
messanger
whiche
sheweth
you
the
dethe
or
the
lyfe
that
sholde
be
in
the
soule
.
¶
Forthermore
I
sayde
that
there
came
the
wynde
of
conscyence
/
and
that
maketh
the
goodnes
of
my
godheed
/
for
whan
I
haue
ꝓued
them
with
ꝓsperyte
/
to
that
entent
that
I
sholde
withdrawe
the
fro
theyr
propre
loue
/
throwe
my
loue
.
¶
Also
whan
I
ꝓued
them
with
drede
/
that
throwe
importunyte
they
sholde
sette
theyr
loue
to
loue
me
with
vertu
.
¶
Also
after
tyme
I
haue
preued
them
with
trybulacyon
that
they
sholde
knowe
theyr
freylte
/
and
the
lytle
stablenesse
of
the
worlde
to
some
/
there
al
this
ꝓfyteth
not
/
I
gyue
a
prycke
or
a
remors
of
conscyencè
/
for
I
loue
more
than
can
be
spoken
/
and
that
remors
I
gyue
them
/
for
they
sholde
aryse
for
to
open
theyr
mouthe
/
and
caste
out
the
rotten
fylthe
of
theyr
synnes
by
holy
confessyon
.
¶
But
they
as
obstynate
ryghtfully
renreued
of
me
throwe
theyr
owne
wyckednesse
whiche
wolde
in
no
wyse
receyue
my
grace
/
fle
fro
that
prycke
&
remors
of
conscyence
and
lede
it
all
aboute
with
wretchydfull
delectacyons
and
with
dysplesaunce
of
me
and
of
theyr
neyghbours
/
and
all
this
falleth
/
for
the
roote
with
all
the
tree
is
corrupte
/
and
tourneth
all
thynges
to
them
in
to
dethe
.
¶
They
stoude
in
contynuall
peynes
/
welynges
and
sorowes
/
as
it
is
sayde
before
..
¶
And
yf
they
amende
them
not
whyle
they
haue
tyme
to
vse
theyr
fre
choyse
/
they
pas
out
of
waylynge
&
sorowe
in
this
tyme
whiche
hathe
ende
/
&
so
with
that
waylynge
they
sholde
come
to
the
sorowe
that
shall
haue
none
ende
/
so
that
that
sorowe
whiche
hathe
ende
/
shal
come
to
them
to
the
sorowe
that
hathe
none
ende
(
&
the
cause
is
)
for
theyr
teres
were
shed
with
an
hatered
of
vertu
whiche
was
Infynyte
(
that
is
to
saye
)
with
a
desyre
of
the
soule
grounded
in
hate
red
whiche
hathe
none
ende
.
¶
Neuertesse
yf
that
they
wolde
/
they
sholde
haue
come
out
of
the
hatered
by
helpe
of
my
dyuyne
grace
/
in
the
tyme
that
they
were
fre
/
not
withstondynge
.
I
sayd
theyr
hatered
was
infynyte
(
it
is
infynyte
)
for
asmoche
as
it
is
of
affeccyyon
of
the
beynge
of
the
soule
/
but
not
that
hate
nor
loue
/
whiche
sholde
be
in
the
soule
.
¶
For
whyle
ye
be
in
this
lyfe
/
ye
maye
hate
and
loue
as
ye
wyll
/
but
yf
youre
hate
or
loue
ende
in
the
loue
of
vertu
/
than
it
receyueth
good
without
ende
/
whiche
is
called
infynyte
.
¶
And
yf
he
ende
in
hatered
of
vertu
/
than
ye
stonden
in
hate
that
is
infynyte
/
and
receyuen
euerlastynge
dampnacyon
(
as
it
is
sayde
before
)
whan
I
shewed
to
the
that
they
drenchen
themselve
in
the
floode
(
in
somoche
)
that
now
whiche
be
so
passed
maye
not
desyre
goodnesse
/
for
asmoche
as
they
be
pryued
of
me
and
of
my
souerayne
charyte
/
the
whiche
seyntes
do
sauour
and
taste
one
with
an
other
.
¶
They
be
pryued
also
of
youre
charyte
/
whiche
be
put
here
of
me
as
pylgrymes
or
wayegoers
/
so
that
they
maye
not
come
to
youre
ende
/
whiche
is
the
ende
of
euerlastynge
lyfe
.
¶
Also
prayers
nor
almes
/
nor
no
other
goood
workynges
maye
do
profyte
to
them
/
they
be
that
lymmes
and
the
membres
cut
of
fro
the
body
of
my
dyuyne
charyte
/
for
whyle
they
dyd
lyue
they
wold
not
be
oned
to
the
obedyence
of
the
commaundymentes
of
my
seruauntes
in
the
pryuy
body
of
holy
chyrche
/
nor
in
the
holy
obedyence
of
her
/
wherof
ye
do
drawe
out
to
you
the
blode
of
the
holy
lambe
(
that
is
to
saye
)
of
my
onely
begoten
sone
Ihesu
cryste
/
&
therfore
they
haue
receyued
the
fruyte
of
euerlastynge
dampnacyon
/
with
wepynge
and
gnastynge
of
tethe
.
¶
These
be
the
deuyls
martyrres
/
of
the
whiche
I
tolde
that
before
/
therfore
the
deuyll
gyueth
them
the
same
fruyte
/
the
whiche
he
hathe
for
hym selfe
.
¶
Therfore
thou
sees
ryghte
well
here
that
thus
waylynge
here
gyueth
to
them
the
fruyte
of
peyne
in
this
tyme
that
is
fynyte
/
and
in
the
laste
ende
it
gyueth
to
them
a
conuersacyon
of
fendes
/
whiche
conuersasacyon
shall
be
infynyte
.
¶
Of
the
fruytes
of
the
seconde
&
of
the
thyrde
teres
.
HOw
shall
I
tell
the
of
the
fruytes
that
they
receyue
/
whiche
do
begynne
to
aryse
fro
synne
to
grace
by
drede
of
peyne
.
¶
Some
there
ben
that
do
go
oute
fro
dethe
of
deedly
synne
/
by
the
grete
drede
of
peynes
/
this
is
a
general
callynge
/
as
it
is
rehersed
before
.
¶
What
fruyte
thynkes
thou
suche
one
receyueth
/
the
whiche
begynneth
to
auoyde
so
the
house
of
his
soule
frome
vnclennesse
by
the
messanger
of
dred
/
the
whiche
drede
is
sende
by
fre
choyse
/
I
shall
the.
¶
After
tyme
that
suche
one
hathe
purged
his
soule
by
drede
fro
synne
/
he
receyueth
pease
&
reste
of
conscyence
/
and
begynneth
for
to
dyspose
his
affeccyon
/
&
for
to
open
his
eye
of
intelleccyon
/
for
to
se
his
place
wherin
he
stondeth
/
the
whiche
or
than
it
was
voyde
/
he
myght
not
se
clerely
/
for
bycause
it
was
fufylled
with
roten
fylthe
of
many
dyuers
synnes
.
¶
Also
he
begynneth
for
to
receyue
comforte
/
for
the
worme
of
coscyence
is
in
rest
&
pease
/
abydynge
for
to
receyue
the
meet
of
vertu
/
as
a
man
dothe
/
for
after
tyme
his
stomake
is
heled
and
hathe
caste
oute
bad
humoures
/
he
maketh
redy
his
appetyte
for
to
receyue
meet
.
¶
In
the
same
wyse
all
suche
abyde
onely
that
the
honde
of
fre
choyse
make
redy
within
hymselfe
for
to
receyue
with
loue
meet
of
vertu
/
for
after
that
tyme
that
meet
is
made
redy
/
he
abydeth
for
to
ete
it
(
and
so
it
is
in
sothe
)
for
an
excercysed
soule
in
vertu
after
tyme
affeccyon
of
synne
is
voyded
by
drede
/
she
begynneth
for
to
araye
the
soule
with
vertues
(
thoughe
it
be
yet
vnparfyte
)
for
all
be
it
that
it
be
arysen
fro
drede
/
it
receyueth
bothe
delyte
and
comforte
/
for
loue
of
the
soule
receyueth
delyte
of
very
sothefastnesse
/
bycause
that
I
myselfe
am
loue
/
and
by
the
same
comforte
and
delyte
that
she
receyueth
of
me
and
in
me
/
she
begynneth
for
to
loue
me
the
more
swetely
/
felynge
the
swetenes
of
my
comforte
/
orelles
of
creatures
for
me
/
excercysynge
the
very
same
loue
in
the
house
of
the
soule
.
¶
And
therfore
what
man
that
entreth
in
to
this
house
of
the
soule
/
after
tyme
that
drede
hathe
puryfyed
and
clensed
it
/
he
begynneth
for
to
receyue
the
fruyte
of
dyuyne
goodnes
/
by
the
whiche
dyuyne
goodnesse
/
he
hathe
a
house
in
the
soule
for
to
rest
in
.
¶
And
than
after
the
tyme
that
loue
is
entred
for
to
take
possessyon
of
that
house
/
it
begynneth
for
to
taste
/
receyuynge
by
suche
tastynge
/
many
folde
&
dyuers
fruytes
of
comforte
/
an
so
abydynge
to
the
laste
state
/
it
receyueth
a
fruyte
for
to
set
and
make
redy
the
meettable
.
¶
That
is
after
tyme
a
soule
is
passed
fro
drede
to
loue
of
vertu
/
she
setteth
and
maketh
redy
the
meettable
/
and
that
is
entrynge
in
to
the
thyrde
teres
in
the
herte
/
by
the
whiche
teres
the
soule
prepareth
or
makethe
redy
and
setteth
forthe
the
meettable
of
my
ryghte
wel
beloued
and
sothefast
sone
Ihesu
cryste
crucyfyed
on
the
cros
/
&
of
his
blessyd
passyon
/
in
the
whiche
blessyd
passyon
/
she
fyndeth
meet
of
ryghte
grete
swetenesse
and
amyable
wordes
of
helthe
/
the
whiche
wordes
don●●●
&
shewe
the
greate
honoure
and
worshyppe
of
me
/
and
youre
helthe
/
for
the
whiche
helthe
/
the
syde
of
my
ryght
dere
and
well
beloued
sothefast
and
onely
sone
Ihesu
cryste
crucyfyed
was
opened
/
gyuynge
hymselve
to
you
in
to
meet
.
¶
Than
such
a
soule
begynneth
to
tast
the
worshyppe
of
me
&
helthe
of
soules
/
with
dysplesaunce
&
hate
of
synnes
/
what
fruyte
suche
a
soule
receyueth
of
this
maner
state
of
teres
?
I
shall
tell
ye.
¶
She
receyueth
a
maner
of
strengthe
in
holy
hate
/
agaynste
her
propre
sensualyte
/
grounded
and
sette
stably
in
the
ryght
plesaunt
fruyte
of
very
mekenes
with
a
maner
pacyence
/
the
whiche
auoydeth
al
maner
sclaundre
/
and
depryueth
the
soules
fro
al
peynes
/
for
bycause
the
propre
wyll
is
sleen
with
the
swerde
of
holy
hate
/
in
the
whiche
wyll
dwelled
and
is
belefte
all
peynes
/
for
onely
sencyble
wyll
is
sclaundred
by
Iniuryes
/
orelles
by
temporall
or
spyrytuall
comfortes
(
as
I
haue
sayde
to
the
before
)
&
so
a
soule
cometh
to
inpacyence
.
¶
But
bycause
wyll
is
mortyfyed
with
ryghte
swete
wepynges
&
desyres
/
therfore
the
soule
begynneth
to
taste
the
fruyte
of
teres
/
as
of
ryghte
swete
pacyence
.
¶
O
fruyte
of
ryghte
greate
swetenesse
/
o
how
swete
&
presaunt
arte
thou
to
them
that
tasten
the
/
and
to
me
lykynge
/
for
they
that
dwell
in
bytternesse
tasten
thy
very
swetenesse
/
and
all
those
that
tasten
that
fruyte
in
tyme
of
wronges
/
they
receyue
pacyence
.
¶
And
in
that
tyme
that
the
soule
of
a
man
is
possed
vp
and
downe
in
the
greate
stormes
or
tempestes
of
the
see
of
this
worlde
/
by
greate
wawes
of
pereylous
wyndes
/
than
is
suche
a
soule
ryght
pacyent
and
peaseable
without
ony
euyl
couered
and
clypped
with
my
ryght
swete
&
endeles
dyuyne
wyll
/
where
she
receyueth
a
clothe
of
very
brennynge
charyte
/
in
the
whiche
vesture
or
clothe
/
maye
neuer
water
entre
.
¶
O
ryght
well
byloued
doughter
/
this
pacyence
is
a
quenesette
in
the
toure
of
strengthe
/
and
suche
a
quene
it
is
that
euer
ouercometh
/
and
neuer
is
ouercome
/
and
yet
she
is
not
alone
/
but
she
is
felyshypped
with
parseueraunce
.
¶
Suche
pacyence
is
called
the
ryght
pythe
or
marowz
of
charyte
/
the
whiche
sheweth
the
vesture
and
the
clothe
of
charyte
openly
/
so
to
be
knowen
whether
it
be
a
weddynge
clothe
or
not
.
¶
Yf
that
vesture
or
clothe
be
strayte
in
parfeccyon
/
than
it
is
shewed
by
some
maner
of
conrrary
thynge
of
imparfeccyon
.
¶
Vertues
maye
otherwhyle
be
hyd
/
shewynge
themselfe
parfyte
/
whan
they
be
vnparfyte
(
outaken
to
the
)
they
may
not
be
hyd
.
¶
For
yf
this
ryght
swete
pacyent
be
in
thy
soule
/
it
sheweth
all
vertues
vertuously
/
bothe
quycke
and
parfyte
/
and
yf
it
be
not
in
thy
soule
/
it
sheweth
all
vertues
vnparfyte
/
the
whiche
vertues
ben
not
yet
come
to
the
meettable
of
the
passyon
of
my
onely
sothefaste
sone
Ihesu
cryst
crucyfyed
vpon
the
cros
/
where
that
same
pacyence
is
conceyued
by
very
knowlege
of
thyselfe
/
&
by
the
swete
knowlege
of
my
endelesse
goodnesse
in
thyselfe
/
spronge
and
broughte
fourthe
by
an
holy
hate
/
anoynted
by
very
mekenesse
.
¶
To
this
pacyence
shall
not
be
denyed
/
nother
the
meet
of
my
worshyppe
and
honoure
/
nor
desyre
of
helthe
of
soules
/
but
she
it
is
that
receyueth
and
eteth
contynually
the
very
same
meet
/
and
that
is
sothe
.
¶
Beholde
&
se
therfore
ryght
dere
doughter
/
how
gloryous
martyres
by
suffraunce
of
martyrdome
/
dyd
ete
this
meet
/
that
is
desyre
of
helthe
of
soules
/
theyr
deth
gaue
lyfe
/
theyr
deth
areysed
soules
fro
deth
to
lyfe
/
and
auoyded
fro
them
derkenesse
of
deedly
synnes
.
¶
The
worlde
with
al
his
excellences
and
worthynesse
/
and
tyrauntes
/
with
all
his
powers
/
myght
neuer
defend
them
fro
them
/
for
the
myght
and
strengthe
of
this
pacyent
quene
was
myghtyly
workynge
in
them
.
¶
This
vertu
of
pacyence
stondeth
stydfastly
/
as
a
lyght
on
hyghe
vpon
a
candlestycke
/
this
is
that
gloryous
very
lyghte
&
fcuyte
/
the
whiche
teres
hathe
shewed
after
tyme
it
is
come
parfytely
to
charyte
of
neyghbourheed
/
etynge
and
receyuynge
ghostly
that
blessyd
charyte
/
with
my
onely
sothefast
sone
Ihesu
cryst
/
that
very
vndefouled
&
vnuenymed
lambe
in
longynge
desyre
/
&
with
an
vntollerable
peyne
/
dredynge
the
offence
of
me
that
am
his
endeles
maker
/
I
saye
not
that
suche
pacyence
is
peyned
with
peyne
/
that
tourmenteth
in
her
langynge
desyre
after
charyte
of
neyghboureheed
/
for
loue
with
suche
very
pacyence
sleeth
al
suche
dredes
&
propre
loues
that
do
shewe
peyne
/
but
I
saye
it
is
peyne
with
peyne
confortable
/
founded
onely
in
my
charyte
/
dredynge
the
offence
of
me
&
hurtynge
of
neyghbours
/
the
whiche
peyne
maketh
a
soule
set
in
grace
/
&
ioyful
in
herselfe
/
for
that
is
a
token
that
sheweth
me
to
be
in
a
soule
by
a
synguler
grace
.
¶
Of
the
fruyte
of
the
fourth
and
the
fyfth
state
of
teres
.
I
Haue
tolde
the
of
the
fruyte
of
the
thyrde
teres
/
&
therfore
nowe
shall
I
tell
the
of
the
fourth
and
the
last
state
of
teres
of
one
heed
or
of
vnyon
/
the
whiche
is
not
departed
fro
the
thyrde
state
of
teres
(
as
I
haue
sayde
)
but
they
be
oned
and
knytte
togyder
/
as
charyte
of
me
&
charyte
of
neyghbours
be
coupled
togyder
/
that
one
maketh
the
other
sauory
/
but
that
profyte
of
it
encreaseth
so
greately
to
the
fourth
state
of
teres
/
that
a
soule
vsynge
suche
teres
/
suffreth
not
onely
pacyently
suche
wronges
as
it
dyd
in
the
thyrde
state
of
teres
before
/
but
desyreth
trybulacyons
gladly
(
in
so
moche
)
that
it
setteth
ryght
noughte
by
ony
maner
of
recreacyons
/
what
wyse
that
euer
they
come
/
so
that
onely
it
maye
be
confyrmed
at
all
tymes
to
crystes
passyon
.
¶
This
thynge
receyueth
a
fruyte
of
rest
and
quyetnesse
&
one
parfyte
vnyon
by
felynge
/
in
my
ryght
swete
dyuyne
nature
/
where
it
tasteth
mylke
of
a
chylde
that
is
peased
resteth
at
his
moders
brest
and
takethe
her
mylke
by
the
mene
of
the
flesshe
/
in
the
same
wyse
a
soule
after
tyme
that
it
is
come
to
this
last
state
/
it
resteth
at
the
brest
of
my
dyuyne
charyte
/
holdynge
in
her
mouthe
of
holy
desyre
/
the
flesshe
of
cryst
crucyfyed
(
that
is
to
saye
)
that
she
foloweth
his
steppes
and
doctryne
/
for
she
knewe
well
in
the
thyrde
state
/
that
by
me
the
fader
/
she
myghte
not
go
so
/
for
in
me
endeles
fader
myghte
neuer
peyne
fal
.
¶
But
she
knewe
wel
that
she
myghte
go
so
/
by
my
ryght
well
by
loued
or
amyable
and
ryght
swete
sone
/
the
whiche
suffred
peyne
.
¶
Without
peyne
in
no
wyse
ye
maye
folowe
hym
/
by
the
whiche
peyntull
folowynge
/
ye
sholde
come
to
vertues
/
that
be
well
proued
by
pacyence
.
¶
And
therfore
she
hathe
well
sette
her
at
the
breste
of
my
onely
sone
Ihesu
cryst
crucyfyed
/
the
whiche
is
my
endelesse
sothefastnes
/
by
the
whiche
breste
she
draweth
to
her
mylke
of
vertu
/
in
the
whiche
vertu
is
conteyned
lyfe
of
grace
/
that
maketh
her
to
taste
my
dyuyne
nature
/
the
whiche
gyueth
swetenesse
to
vertues
/
and
sothe
it
is
.
¶
For
vertues
in
themselfe
be
nothynge
swete
/
but
for
bycause
they
be
holy
and
oned
in
me
that
am
that
dyuyne
charyte
/
therfore
they
be
swete
.
¶
For
a
soule
in
that
plyght
set
vpon
vertu
/
hathe
no
maner
beholdynge
to
her
owne
profyte
/
but
onely
to
the
honour
and
worshyp
of
me
/
and
helthe
of
soules
.
¶
Beholde
therfore
ryght
swete
doughter
how
swete
this
state
is
&
how
gloryous
/
in
the
whiche
state
a
soule
hath
made
suche
an
vnyon
/
and
oned
at
the
brest
of
charyte
/
for
ryghte
as
a
mouthe
that
souketh
is
neuer
founde
without
the
brest
/
nor
the
breste
without
mylke
/
in
the
same
wyse
that
holy
desyre
of
suche
a
soule
is
neuer
founde
without
cryst
crucyfyed
/
nor
without
me
endeles
fader
/
the
whiche
soule
fyndeth
in
me
by
tastynge
/
souereyne
and
endeles
godheed
.
¶
O
I
wolde
a
man
myghte
se
how
the
myghtes
of
the
soule
be
fulfylled
/
the
mynde
is
fulfylled
with
contynuall
remembraunce
of
me
/
drawynge
by
loue
to
her
my
benefytes
/
not
onely
the
dede
of
my
benefytes
/
but
the
affeccyon
of
my
charyte
/
the
whiche
I
haue
gyuen
to
her
/
and
namely
the
synguler
benefyce
of
a
creature
/
seynge
herselfe
made
to
the
ymage
of
me
and
lykenesse
/
in
the
whiche
benefyte
rehersed
in
the
fyrst
state
before
sayde
/
she
knoweth
in
herselfe
the
peyne
of
vnkyndenesse
/
the
whiche
folowed
her
.
¶
And
therfore
by
the
benefytes
of
the
blode
of
Ihesu
cryst
/
she
arose
fro
wretchednes
/
in
the
whiche
blode
I
haue
reformed
her
agayne
to
grace
/
wasshynge
the
faces
of
youre
soules
fro
lepre
of
synne
by
the
same
blode
/
wherin
a
soule
fyndeth
herselfe
in
the
secunde
state
/
tastynge
ther
one
maner
of
swetenesse
of
loue
/
the
whiche
mysse
lyketh
all
synne
/
in
the
whiche
swetenesse
/
she
seeth
well
how
synne
dyspleaseth
me
somoche
/
that
I
punyshe
it
vpon
the
body
of
my
onely
sone
Ihesu
vpon
the
cros
.
¶
After
this
she
fyndeth
that
conforte
of
the
holy
ghost
that
hathe
declared
and
clereth
a
soule
in
very
sothefastnesse
.
¶
But
whan
receyueth
a
soule
this
truthe
?
¶
In
sothe
after
tyme
it
knoweth
in
herselfe
my
benefytes
/
by
the
fyrste
&
secunde
state
.
¶
Than
it
receyueth
a
parfyte
lyght
of
me
/
that
am
endeles
fader
/
knowynge
my
very
truthe
&
ryghtwysenes
&
sothefastnes
that
I
haue
made
here
by
loue
/
for
to
gyue
her
endeles
lyfe
/
this
is
that
sothe
and
truthe
/
whiche
truthe
I
shewed
you
with
the
blode
of
my
onely
sone
Ihesu
cryste
crucyfyed
.
¶
After
tyme
she
knoweth
this
she
loueth
/
&
by
loue
she
sheweth
it
/
louynge
that
I
loue
/
&
hatynge
that
I
hate
.
¶
Thus
she
fyndeth
herselfe
in
the
thyrde
gre
of
charytable
neyghboureheed
/
so
that
the
mynde
at
this
brest
is
fulfylled
with
parfeccyon
/
for
it
hathe
my
benefytes
in
mynde
.
¶
The
intelleccyon
also
receyueth
this
lyghte
/
and
for
inwardely
beholdynge
in
mynde
/
it
knoweth
the
truthe
/
&
leuynge
the
blyndenes
of
her
propre
loue
/
it
dwelleth
&
remayneth
stydfastly
in
the
clere
syghte
of
eryst
crucyfyed
/
where
it
knoweth
bothe
god
&
man
/
the
whiche
knowlege
cometh
not
of
kynde
(
as
I
haue
sayde
)
nother
by
workynge
of
her
owne
ꝓpre
vertu
/
but
of
grace
gyuen
of
my
most
swetest
sothefastnesse
/
the
whiche
very
sothefastnes
/
dyspyseth
neuer
loue
nor
longynge
desyre
/
nor
labours
/
nor
trauayles
/
that
in
suche
loue
longynge
is
offred
to
me
.
¶
Wyll
also
and
affeccyon
that
foloweth
after
intelleccyon
/
cometh
and
coupleth
hym
with
parfeccyon
/
&
most
brennynge
loue
.
¶
Yf
it
were
than
asked
/
whan
the
myghtes
of
the
soule
be
thus
fulfylled
/
whether
this
be
a
soule
?
It
myght
be
sayde
yes
/
thoughe
it
be
alterate
by
vnyon
of
loue
.
¶
What
tonge
were
that
/
that
myghte
tell
the
excellence
of
this
last
vnytyue
state
/
&
also
of
these
dyuers
fruytes
that
such
a
soule
receyueth
whan
the
myghtes
ben
fulfylled
so
by
the
techynge
of
my
endelesse
god
heed
.
¶
This
it
that
swete
congregacyon
of
the
whiche
I
made
mencyon
to
the
in
the
thre
generall
grees
before
/
declarynge
by
the
worde
of
my
sothefastnesse
/
the
whiche
no
tonge
is
fuffycyent
for
to
tell
.
¶
But
holy
doctours
illumyned
by
this
gloryous
lyghte
/
do
shewe
well
that
it
is
sothe
/
the
whiche
doctours
declared
holy
wrytte
by
the
same
lyght
/
lyke
as
it
is
founde
of
the
gloryous
doctoure
seynt
Thomas
Alquyn
/
the
whiche
had
the
cunnynge
and
scyence
of
all
holy
wryte
/
rather
by
contynuaunce
&
excersyce
of
holy
and
deuoute
prayers
/
and
by
lyftynge
vp
of
the
soule
/
&
lyght
of
vnderstondynge
/
than
by
ony
study
and
besynesse
of
man
.
¶
He
was
a
lyghte
whiche
I
sende
in
to
the
mysteryall
body
of
the
moder
of
holy
chyrche
/
for
to
quenche
the
derkenesse
of
erroures
.
¶
And
yf
thou
wyll
tourne
the
to
the
gloryous
euangelyst
seynt
Iohan
/
thou
maye
se
what
lyght
of
grace
he
gate
vpon
that
precyous
brest
of
my
onely
sothefast
sone
Ihesu
cryste
/
with
the
whiche
lyghte
by
suche
grace
goten
/
he
preched
aboute
/
as
longe
as
he
dwelled
in
erthe
.
¶
And
so
this
gracious
lyght
ran
aboute
that
it
came
to
all
the
apostles
&
doctours
of
holy
chyrche
/
so
that
all
they
dyd
shewe
the
same
truthe
of
crystes
doctryne
by
the
same
lyghte
/
one
one
wyse
/
and
an
other
an
other
wyse
.
¶
Neuertheles
the
inwarde
felynge
that
they
had
by
that
gracyous
lyghte
and
vnspekeable
swetenesse
/
&
also
perfyte
vnyon
couthe
nor
can
no
tongue
tel
/
for
it
was
&
is
a
thynge
that
is
infynyte
/
&
so
it
semed
to
seynt
Paule
(
whan
he
sayde
thus
)
no
eye
may
se
/
nor
no
ere
may
here
/
nor
in
to
mannes
herte
maye
ascede
the
sencyble
swetenes
and
parfyte
vnyon
that
god
hathe
ordeyned
to
them
that
ben
parfyte
louers
.
¶
O
how
swete
is
that
swere
mansyon
/
and
that
parfyte
vnyon
aboue
all
swetenesse
that
suche
a
soule
hathe
in
me
/
for
in
herselfe
hathe
she
no
wyl
but
her
wyll
was
in
me
and
she
is
one
with
me
/
suche
a
soule
cryeth
euer
with
the
voyce
of
holy
desyre
/
not
with
the
voyce
of
a
man
in
the
syghte
of
my
dyuyne
maieste
after
heithe
of
soule
.
¶
These
be
the
vnytyue
fruytes
that
a
soule
receyueth
and
eteth
in
this
lyfe
in
the
last
state
of
teres
/
goten
with
moche
labour
/
wepynges
/
and
syghynges
/
and
so
it
passeth
parfytely
forthe
with
very
parseueraunce
fro
lyfe
of
grace
that
is
fro
this
vnyon
the
whiche
is
vnparfyte
as
longe
as
it
is
bounde
in
the
body
/
for
in
this
lyfe
it
maye
not
be
fulfylled
/
of
that
thynge
that
it
desyreth
.
¶
And
therfore
bycause
it
is
yet
bounde
with
a
contrary
us
lawe
/
the
whiche
lawe
thoughe
it
be
a
slepe
by
affeccyon
of
vertu
/
it
is
not
yet
deed
/
wherfore
it
may
yet
be
waked
/
yf
the
instrument
of
vertu
be
put
asyde
/
the
whiche
maketh
it
slepe
.
¶
Neuertheles
yet
this
inparfyte
vnyon
ledeth
the
soule
for
to
receyue
euerlastynge
durable
parfeccyon
/
that
in
no
wyse
it
maye
be
take
awaye
fro
her
/
wher
it
shal
tast
with
my
very
tasters
me
endelesse
lyfe
&
most
souerayne
euerlastynge
good
/
for
I
neuer
fayle
/
but
alwaye
am
euerlastynge
/
suche
they
be
that
receyue
euerlastynge
lyfe
/
for
the
endelesse
fruyte
of
theyr
wepynge
teres
/
the
contrary
of
them
/
that
receyue
for
the
fruyte
of
theyr
teres
endeles
dethe
.
¶
Thes
they
be
that
be
come
parfytely
fro
waylynge
to
ioye
/
receyuynge
euerlastynge
lyfe
for
the
fruyte
of
theyr
teres
/
and
they
cry
with
feruent
charyte
/
&
offre
teres
to
me
for
you
/
as
it
is
rehersed
before
to
you
.
¶
Now
I
haue
declared
to
the
the
grees
of
teres
/
and
the
inparfercyon
of
them
/
and
also
that
fruyte
that
a
soule
receyueth
of
suche
maner
teres
.
¶
And
also
that
parfyte
folke
receyue
me
that
am
endeles
lyfe
for
theyr
mede
/
and
wycked
folke
in
the
contrary
wyse
perpetuall
dampnacyon
.
¶
How
this
deuoute
soule
whan
she
gaue
thankynges
to
god
/
for
the
declaracyon
of
the
sayde
states
of
teres
/
made
thre
petycyons
to
god
.
THan
that
deuoute
soule
whiche
was
langorynge
in
greate
desyre
/
for
that
swete
declaracyon
and
satysfaccyon
the
whiche
she
had
of
the
endelesse
sothefastnesse
/
vpon
the
foresayde
state
of
teres
(
sayde
)
as
thoughe
she
hadde
be
all
rapte
in
loue
to
endeles
god
thus
.
¶
I
thanke
the
endeles
souerayne
fader
/
satysfyer
of
holy
desyres
/
and
louer
of
oure
helthes
(
that
for
loue
)
thou
shewed
to
vs
loue
by
mene
and
medyacyon
of
thy
holy
sone
Ihesu
cryst
/
whan
we
were
agynst
the
in
warre
and
batayle
/
by
oure
synfull
lyuynge
.
¶
For
this
grete
depenesse
of
charyte
/
enflammed
by
grace
and
mercy
/
I
aske
that
I
maye
purely
come
to
the
/
with
lyghte
and
not
with
derkenesse
/
and
that
I
maye
renne
by
the
doctryne
of
the
sothefastnes
/
of
the
whiche
doctryne
/
it
hathe
pleased
that
to
shewe
to
me
clerly
the
truthe
.
¶
And
yet
I
beseche
the
endeles
fader
that
thou
declare
to
me
openly
other
thynges
.
¶
I
wolde
endelesse
fader
or
that
I
passe
out
of
these
states
/
that
these
two
were
declared
to
me
.
¶
One
is
that
yf
ony
of
thy
seruauntes
aske
counsayle
of
me
/
in
what
wyse
he
maye
best
plese
that
and
serue
the
/
what
doctryne
shal
I
gyue
him
.
¶
I
knowe
ryght
well
endelesse
fader
thou
art
he
whiche
delytes
that
in
fewe
wordes
/
but
all
thy
delyte
is
in
many
good
werkes
.
¶
Neuertheles
yf
it
lyke
thy
goodnes
/
of
an
other
thynge
also
wolde
I
praye
the
/
and
it
is
this
/
yf
otherwhyle
I
praye
for
thy
creatures
/
&
specyall
for
thy
seruauntes
/
in
the
whiche
prayer
I
fynde
one
dysposed
in
soule
for
to
serue
the
and
hathe
grete
ioye
in
thy
seruyce
/
and
that
other
I
fynde
that
he
hathe
a
soule
wrapped
in
derkenes
/
whether
I
shold
endeles
fader
or
ought
to
deme
that
one
in
lyghte
/
and
that
other
in
derkenesse
/
or
yf
I
se
one
doynge
greate
penaunce
/
and
an
other
none
/
whether
I
sholde
deme
hym
that
dothe
greate
penaunce
in
greater
parfeccyon
/
than
hym
that
dothe
none
/
I
praye
the
endeles
fader
suffre
me
not
be
dysceyued
of
my
lytle
lyghte
.
¶
And
also
I
besech
the
for
to
declare
to
me
in
specyall
/
the
token
whiche
a
soule
receyueth
/
whan
she
is
vysyted
of
the
/
&
how
it
shall
be
knowe
/
whether
it
be
of
the
endelesse
fader
or
not
.
¶
In
this
mater
endelesse
fader
I
haue
good
mynde
that
thou
sayde
/
a
soule
whan
it
is
vysyted
of
the
/
it
is
bylefte
in
greate
ioye
&
feruent
myghte
/
to
all
trewe
pease
and
vnyte
.
¶
Neuertheles
yet
wolde
I
knowe
/
yf
that
ioye
myght
be
without
ony
maner
dysceyte
of
our
owne
spyrytuall
passyons
/
for
yf
it
were
so
I
wolde
onely
beholde
to
the
token
of
vertu
.
¶
These
they
be
endelesse
fader
the
whiche
I
aske
of
the
/
that
I
maye
serue
the
&
my
neyghboure
in
trewe
lyuynge
/
and
that
I
fal
not
in
to
no
false
Iudgementes
/
vpon
thy
creatures
and
seruauntes
/
in
to
the
whiche
inconuenience
/
I
wolde
in
no
wyse
fall
.
¶
How
the
lyghte
of
reason
is
necessary
to
a
soule
/
that
wyll
serue
god
in
sothefastnes
&
truthe
of
a
generall
lyghte
.
THan
endeles
god
had
ryghte
greate
delyte
of
the
helthe
/
and
hongre
of
that
deuoute
soule
and
of
her
purete
/
and
also
of
her
greate
desyre
that
she
dyd
aske
for
to
serue
him
.
¶
Therfore
he
tourned
the
eye
of
his
pyte
and
mercy
to
her
/
and
sayde
thus
.
¶
O
ryghte
dere
/
o
ryghte
swete
/
o
ryghte
well
byloued
doughter
&
spouse
/
lyfte
vp
thyselfe
aboue
thyselfe
/
and
open
the
eye
of
thy
intelleccyon
for
to
se
me
endeles
goodnesse
/
and
the
vnspectable
loue
that
I
haue
to
the
/
and
all
my
dere
seruauntes
/
and
open
the
ere
of
thy
desyrable
felynge
/
for
and
thou
dyd
not
se
/
thou
myghte
not
here
.
¶
As
thus
/
yf
a
soule
do
not
se
with
the
eye
of
intelleccyon
/
the
clere
syghte
of
my
truthe
/
she
may
nother
here
nor
yet
knowe
my
very
sothfastnes
.
¶
And
yf
thou
wyll
knowe
it
veryly
/
I
wyl
thou
lyfte
vp
thy selfe
aboue
thy
felynge
(
that
is
aboue
thy
sencyble
wyttes
)
and
I
shall
than
satysfy
the
of
thy
askynge
/
not
bycause
that
delyte
myght
encrease
in
me
by
you
/
for
I
am
he
that
am
/
and
he
that
maketh
you
encrese
/
and
not
you
me
.
¶
But
I
delyte
in
my
owne
delectacyon
/
of
my
makynge
.
¶
Than
whan
that
soule
dyd
obeye
/
lyftynge
vp
herselfe
aboue
herselfe
/
for
to
knowe
the
truthe
of
her
petycyon
.
¶
The
almyghty
&
endelesses
god
sayd
than
to
her
thus
.
¶
Doughter
that
thou
maye
the
better
vnderstonde
what
I
saye
/
I
shal
begynne
at
the
begynnynge
of
thy
petycyon
/
vpon
the
lyghtes
whiche
come
out
of
my
very
lyghte
.
¶
One
is
a
generall
lyght
/
to
all
suche
that
be
in
comune
charyte
/
thoughe
I
haue
tolde
the
of
dyuers
lyghtes
/
and
moche
that
I
haue
sayde
I
shall
reherce
agayne
/
that
thy
feble
itelleccyon
maye
the
better
vnderstonde
that
thou
desyres
.
¶
Two
other
lyghtes
be
of
them
that
be
departed
fro
the
worlde
/
and
haue
founde
parfeccyon
/
and
vpon
this
I
shall
declare
to
the
of
that
thynge
the
whiche
thou
does
aske
me
/
more
specyally
to
be
declared
/
that
was
fyrste
touched
in
comune
.
¶
Thou
knowes
wel
what
I
haue
sayde
/
that
without
lyghte
of
reason
/
may
no
man
go
by
that
way
of
truthe
/
the
whiche
lyght
of
reason
ye
take
of
me
that
am
very
lyghte
/
with
the
eye
of
intelleccyon
&
lyghte
of
feythe
/
the
whiche
I
toke
you
in
holy
baptym
/
and
the
fourme
of
feythe
ye
dyd
receyue
by
meane
and
medyacyon
and
vertu
of
the
blode
of
my
onely
sothefaste
sone
Ihesu
.
¶
The
whiche
seythe
excercyseth
in
vertues
with
lyghte
of
reason
/
the
whiche
reason
illumyned
of
this
specyall
lyghte
(
the
whiche
I
speke
of
)
gyueth
you
lyght
and
maketh
you
to
go
by
the
waye
of
truthe
/
and
with
that
same
lyghte
ye
sholde
come
to
me
/
that
am
very
endelesse
lyghte
/
and
with
out
that
lyght
ye
maye
not
come
to
me
that
am
lyght
/
but
rather
to
derkenes
.
¶
These
two
lyghtes
the
whiche
be
dependaunte
fro
this
lyghte
/
be
ful
necessary
for
you
to
haue
/
and
in
these
two
I
shall
gyue
the
the
thyrde
.
¶
The
fyrst
is
/
that
all
ye
be
ylluniyned
/
in
knowynge
of
worldely
transytory
thynges
/
the
whiche
ouerpasse
as
wynde
/
but
ye
may
not
wel
knowe
them
/
vnto
the
tyme
ye
knowe
fyrst
your
owne
freylte
/
how
slypper
it
is
vnder
a
contrarius
lawe
/
the
whiche
lawe
is
bounde
in
your
bodyly
lymines
/
rebellynge
to
me
that
am
youre
maker
.
¶
Neuertheles
ther
is
none
constrayned
by
that
lawe
for
to
do
that
leest
synne
/
but
yf
he
wyll
/
and
yet
it
impugneth
agaynst
the
spyryte
/
and
I
gaue
neuer
that
lawe
that
my
reasonable
creature
sholde
be
ouercome
therby
/
but
rather
it
sholde
be
encreased
in
vertu
/
and
be
preued
in
the
soule
by
vertu
/
for
vertu
is
neuer
preued
but
by
the
contrary
.
¶
The
sensualyte
is
euer
contrary
to
that
spyryte
/
and
therfore
in
that
sensualyte
/
a
soule
proueth
the
loue
that
it
hathe
in
me
her
maker
.
¶
Whan
proueth
she
that
?
¶
Certayne
whan
with
hate
&
dysplesaunce
she
aryseth
agaynst
the
sensualyte
/
&
also
I
haue
gyuen
to
her
suche
a
lawe
contrary
to
the
spyryte
/
that
she
sholde
be
kepte
in
very
mekenesse
/
for
thou
sees
well
that
in
makynge
of
a
soule
to
the
ymage
&
lykenesse
of
me
/
set
in
so
grete
a
dygnyte
/
I
haue
felyshypped
her
with
a
thynge
of
ryghte
lytle
valewe
/
that
is
gyuen
to
her
by
a
contrary
lawe
/
byndynge
the
same
lawe
with
that
body
that
is
made
of
a
ryght
foule
erthe
.
¶
That
in
beholdynge
of
suche
fylthe
/
she
sholde
not
lyftup
her
heed
agaynst
me
by
pryde
.
¶
And
therfore
a
frayle
body
that
hathe
this
lyghte
whiche
I
speke
of
/
hathe
cause
for
to
loue
her
/
and
not
for
to
enhaunse
her
by
pryde
/
for
therof
hathe
she
no
mater
/
but
rather
mater
of
very
perfyte
mekenesse
.
¶
Also
this
contrary
lawe
constreyneth
neuer
a
creature
to
synne
by
no
maner
inpugnacyon
that
it
sheweth
/
but
rather
it
gyueth
cause
for
to
make
you
the
better
to
knowe
the
vnstablenes
of
this
wretched
worlde
.
¶
This
sholde
se
an
eye
of
intellecyon
/
with
the
lyght
of
very
feythe
/
the
whiche
I
sayde
to
the
before
/
is
named
the
ball
of
the
eye
.
¶
This
is
that
necessary
lyght
/
the
whiche
generally
is
necessary
to
euery
creature
that
hathe
reason
/
&
desyreth
to
take
parte
of
the
lyfe
of
grace
/
in
what
euer
state
that
euer
he
stondeth
in
/
yf
he
wyll
receyue
the
fruyte
of
the
blode
of
my
onely
sothefast
sone
Ihesu
.
¶
This
is
a
comune
lyghte
/
that
is
that
euery
parsone
sholde
haue
comunely
(
as
it
is
rehersed
before
)
and
he
that
hathe
it
not
/
he
dwelleth
in
state
of
dampnacyon
/
and
this
is
the
cause
why
that
all
those
that
haue
not
this
lyghte
be
not
in
the
state
of
grace
/
for
by
wantynge
of
this
lyghte
/
they
maye
not
knowe
the
wyckednesse
of
synne
/
nor
that
that
thynge
whiche
is
cause
of
synne
.
¶
And
therfore
it
may
not
eschewe
offence
/
nor
hate
wycked
lyuynge
.
¶
In
the
same
wyse
/
he
that
knoweth
no
good
nor
cause
of
good
that
is
vertu
/
he
may
neuer
loue
me
nor
desyre
me
that
am
endeles
good
/
nor
he
may
not
know
the
vertu
whiche
I
gyue
as
an
instrument
and
mene
for
to
come
to
the
grace
of
very
good
.
¶
By
this
thou
maye
se
how
necessary
this
lyght
is
to
you
for
youre
synnes
stonden
in
no
other
thynge
/
but
in
leuynge
that
I
hate
/
and
in
hauntynge
that
I
loue
/
I
loue
vertu
and
hate
vyce
/
he
that
loueth
vyce
and
hateth
vertu
offendeth
me
/
&
is
depryued
fro
my
grace
¶
Suche
one
gothe
forthe
as
a
very
blynde
man
/
not
knowynge
the
cause
of
synne
/
whiche
is
his
propre
sencyble
loue
/
and
yet
he
hath
it
not
/
nor
he
knoweth
not
vyces
nor
the
euyl
that
foloweth
vyces
/
nor
he
knoweth
not
vertu
/
nor
me
that
graunteth
hym
vertu
/
the
whiche
vertu
gyueth
hym
lyfe
/
nor
also
the
worthy
dygnyte
of
vertu
/
by
the
whiche
he
is
conserued
fro
vyces
/
&
cometh
to
grace
.
¶
Thus
thou
maye
se
that
he
that
knoweth
not
/
is
cause
of
his
owne
euyll
/
therfore
as
I
sayd
/
this
lyght
is
very
necessary
to
you
.
¶
And
nowe
moder
and
systren
I
haue
made
an
ende
of
the
.iiii.
boke
/
the
whiche
dothe
speke
for
the
most
parte
of
prayers
and
teres
.
And
fyrste
how
god
sheweth
a
doctryne
of
the
sacrament
of
the
auter
/
as
it
is
rehersed
in
the
begynnynge
of
the
fourthe
boke
/
nowe
fynyshed
/
with
dyuers
maters
.
¶
The
fyfth
boke
.
Quinta
¶
The
fyrst
chapytre
of
the
fyfth
ꝑty
speketh
of
mortyfycacyon
and
fyrst
of
them
that
put
theyr
desyre
more
to
suffre
bodyly
peyne
/
than
in
mortyfycacyon
or
dystroyenge
of
theyr
owne
wyll
/
whiche
is
one
parfyte
lyghte
or
lyghte
of
ꝑfeccyon
/
more
than
the
generall
lyghte
/
&
it
is
the
seconde
lyght
of
parfeccyon
.
¶
Also
of
the
thyrde
and
more
parfyte
lyghte
of
reason
/
and
of
the
werkes
that
a
soule
dothe
whan
it
is
come
to
that
state
/
and
of
many
maters
and
dyuers
/
as
it
is
rehersed
&
shewed
to
the
before
in
the
kalender
.
Ca.
i.
AFter
tyme
that
a
soule
is
come
and
hathe
goten
this
generall
lyght
(
as
I
haue
rehersed
before
)
she
sholde
not
holde
her
apayde
without
more
/
for
the
whyle
ye
be
in
this
lyfe
as
pylgrymes
/
ye
be
able
for
to
receyue
more
&
for
to
encrese
not
forthwarde
/
ye
decrese
goynge
backewarde
.
¶
Other
they
sholde
encrese
in
the
comune
lyghte
that
they
haue
goten
by
mene
and
medyacyon
of
my
grace
/
orelles
they
sholden
enforce
them
with
all
besynesse
for
to
come
to
the
secunde
parfyte
lyght
/
and
so
fro
the
vnparfyte
/
for
to
come
to
the
parfyte
/
for
without
lyghte
/
maye
none
come
to
parfeccyon
.
¶
In
this
seconde
parfyte
lyghte
be
two
maners
of
parfeccyon
/
they
be
parfyte
/
whiche
be
rysen
fro
the
comune
lyuynge
of
the
worlde
.
¶
In
this
parfeccyon
be
two
thynges
(
one
is
)
there
be
some
that
parfytely
chatyse
theyr
bodyes
with
ryght
greate
penaunce
(
and
the
cause
is
)
that
theyr
sensualyte
sholde
not
rebell
agaynst
reason
/
suche
haue
set
all
theyr
desyre
rather
in
mortyfyenge
of
the
body
/
than
in
dystroyenge
of
theyr
owne
propre
wyl
/
as
I
haue
tolde
the
in
an
other
place
.
¶
Al
suche
sede
them
at
the
table
of
penaunce
/
&
they
be
good
and
parfyte
/
yf
theyr
purpose
were
founde
in
me
with
the
lyght
of
dyscrecyon
/
that
is
with
very
dyscrecyon
of
them
&
of
me
.
¶
And
also
that
al
those
were
conformed
to
me
with
greate
mekenesse
/
as
Iudges
of
my
wyll
/
and
not
of
the
wyll
of
men
/
yf
they
be
in
no
wyse
so
conformed
and
arayed
in
my
wyll
with
very
mekenesse
/
often
tymes
they
sholde
offende
theyr
parfeccyon
/
demynge
other
that
gone
not
by
the
same
way
of
penaunce
/
as
they
done
.
¶
Does
thou
not
knowe
why
that
to
all
suche
this
happeth
?
¶
Certeynly
by
cause
they
haue
put
rather
theyr
besynes
and
desyre
in
mortyfyenge
of
theyr
propre
wyll
.
¶
All
suche
wyll
euer
those
tymes
and
places
&
ghostly
comfortes
in
theyr
owne
wyse
/
and
also
trybulacyons
of
the
worlde
and
batayles
of
fendes
/
as
it
is
rehersed
in
the
secunde
vnparfyte
estate
before
.
¶
All
suche
that
be
so
dysceyued
of
theyr
owne
wyl
(
say
thus
)
I
wolde
euer
haue
suche
comfortes
/
and
not
suche
heuynesse
and
temptacyon
of
fendes
/
I
saye
not
this
for
my
ease
/
but
bycause
I
wolde
the
better
please
god
/
&
bycause
I
wolde
euer
haue
hym
in
my
soule
/
by
gracyous
comfortable
felynge
/
for
better
me
semeth
it
were
to
haue
hym
so
/
&
for
to
serue
hym
in
suche
wyse
/
than
with
temptacyons
&
batales
of
fendes
/
and
so
in
this
wyse
suche
one
falleth
in
to
peyne
and
tedyosyte
/
and
is
made
vnparfyte
to
hymselfe
/
and
so
is
parfyte
state
offended
/
and
he
consydereth
not
nor
wyll
not
knowe
/
&
ther
lyeth
the
fylthe
of
pryde
/
and
he
hymselve
lyeth
therin
/
for
yf
he
laye
not
therin
/
he
sholde
be
very
meke
and
not
presumptuous
/
and
yf
he
were
out
of
the
fylthe
of
pryde
/
he
sholde
thynke
with
that
lyghte
(
that
is
rehersed
before
)
that
I
the
fyrst
&
most
swetest
truthe
/
graunte
and
gyue
/
state
/
tyme
/
and
place
/
comfortes
/
&
trybulacyons
(
as
it
is
rehersed
necessary
for
youre
helthe
)
and
for
to
fulfyll
parfeccyon
in
the
soule
/
to
the
whiche
perfecyon
/
I
haue
chosen
the
soule
before
/
and
than
sholde
he
se
that
I
graunte
all
thynges
for
loue
.
¶
And
therfore
with
loue
and
reuerence
/
be
sholde
receyue
all
thynges
that
I
sende
/
as
the
seeside
and
the
thyrde
state
of
perfecyon
downe
/
of
whome
I
shall
tell
the.
¶
For
they
be
two
states
that
abyde
and
dwell
in
this
most
parfyte
lyghte
.
¶
Of
the
thyrde
and
moste
parfyte
lyghte
of
reason
/
and
of
the
werkes
that
a
soule
dothe
whan
she
is
come
to
that
estate
/
and
how
I
shewed
there
a
fayre
vysyon
whiche
this
soule
hadde
/
in
the
whiche
vysyon
/
is
shewed
fully
of
the
maner
of
comynge
to
parfyte
purete
&
clennes
of
the
soule
.
ALl
suche
bothe
the
seconde
and
the
thyrde
after
they
be
come
to
this
gloryous
lyght
/
they
be
in
euery
state
ꝑarfyte
that
they
stonden
in
.
¶
And
what
that
euer
I
suffre
them
to
haue
/
they
holde
it
and
kepe
it
in
dewe
reuerence
/
as
it
is
made
mencyon
before
in
the
thyrde
vnytyue
state
.
¶
All
suche
holde
them selfe
worthy
peynes
and
sclaunders
of
the
worlde
/
and
desyren
to
be
pryued
fro
theyr
owne
ghostly
comfortes
/
what
comforte
that
it
be
/
&
as
they
holde
them
worthy
peynes
/
so
they
holde
themselve
vnworthy
ghostly
fruyte
or
comforte
.
¶
In
the
lyght
●
they
haue
knowen
&
tasted
my
ende
lesse
wyll
/
the
whiche
wyll
it
none
other
thynge
/
but
onely
youre
goodnesse
/
and
that
ye
made
holy
in
me
.
¶
And
therfore
I
gyue
you
and
suffre
you
to
haue
suche
thynges
.
¶
After
tyme
the
the
soule
knewe
the
wyl
of
me
/
she
arayed
her
with
the
same
wyl
/
and
toke
heve
to
none
other
thynge
/
but
for
to
asspy
how
she
myghte
encrese
and
kepe
the
state
of
parfeccyon
/
for
ioye
and
preysynge
of
my
holy
name
/
openynge
her
eye
of
intelleccyon
with
lyghte
of
feythe
in
the
clere
syghte
of
my
onely
sothefaste
sone
Ihesu
cryste
crucyfyed
/
louynge
and
folowynge
his
doctryne
/
the
whiche
is
the
waye
bothe
to
them
that
be
parfyte
/
and
to
them
that
he
vnparfyte
/
and
so
she
saythe
that
the
louely
lambe
/
that
is
my
endelesse
sothefast
sone
gyueth
to
her
lyfe
of
parfeccyon
/
in
the
syght
therof
/
she
herselfe
is
rapte
with
loue
.
¶
This
parfeccyon
is
nothynge
elles
but
this
/
that
by
suche
she
knoweth
my
onely
sone
Ihesu
cryst
/
the
whiche
noryshed
hymselfe
at
the
table
of
holy
desyre
/
sekynge
the
worshyp
of
me
endeles
fader
/
and
helthe
of
youre
soules
/
&
with
this
desyre
he
came
with
greate
haste
to
his
passyon
of
the
cros
/
the
whiche
was
that
moste
horryble
dethe
that
euer
was
/
where
he
fulfylled
his
obedyence
that
was
put
to
hym
of
me
that
am
his
endeles
fader
/
neuer
eschewynge
labours
/
nor
repreues
for
youre
sake
/
nor
withdrawynge
neuer
hymselfe
for
no
vnkyndenes
that
he
sawe
in
you
/
nor
for
no
maner
of
ygnoraunce
that
was
in
you
/
that
is
for
none
vnknowynge
of
his
benefytes
that
he
gaue
to
you
/
nor
for
no
parsecucyon
of
the
Iewes
/
nor
for
illusyons
/
repreues
/
&
grutchynges
and
cryenges
of
the
people
/
but
all
this
he
suffred
and
ouerpassed
/
as
a
very
knyghte
/
and
youre
capytayne
that
put
hymselfe
so
to
batayle
for
to
fyghte
in
the
felde
/
that
ye
sholde
be
delyuered
fro
the
fendes
hondes
/
&
that
ye
sholde
be
fre
and
out
of
the
fendes
bondage
or
daunger
/
the
whiche
ye
sholde
haue
be
in
/
yf
he
hadde
not
foughten
for
you
/
&
also
for
to
teche
you
his
waye
/
rule
/
and
doctryne
/
that
ye
myght
come
to
me
the
gate
of
endeles
lyfe
with
the
keye
of
his
precyous
blode
/
shed
with
the
fyre
of
ryght
greate
feruent
loue
/
and
with
grete
hate
and
dysplesaunce
of
youre
synnes
/
as
thoughe
my
onely
sothefast
sone
&
lambe
Ihesu
cryst
crucyfyed
myghtsay
thus
to
you
.
¶
Lo
I
haue
made
awaye
to
you
and
opened
the
gate
with
my
blode
.
¶
Be
not
therfore
neclygent
to
folowe
that
waye
/
so
to
rest
onely
vpon
your
owne
propre
loue
/
and
by
ygnoraunce
not
for
to
knowe
that
waye
/
but
rather
desyrynge
for
to
serue
me
presumptuously
after
your
owne
styrrynge
and
felynge
/
than
after
my
styrrynge
and
grace
/
the
whiche
haue
made
to
you
a
ryghte
waye
by
medyacyon
and
mene
of
my
sothefast
truthe
/
that
is
of
my
onely
sothefast
sone
incarnate
expressed
playnly
by
shedynge
of
his
precyous
blode
.
¶
Aryse
you
therfore
and
folowe
hym
/
orelles
in
no
wyse
ye
maye
come
to
me
the
fader
/
but
by
hym
.
¶
He
it
is
that
is
bothe
waye
&
gate
/
by
the
whiche
ye
must
entre
to
me
/
that
am
the
peaseble
see
.
¶
Than
whan
this
soule
cometh
for
to
taste
that
lyghte
/
bycause
she
sawe
it
and
knewe
it
/
therfore
she
ranne
as
she
had
be
all
rapte
in
loue
to
the
table
of
holy
desyre
/
and
she
myghte
in
no
wyse
se
herselfe
/
for
she
herselfe
that
is
nother
sekynge
in
herselfe
nother
temporall
comforte
nor
spyrytuall
comforte
/
but
she
was
as
a
p●rsone
that
had
in
all
thynges
slayne
her
owne
propre
wyll
/
she
eschewed
no
maner
of
laboure
in
what
wyse
that
euer
it
was
put
to
her
/
but
rather
she
ete
with
greate
compassyon
and
sorowe
meet
of
me
endelesse
god
and
helthe
of
soules
vpon
the
table
of
the
crosse
/
suffrynge
repreues
/
iniuryes
/
and
heuynesse
of
the
fende
/
and
many
gronynges
&
grutchynges
of
men
.
¶
And
she
loked
after
no
rewarde
nother
of
me
nor
of
other
creatures
/
for
she
was
spoyled
fro
the
loue
of
ony
mede
/
in
asmoche
as
she
dyd
loue
me
withoute
consyderacyon
of
ony
rewarde
.
¶
Thus
she
was
arayed
with
this
parfyte
and
moste
pure
lyght
/
louynge
me
purely
withoute
ony
rewarde
/
but
onely
to
the
glory
and
praysynge
to
my
name
/
not
seruynge
me
by
her
owne
propre
delectacyon
/
nor
her
neyghboure
/
for
her
owne
profyte
/
but
for
the
very
pure
loue
of
me
.
¶
Al
suche
haue
loste
themselfe
/
for
they
haue
done
awaye
the
olde
conuersacyon
of
man
/
that
is
theyr
owne
propre
sensualyte
/
and
they
be
arayed
with
a
newe
conuersacyon
/
that
is
my
onely
sothefaste
sone
Ihesu
cryste
my
endelesse
and
sothefaste
truthe
/
suynge
hym
myghtely
.
¶
These
they
be
that
sette
them
at
the
table
of
holy
desyre
and
be
more
besy
in
dystroyenge
&
mortyfyenge
●
theyr
owne
wylles
/
than
in
mortyfyenge
of
theyr
flesshe
.
¶
And
they
haue
mortyfyed
well
ynoughe
theyr
owne
flesshe
/
not
pryncypally
for
the
chefe
affeccyon
/
but
as
a
very
instrument
that
is
for
to
helpe
and
slee
the
propre
sencyble
wyll
(
as
it
is
reherced
before
)
where
that
I
declared
to
the
in
that
worde
(
where
I
sayde
thus
)
that
my
delyte
it
was
in
fewe
wordes
/
and
in
many
good
werkes
.
¶
And
this
ye
sholde
do
/
for
the
pryncypall
affeccyon
sholde
be
for
to
slee
the
propre
wyll
/
the
whiche
affeccyon
none
other
seketh
nor
desireth
other
thynge
than
for
to
folowe
my
ownely
sothefast
sone
Ihesu
cryst
crucyfyed
/
in
him
sekynge
and
fyndynge
the
glory
and
worshyp
of
my
name
/
and
helthe
of
soules
.
¶
They
that
be
in
this
gloryous
lyght
/
so
they
do
/
and
therfore
they
lyue
euer
in
peas
&
quyetnesse
of
conscyence
/
for
there
is
nothynge
maye
hurte
it
nor
sclaundre
it
/
in
asmoche
as
they
haue
withdrawen
fro
them
that
thynge
that
hurte
it
and
sclaundred
it
/
that
is
theyr
owne
propre
wyll
.
¶
And
all
maner
persecucyons
that
the
worlde
or
the
fende
maye
do
to
them
they
put
all
vnder
theyr
fete
.
¶
And
yet
they
stonde
in
the
water
of
trybulacyons
and
temptacyons
/
whiche
do
to
them
no
dysease
/
bycause
they
stonde
bounde
to
the
beame
of
feruent
desyre
/
suche
do
ioye
in
all
thynges
/
and
they
be
no
Iudges
/
nother
of
my
seruauntes
/
nor
of
my
other
reasonable
creatures
/
but
they
be
glad
of
euery
state
that
they
se
/
sayenge
to
me
thus
.
¶
O
endeles
fader
thankynge
be
to
the
/
for
in
thy
house
be
many
dwellynge
places
/
&
yet
they
be
more
glad
of
dyuers
states
that
they
se
/
than
yf
they
se
thy
dwellynge
places
/
all
they
do
kepe
one
waye
of
lyuynge
/
for
in
many
states
of
lyuynge
/
they
se
the
magnyfysence
of
my
goodnes
spred
abrode
/
of
al
therfore
they
be
ioyful
.
¶
And
they
wyl
in
no
wyse
gyue
no
Iudgementes
/
nor
deme
nother
them
that
be
good
/
nor
them
that
by
euyll
&
done
open
synne
/
but
rather
with
a
maner
of
very
holy
compassyon
/
prayenge
to
me
for
them
/
&
with
parfyte
mekenesse
saye
thus
.
¶
To
daye
thou
/
to
morowe
I
/
but
yf
the
grace
of
god
do
kepe
me
.
¶
O
ryghte
well
byloued
doughter
be
thou
ioyfull
therfore
of
this
ryghte
swete
excellent
state
/
&
beholde
how
they
renne
in
this
gloryous
lyghte
/
and
se
theyr
excellence
and
worthynes
/
for
they
haue
theyr
myndes
full
set
to
me
/
and
ete
at
the
table
of
holy
desyre
/
&
with
lyghte
they
come
to
noryshe
themselve
of
the
meet
of
soules
/
for
the
honour
and
worshyp
of
me
endelesse
fader
/
arayed
with
the
swete
clothe
of
my
onely
sothefast
sone
that
blessyd
lambe
/
that
is
with
his
brennynge
charyte
.
¶
All
suche
do
neuer
lose
theyr
tyme
/
in
gyuynge
of
false
Iudgementes
/
neuer
agaynste
my
seruauntes
/
nor
agaynst
the
seruauntes
of
the
worlde
/
&
they
neuer
hurte
nor
sclaundre
themselfe
/
for
no
maner
grutchynge
done
agaynste
them
or
agaynst
other
/
for
yf
it
be
done
agaynst
themselve
/
they
be
well
apayde
to
suffre
it
for
my
name
/
and
yf
it
be
agaynste
other
/
they
bere
it
easely
with
them
that
suffreth
/
&
neuer
grutchynge
agaynste
hym
that
dothe
it
/
nor
agaynste
hym
that
receyueth
it
.
¶
For
the
loue
of
suche
is
ordynate
in
me
endeles
god
/
and
also
in
theyr
neyghbour
and
neuer
vnordynately
sette
.
¶
All
suche
dere
doughter
conceyue
neuer
sclaundre
/
agaynst
them
whom
they
loue
/
nor
agaynst
none
other
reasonable
creatures
/
for
theyr
syght
in
suche
thynges
is
deed
&
not
quycke
/
and
therfore
they
wyl
not
haue
to
do
with
the
Iudgementes
of
the
wylles
of
men
/
but
onely
of
the
wyll
of
my
myldenes
.
¶
All
suche
also
kepe
the
doctryne
that
thou
knowes
well
that
was
gyuen
to
the
of
my
sothefastnesse
/
in
the
begynnynge
of
thy
lyfe
/
whan
thou
asked
with
a
greate
desyre
for
to
haue
a
wyll
to
come
to
parfyte
purete
/
thynkynge
than
how
thou
myghte
come
therto
.
¶
I
knowe
well
than
was
gyuen
to
the
an
answere
/
whyle
thou
dyd
slepe
vpon
the
holy
desyre
/
not
onely
in
thy
soule
/
but
in
the
sowne
of
thy
ere
/
a
voyce
fro
god
spake
to
the.
¶
For
yf
thou
remember
the
well
/
thou
was
than
tourned
than
to
thy
sencyble
wyttes
of
the
body
/
whan
my
onely
sothefast
sone
Ihesu
spake
to
the
/
sayenge
thus
.
¶
Yf
thou
wyll
come
to
parfyte
purete
&
be
depryued
fro
sclaunders
/
that
is
that
thy
soule
for
nothynge
shall
be
sclaundred
.
¶
Do
so
that
than
thou
maye
alwaye
lyue
in
affeccyon
and
desyre
of
loue
/
for
I
am
moste
souerayne
&
endelesse
purete
/
and
also
I
am
that
fyre
that
puryfyeth
the
soule
.
¶
And
therfore
the
more
that
a
soule
draweth
&
cleueth
to
me
/
the
more
purer
it
is
/
and
the
forther
that
it
gothe
out
fro
me
/
the
more
vnclene
it
is
.
¶
And
the
cause
why
that
deedly
wantayne
men
fall
in
to
so
many
lyuynges
of
wyckednesse
/
is
for
they
be
departed
fro
me
.
¶
But
the
soule
without
that
ony
mene
oneth
her
to
me
/
she
taketh
parte
of
my
purete
.
¶
Also
thou
muste
do
an
other
thynge
that
thou
maye
come
to
this
vnyon
of
purete
/
that
is
that
thou
Iudge
neuer
in
ony
parsone
/
that
thou
thou
sees
then
do
or
saye
/
whether
it
be
agaynst
the
or
agaynst
other
/
after
the
wyll
of
ony
man
/
but
after
my
wyll
/
bothe
in
them
and
in
the.
¶
And
thus
yf
thou
se
a
synne
or
a
defaute
in
them
/
drawe
out
of
the
thornela
roofe
/
that
is
that
thou
offre
that
defaute
before
me
with
holy
compassyon
/
&
of
the
wronges
whiche
be
done
to
the
/
Iudge
that
my
wyll
dothe
fuffre
them
to
be
done
in
the
/
that
vertu
maye
be
proued
in
the
and
in
other
of
my
seruauntes
/
demynge
that
he
that
dothe
this
to
the
or
to
them
/
is
as
an
instrument
sende
of
me
/
seynge
rather
in
them
a
good
entent
than
an
yll
entent
.
¶
For
ther
is
none
can
Iudge
truly
the
pryuyte
of
mannes
herte
/
and
that
thynge
that
thou
sees
not
expresly
euyl
and
openly
deedly
synne
/
thou
shall
not
iudge
it
in
thy
soule
/
but
onely
iudge
that
my
wyll
suffreth
many
thynges
in
them
.
¶
And
yf
thou
se
ony
open
expresse
synne
in
them
/
yet
as
I
haue
sayd
/
Iudge
them
not
/
but
offre
it
before
me
with
holy
compassyon
.
¶
In
this
wyse
thou
maye
come
to
parfyte
purete
/
for
yf
thou
do
so
/
thy
soule
shall
not
be
sclaundred
/
nother
in
me
nor
in
thy
neyghboure
.
¶
For
all
the
indygnacyon
that
falleth
ymonges
neyghbours
/
is
bycause
of
Iudgementes
/
the
whiche
indygnacyon
&
sclaunder
departeth
a
soule
fro
me
&
letteth
parfeccyon
/
&
in
some
thynges
they
withdrawe
grace
more
or
lesse
after
the
gretenes
of
indygnacyon
/
&
hathe
conceyued
it
in
the
neyghbour
of
suche
Iudgementes
.
¶
The
contrari
receyueth
a
soule
that
demeth
euer
after
my
wyll
(
as
I
haue
sayde
before
)
the
whiche
wyll
wyll
nothynge
elles
but
youre
good
and
profyte
/
and
what
that
euer
I
suffre
or
gyue
/
I
do
it
for
the
ende
that
ye
sholde
euer
set
youre
entent
to
that
ende
that
it
is
made
to
/
for
aslonge
as
it
stondeth
in
the
loue
of
neyghbourheed
/
solonge
it
stondeth
in
my
loue
/
and
so
abydynge
in
that
that
abydeth
in
me
and
is
oned
to
me
.
¶
And
therfore
it
is
full
nedefull
to
the
/
that
desyres
for
to
come
to
that
purete
whiche
thou
does
aske
of
me
for
to
do
these
thre
pryncypall
thynges
.
¶
One
is
that
thou
gyue
the
to
me
by
affeccyon
of
loue
/
for
the
meruaylous
loue
that
I
haue
to
the
/
&
to
all
creatures
.
¶
Another
is
that
thou
Iudge
not
in
the
wyll
of
another
man
/
my
wyll
.
¶
And
the
thyrde
is
that
thou
gyue
no
Iudgementes
of
thy
owne
wytte
/
that
my
wyll
sholde
be
thy
wyll
/
for
I
am
the
Iudge
/
&
not
thou
.
¶
And
yf
thou
kepe
these
pryncypall
thynges
/
all
parfeccyon
shall
fall
to
the.
¶
This
was
the
same
doctryne
yf
thou
remembre
that
that
was
taughte
to
the
of
my
onely
sothefaste
sone
Ihesu
cryst
.
¶
Now
therfore
dere
doughter
I
saye
to
the
that
all
suche
(
as
it
is
rehersed
before
)
the
whiche
haue
lerned
this
holsome
doctryne
&
excercysed
it
/
they
taste
ernest
of
endelesse
blysse
in
this
lyfe
.
¶
And
therfore
yf
thou
kepe
well
this
doctryne
in
thy
soule
/
thou
shal
not
fall
in
to
temptacyon
of
the
fende
/
though
thou
be
tempted
with
hym
.
¶
Neuerthelesse
yet
for
to
satysfy
more
clerely
thy
desyre
/
I
shall
tell
the
&
declare
to
the
more
openly
/
that
ther
sholde
no
Iudgement
of
suche
parfyte
soules
be
vsed
/
without
maner
but
holy
compassyon
.
¶
By
what
maner
wyse
they
receyue
the
ernest
of
sykernesse
of
euerlastynge
lyfe
/
suche
as
abyde
in
the
thyrde
lyght
/
whiche
is
most
parfyte
lyghte
.
ANd
why
sayde
I
to
the
/
that
al
suche
receyue
the
ernest
or
sykernes
of
euerlastynge
lyfe
/
I
shall
saye
to
the.
¶
They
receyue
sykernesse
/
but
no
deꝑtynge
fro
the
body
/
for
they
receyue
it
in
abydynge
in
the
body
of
me
that
am
lyfe
euerlastynge
/
in
suche
a
place
where
lyfe
is
without
dethe
/
&
fulnesse
without
nede
/
&
hongre
without
peyne
/
for
peyne
there
is
fer
fro
hongre
/
bycause
they
haue
that
they
desyre
/
&
ther
also
is
nede
fer
fro
fulnesse
/
for
I
am
to
them
meet
of
lyfe
without
defaute
.
¶
Neuertheles
yet
in
this
lyfe
it
is
so
that
they
receyue
sykernesse
&
the
ernest
of
blysse
/
and
they
taste
it
in
this
wyse
/
that
is
the
soule
begynneth
to
hongre
/
the
worshyp
of
me
endeles
good
/
and
also
the
meet
of
helthe
of
soules
.
¶
And
lyke
as
the
soule
hongreth
/
so
it
is
fedde
/
that
is
ryghte
as
a
soule
is
noryshed
by
charyte
of
neyghbourheed
/
of
whome
it
hathe
desyre
and
hongre
the
whiche
is
to
him
a
meet
of
the
whiche
it
is
noryshed
/
&
neuer
fulfylled
bycause
it
is
vnsacyable
/
therfore
his
hongre
is
contynuall
/
&
ryghte
as
the
ernest
is
a
begynnynge
of
sykernes
that
is
gyue
to
man
/
of
the
whiche
it
desyreth
to
haue
deꝑtynge
fro
the
body
/
not
that
I
say
that
/
that
ernest
is
perfyte
in
it selfe
/
but
it
gyueth
sykernes
by
feythe
to
come
to
the
fulnesse
therof
/
&
to
receyue
departynge
of
the
body
/
but
suche
a
soule
so
rapt
in
loue
/
and
arayed
with
the
doctryne
of
my
sothefaste
sone
Ihesu
cryste
/
the
whiche
soule
hathe
receyued
ernest
in
her
lyfe
of
my
charyte
/
and
of
charite
of
neyghbourheed
is
not
yet
parfyte
in
herselfe
/
for
she
abydeth
parfeccyon
of
lyfe
that
is
endelesse
.
¶
Therfore
it
is
that
I
sayde
/
that
this
ernest
or
sykernesse
is
not
yet
parfyte
/
for
the
soule
that
tasteth
it
/
hathe
yet
no
parfeccyon
/
but
alway
it
feleth
peynes
/
bothe
in
herselfe
&
in
other
.
¶
In
herselfe
she
feleth
peynes
/
of
the
trespaces
that
she
dothe
to
me
by
the
contrary
lawe
/
that
is
within
her
bownde
in
her
body
/
for
it
wyll
euer
impungne
and
fyghte
agaynste
the
spyryte
/
in
erthe
she
feleth
peynes
of
trespaces
done
to
me
by
her
neyghbours
.
¶
Neuertheles
yet
they
haue
parfeccyon
to
grace
/
all
be
it
they
haue
not
yet
parfeccyon
of
my
seyntes
/
the
whiche
become
to
me
that
am
endelesse
lyfe
.
¶
For
as
it
is
sayd
before
/
theyr
desyres
be
with
peynes
.
¶
And
therfore
these
that
ben
my
seruauntes
the
whiche
do
noryshe
themselfe
at
the
table
of
holy
desyre
/
they
be
bothe
holy
/
blessyd
/
&
sorowful
/
as
my
onely
sothefast
sone
Ihesu
cryste
stode
vpon
the
crosse
/
for
his
flesshe
was
so
sorowfull
whiche
suffred
tourment
/
but
his
soule
was
blessyd
and
holy
/
by
the
vnyon
of
diuine
nature
.
¶
In
the
same
wyse
all
suche
be
blessyd
/
by
vnyon
of
holy
desyre
of
them
in
me
/
arayed
with
my
ryghte
holy
wyll
.
¶
And
they
ben
sorowfull
by
compassyon
of
neyghbourheed
/
and
also
they
be
sorowfull
and
peynful
in
tourmentynge
of
theyr
owne
propre
sensualyte
/
the
whiche
maye
not
be
done
without
peyne
/
in
with
drawynge
of
delytes
and
sencyble
comfortes
.
¶
How
oure
neyghboure
shall
be
lyfte
vp
that
he
fall
not
in
to
a
false
Iudgemente
.
NOwe
dere
doughter
take
thou
hede
of
a
more
open
declaracyon
of
that
thynge
that
thou
does
aske
me
.
¶
I
tolde
the
of
a
comune
lyght
/
that
all
ye
sholde
haue
in
what
state
that
euer
be
/
&
namely
of
them
that
dwell
in
comune
charyte
.
¶
And
also
I
tolde
the
of
them
that
be
in
parfyte
lyght
/
the
whiche
lyght
I
dystyngued
in
two
maners
that
is
of
them
that
were
departed
fro
the
worlde
/
and
besyed
them
to
mortyfye
theyr
bodyes
/
&
of
them
that
mortyfy
and
destroye
theyr
owne
propre
wylles
/
and
these
were
those
perfyte
folke
(
as
I
tolde
that
)
the
whiche
do
noryshe
themselfe
at
the
table
of
holy
desyre
.
¶
Now
therfore
I
speke
to
the
in
specyall
/
and
by
the
to
all
in
generall
in
satysfaccyon
o●
thy
desyre
¶
I
wyll
that
thou
knowe
and
vse
thre
synguler
thynges
/
the
ignoraunce
let
not
thy
parfeccyon
(
to
the
whiche
I
call
the
)
and
that
the
fende
vnder
a
mantel
of
vertu
/
noryshe
not
in
thy
soule
the
roote
of
presumpcyon
/
for
therby
thou
sholde
fall
in
to
fulse
&
vnryghtwyse
Iudgementes
/
the
whiche
I
haue
forbode
the
/
thou
sholde
than
seme
that
thou
demes
truly
/
and
yet
thou
sholde
by
suche
presumpcyon
deme
falsly
shewynge
after
thy
owne
felynge
.
¶
And
ofte
tymes
the
wycked
spyryte
sholde
make
the
to
se
many
and
straunge
dyuersytes
/
and
all
for
to
brynge
the
in
to
lesynges
/
and
that
wolde
he
do
to
make
the
a
demer
of
hertes
/
and
of
inwarde
thynges
of
reasonable
creatures
/
the
whiche
Iudgementes
as
I
haue
sayde
to
the
/
be
onely
reserued
to
me
.
¶
This
is
one
of
the
thre
thynges
that
I
wolde
thou
had
and
dyd
vse
/
that
is
that
thou
gyue
no
Iudgementes
without
a
maner
/
but
I
wyll
that
thou
gyue
them
with
a
maner
.
¶
The
maner
of
Iudgementes
is
this
/
but
yf
I
expresly
not
ones
or
twyse
/
but
ofte
tymes
make
open
to
the
defautes
of
thy
neyghbour
in
thy
soule
/
thou
shall
neuer
tell
it
specyally
to
hym
that
thou
semes
thou
sholde
deme
/
but
thou
sholde
in
generall
correcke
his
defautes
/
yf
he
come
to
the
and
plante
vertu
charytably
with
benyngenyte
/
&
other
whyle
shewe
sharpenes
yf
it
be
nede
¶
And
yf
it
were
tolde
to
the
often
tymes
defautes
of
other
/
but
if
it
were
opynly
shewed
to
the
in
thy
soule
(
as
I
haue
sayde
)
thou
shall
not
tell
it
them
in
specyall
/
but
rather
take
a
sure
waye
for
to
fle
the
dysceyte
and
malyce
of
the
fende
/
for
with
that
hoke
he
wolde
take
the
yf
he
myghte
/
for
to
make
the
ofte
tymes
to
deme
in
thy
neyghbour
that
thynge
that
is
not
/
and
so
sholde
thou
ofte
tymes
slaundre
hym
.
¶
Therfore
for
the
surer
party
kepe
scylence
/
or
yf
thou
sholde
speke
speke
holyly
of
vertu
in
oyspysynge
of
vyces
/
and
in
suche
spekynge
/
the
vyce
that
thou
semes
sholde
be
in
another
/
holde
thyselfe
gylty
of
the
same
with
hym
/
that
the
semeth
sholde
be
gylty
/
euer
vsynge
veri
mekenes
and
yf
in
sothe
it
were
so
that
suche
a
vyce
were
in
suche
a
parsone
/
he
sholde
rather
amende
hym
/
consyderynge
hymselfe
so
swetele
counseyled
ther
fro
/
&
so
he
shall
be
constreyned
charytably
to
amende
his
defautes
/
and
than
shall
he
tell
the
/
that
thou
wolde
tel
hym
.
¶
Stonde
thou
therfore
sure
/
and
so
shall
thou
auoyde
&
bowe
away
fro
the
deuylles
wylles
/
that
he
shall
in
no
wyse
dysceyue
the
nor
let
the
parfeccyon
of
thy
soule
.
¶
I
wyll
also
that
thou
knowe
that
in
no
wyse
thou
trust
in
all
thy
conceytes
after
thy
semynge
/
but
caste
them
behynde
the
and
regarde
them
not
/
and
onely
abyde
in
the
knowlege
of
thyselfe
/
and
so
in
the
knowe
my
largenesse
/
and
my
endelesse
goodnesse
/
ryght
so
do
they
that
be
come
to
the
laste
state
of
parfeccyon
/
for
euer
they
tourne
agayne
to
the
valaye
of
theyr
owne
knowlege
/
and
yet
let
they
not
the
vnyon
nor
the
hyghnes
that
they
haue
in
me
/
and
so
this
is
one
of
those
thre
thynges
that
I
sayde
I
wolde
that
thou
sholde
vse
/
that
thou
myght
serue
me
in
very
sothefastnesse
.
¶
If
a
man
praye
for
a
parsone
/
and
god
sheweth
in
the
soule
of
hym
that
thou
prayes
/
that
same
soule
is
full
of
derkenes
for
whom
he
prayeth
/
yet
it
shal
not
be
Iudged
amys
NOw
shall
I
tel
the
of
the
secunde
(
that
is
to
saye
)
that
yf
otherwhyle
it
sholde
happethe
that
thou
sholde
praye
specyally
for
ony
creatures
/
&
in
suche
prayers
the
semeth
in
hym
that
thou
prayes
fore
is
lyght
of
grace
/
and
in
another
not
so
/
and
bothe
ben
my
seruauntes
/
but
it
sholde
seme
to
the
that
the
one
were
in
derkenes
of
soule
/
and
that
other
in
lyghtnesse
of
grace
/
thou
wold
knowe
whether
thou
sholde
Iudge
hym
in
derkenes
that
the
semeth
is
in
derkenesse
/
or
not
?
¶
I
saye
thou
sholde
not
therfore
Iudge
hym
in
defaute
of
grete
synnes
/
for
ofte
tymes
so
thy
Iudgementes
shold
be
false
.
¶
And
I
wolde
that
thou
sholde
knowe
that
other
whyle
it
happeth
that
whan
thou
prayes
me
for
one
persone
/
the
same
ꝑpsone
shall
seme
somtyme
to
the
that
he
is
so
full
of
lyght
and
holy
desyre
before
me
/
in
somoche
that
of
his
vextuous
lyuynge
/
thy
soule
is
so
yllumyned
after
affeccyon
of
charyte
/
that
eche
of
you
shall
comune
homely
youre
vertues
togyder
.
¶
And
otherwhyle
that
shal
seme
that
his
soule
is
fer
fro
me
and
all
full
of
derkenesse
and
heuynesse
/
in
somoche
that
to
the
it
shall
seme
full
heuy
for
to
praye
/
for
hym
to
me
.
¶
This
somtyme
happeth
for
the
defaute
that
is
in
him
/
for
whome
thou
prayes
/
&
ofte
tymes
it
is
not
for
defaute
of
hym
/
but
rather
for
with
drawynge
of
me
fro
hym
/
that
I
endelesse
god
shewe
in
suche
a
soule
/
the
whiche
ofte
tymes
I
do
/
bycause
that
suche
a
soule
sholde
drawe
quyckly
to
parfeccyon
/
as
I
haue
tolde
that
before
in
the
states
of
the
soule
/
I
withdrawe
me
fro
them
by
felynge
/
and
not
by
grace
/
that
it
but
onely
fro
felynge
of
comfortes
and
swetenesse
/
and
therfore
suche
a
barayne
soule
is
belefte
drye
and
peynfull
/
the
whiche
peyne
I
make
suche
a
soule
to
fele
that
prayeth
for
him
.
¶
This
I
do
of
grace
and
for
loue
that
I
haue
to
suche
a
soule
that
prayeth
/
for
suche
folke
that
she
sholde
helpe
by
prayer
to
put
away
that
cloude
frome
hym
that
she
prayeth
for
.
¶
And
thus
thou
maye
knowe
dere
doughter
howe
greate
offence
it
were
for
to
deme
suche
a
man
vycyous
/
in
whome
no
vyce
were
/
thoughe
he
semed
to
the
derke
/
where
also
thou
may
knowe
that
he
is
not
depryued
fro
grace
/
but
fro
felynge
of
swetenesse
the
whiche
he
had
of
me
.
¶
I
wyll
also
yf
thou
sholde
be
of
wyll
/
bothe
thou
and
all
my
other
seruauntes
/
that
ye
knowe
perfytely
yourselfe
/
by
the
whiche
knowe
lege
ye
maye
come
parfytely
to
my
endeles
goodnes
/
&
reserueth
to
me
bothe
this
&
other
maner
of
Iudgementes
/
for
to
me
it
longeth
/
and
for
saketh
the
Iudgement
that
longeth
to
me
/
and
take
vpon
you
compassyon
with
hongre
of
the
honour
of
me
/
and
helthe
of
soules
/
and
with
loue
longynge
desyre
/
sheweth
&
telleth
vertu
/
and
repreueth
vyces
in
you
and
in
them
/
in
the
maner
that
it
is
sayde
before
.
¶
In
suche
maner
thou
maye
in
sothe
come
to
me
/
&
so
shall
thou
wel
shewe
that
thou
hase
kepte
in
thy
soule
the
doctryne
that
was
gyuen
to
the
of
my
sothefast
sone
Ihesu
cryst
that
is
for
to
Iudge
my
wyll
/
and
not
the
wyll
of
men
.
¶
Thus
sholde
thou
do
/
yf
thou
wyll
haue
purely
vertu
/
and
stonde
in
the
last
/
most
gloryous
/
and
most
parfyte
lyghte
/
fedynge
thyselfe
at
the
table
of
holy
desyre
/
with
the
meet
of
he●the
of
soules
/
to
the
glory
and
praysynge
of
my
holy
name
.
¶
How
bodyly
penaunce
shall
not
be
take
for
a
pryncypall
foundament
nor
for
a
pryncypall
desyre
/
but
the
desyre
&
loue
of
vertues
shall
betake
for
a
pryncypall
foundament
.
I
Haue
sayd
to
the
dere
dougeter
of
two
thynges
that
thou
sholde
vse
/
now
shal
I
tell
the
of
the
thyrde
/
to
the
whiche
I
wyll
that
thou
take
ryghte
good
heed
/
and
repreue
and
withdrawe
thyselfe
therfro
.
¶
Yf
otherwhyle
the
fende
/
or
thy
owne
conceyte
haue
enuy
at
the
somoche
/
that
they
wolde
styrre
the
for
to
aspy
/
&
se
where
all
my
seruauntes
to
go
by
the
same
waye
that
thou
goes
in
or
wolde
go
in
/
thou
myght
well
knowe
that
it
were
a
dysceyte
/
for
it
is
agaynste
the
doctryne
whiche
is
gyuen
to
the
by
my
sothefastnesse
.
¶
For
ofte
tymes
it
happeth
the
thou
sholde
se
many
creatures
walke
by
the
waye
of
ryght
greate
penaunce
/
and
to
some
it
were
ryghte
heuy
for
to
se
them
walke
that
waye
/
for
as
they
seme
they
do
not
well
.
¶
Sees
thou
not
how
al
suche
be
dysceyued
/
wyl
thou
se
howmoche
?
¶
Certayne
it
is
sometyme
that
suche
one
so
lyuynge
in
greate
penaunce
/
dothe
better
than
he
that
semeth
he
dothe
amysse
/
for
he
dothe
more
penaunce
and
also
is
more
vertuous
/
than
he
that
grutcheth
of
hym
/
and
therfore
I
sayde
to
the
before
/
that
they
the
whiche
feden
them
at
the
table
of
penaunce
/
yf
they
do
it
with
very
mekenesse
&
that
they
sette
not
suche
peynfull
lyuynge
in
penaunce
for
theye
pryncypall
affeccyon
/
but
for
an
instrument
of
vertu
/
ofte
tymes
suche
grutchynge
turneth
them
in
to
greate
parfeccyon
/
and
therfore
they
sholde
not
be
vncunnynge
/
but
knowe
wysely
that
parfeccyon
stondeth
not
onely
in
mortyfycacyon
of
the
body
/
but
in
destroyenge
and
mortyfyenge
of
the
propre
wycked
wyll
.
¶
This
is
the
doctryne
of
lyghte
comynge
and
procedynge
of
that
gloryous
lyghte
wherin
a
soule
renneth
in
rapte
in
loue
/
and
is
arayed
with
my
truthe
.
¶
I
dyspyse
not
therfore
penaunce
/
for
penaunce
is
good
to
mortyfy
the
body
/
the
whiche
wyll
stryue
agaynst
the
spyryte
.
¶
But
I
wyll
therfore
dere
doughter
that
thou
knowe
this
for
a
generall
rule
/
that
some
in
doynge
of
penaunce
/
be
more
myghtyer
of
kynde
than
some
/
and
therfore
they
may
suffre
the
more
and
please
god
ryghte
vertuously
/
yf
it
be
done
(
as
it
is
sayde
before
)
and
also
some
it
happeth
that
penaunce
whiche
is
begonne
must
somtyme
beleft
for
many
causes
that
may
betyde
/
orelles
the
foundament
whiche
is
set
in
that
and
in
other
of
my
seruauntes
sholde
defayle
/
for
suche
penaunce
excercysed
/
and
so
sholde
the
foundament
be
vnparfyte
/
and
you
bothe
ghostly
comforte
sholde
defayle
/
&
also
vertu
of
the
soule
.
¶
And
where
that
ye
be
so
depryued
of
suche
thynge
that
ye
loue
by
suche
synguler
affeccyons
by
doynge
of
penaunce
/
it
sholde
seme
to
you
that
ye
were
depryued
fro
me
and
so
sholde
ye
come
to
greate
heuynesse
and
bytternesse
and
confusyon
.
¶
And
also
in
suche
a
wyse
ye
sholde
lose
the
excercyses
of
deuocyon
and
feruent
prayer
/
the
whiche
ye
were
wont
to
haue
/
to
some
that
haue
longe
vsed
this
penaunce
.
¶
This
sodeyne
chaungynge
sholde
tourne
them
to
greate
heuynesse
/
so
for
to
leue
that
they
haue
so
longe
vsed
/
why
it
is
that
trowes
thou
?
¶
Certeynly
for
the
grounde
worke
or
fundacyon
was
sette
in
affeccyon
for
to
do
penaunce
/
and
not
in
loue
longynge
desyre
.
¶
Therfore
wher
penaunce
is
vsed
/
as
it
is
to
me
plesaunte
that
it
be
vsed
/
it
muste
be
sette
on
a
good
grounde
.
¶
Thus
thou
may
se
that
there
sholde
be
no
grutchynge
agaynst
none
of
my
seruauntes
that
done
penaunce
/
thoughe
it
semeth
to
you
they
gone
not
in
the
same
waye
that
ye
gone
in
.
¶
For
I
wyll
be
serued
of
infynyte
goodes
/
that
am
endelesse
&
infynyte
good
/
and
ymonge
al
other
mortyfycacyon
it
is
good
to
dystroye
euermore
and
mortyfy
the
propre
wyl
and
than
with
that
wyll
so
made
subiecte
to
my
wyll
/
ye
sholde
yelde
to
me
swete
hongre
&
infynyte
desyre
/
sekynge
the
worshyp
and
honour
of
me
/
and
helthe
of
soules
/
&
so
sholde
ye
noryshe
and
fede
youreselfe
at
the
table
of
desyre
/
the
whiche
desyre
is
neuer
sclaundred
/
nother
in
hymselfe
that
hathe
it
/
nor
in
his
neyghbour
/
but
it
is
ioyfull
of
all
states
/
and
it
draweth
out
fruyte
of
euery
dyuers
maners
of
lyuynge
that
I
gyue
to
dyuers
soules
.
¶
Thus
wretches
done
not
/
the
whiche
do
not
folowe
this
swete
doctryne
/
and
the
ryghte
waye
gyuen
of
my
onely
sothefaste
sone
Ihesu
cryste
/
but
they
do
the
contrary
/
&
deme
after
theyr
owne
blynde
couetyse
/
and
therfor
they
do
walke
as
wode
men
/
and
depryuen
themselfe
fro
the
good
of
charyte
of
heuenly
vertues
(
and
as
I
haue
sayde
before
)
they
taste
in
this
lyfe
the
ernest
of
hell
.
¶
A
shorte
repetycyon
of
wordes
that
be
sayd
before
/
with
an
addycyon
of
the
loue
of
oure
neyghboure
.
LO
dere
doughter
thus
haue
I
satysfyed
to
thy
desyre
/
&
I
haue
declared
to
the
of
the
thynge
that
thou
dyd
aske
of
me
/
that
is
how
thou
sholde
loue
thy
neyghboure
that
thou
be
not
dysceyued
of
the
fende
/
nor
of
thy
owne
conceyte
.
¶
And
there
I
sayde
to
the
that
thou
sholde
loue
hym
generally
&
not
specyally
/
where
that
thou
had
it
by
specyall
shewynge
of
me
in
thy
soule
of
his
synnes
/
and
than
I
tolde
the
that
with
mekenesse
and
in
the
maner
as
I
tolde
the
/
thou
sholde
repreue
in
loue
bothe
thy
neyghbour
and
thyselfe
.
¶
Also
I
sayde
and
yet
I
saye
that
in
nowyse
thou
Iudge
ony
creature
/
nother
generally
nor
specyally
/
nor
the
soules
of
my
seruauntes
/
whether
thou
fynde
them
dysposed
or
not
/
and
there
I
tolde
the
the
cause
why
thou
sholde
not
Iudge
/
for
yf
thou
dyd
gyue
Iudgement
/
thou
sholde
be
dysceyued
in
thy
owne
conceyte
.
¶
But
thou
sholde
haue
compassyon
bothe
thou
and
al
my
other
seruauntes
/
and
commyt
Iudgementes
to
me
.
¶
I
taughte
the
also
a
doctryne
/
as
for
a
pryncypall
foundament
how
thou
sholde
behaue
the
to
them
that
do
come
to
that
for
to
aske
counseyle
/
of
suche
namely
that
were
in
purpose
for
to
haue
gone
out
of
the
waye
of
derkenesse
of
deedly
synne
/
and
folowe
the
waye
of
vertu
.
¶
That
is
that
thou
gyue
to
them
in
the
waye
of
counsayle
the
pryncypall
foundament
/
that
they
sette
theyr
affeccyon
and
loue
in
vertu
&
in
knowlege
of
themselfe
and
of
my
goodnes
in
them
/
and
that
they
flee
and
forsake
fully
theyr
owne
propre
wylles
/
that
in
no
wyse
that
they
be
rebell
to
me
.
¶
And
counseyle
them
to
do
penaunce
/
and
that
they
take
it
as
for
an
instrument
/
and
not
for
a
pryncypall
affeccyon
(
as
it
is
rehersed
before
)
not
to
eche
lyke
/
but
as
they
be
able
for
to
bere
and
after
theyr
myght
and
state
/
to
some
lesse
and
to
some
moche
as
they
maye
.
¶
And
bycause
I
sayde
to
the
/
that
vndertakynge
was
not
lefull
to
the
for
to
vse
it
but
in
generall
(
after
the
maner
as
I
haue
tolde
the
)
yet
I
wolde
not
that
thou
shold
suppose
/
that
yf
thou
sawe
hym
synne
deedly
/
that
thou
myghte
not
correcke
hym
charytably
bytwene
the
and
hym
/
suppose
not
that
/
for
so
thou
maye
not
do
/
&
also
yf
he
were
obstynate
/
&
wolde
not
correcke
and
amende
hym
/
thou
maye
than
tell
his
synne
that
thou
hase
seen
to
two
or
thre
/
and
yf
that
profyte
nor
/
thou
maye
tell
it
to
the
mystery
all
body
of
youre
moder
holy
chyrche
.
¶
But
I
tolde
the
that
it
was
not
fefull
to
the
after
thy
felynge
within
thy
soule
/
nor
after
thy
outwarde
felynge
/
lyghtly
to
styrre
thyself
to
vndertake
him
/
but
yf
thou
knowe
veryly
the
truthe
/
orelles
that
thou
haue
in
thy
soule
by
expresse
reuelacyon
/
that
thou
shold
vndertake
him
vnder
suche
a
fourme
as
I
haue
tolde
ye.
¶
For
that
I
tolde
the
is
the
surer
party
/
in
the
whiche
the
wycked
fende
maye
not
dysceyue
the
vnder
the
mantell
of
the
parfyte
charyte
of
thy
neyghboure
.
¶
The
secunde
chapyter
is
of
tokens
to
knowe
vysytacyons
or
ghostly
vysyons
/
whether
they
come
of
god
or
of
the
fende
.
¶
Also
how
god
is
the
fulfyller
of
holi
desyres
of
his
seruauntes
.
¶
And
howe
it
pleaseth
god
moche
whan
a
man
axeth
and
prayeth
with
parseueraunce
/
and
knocketh
at
the
gate
of
his
sothefastnes
/
and
of
other
maters
/
as
it
is
shewed
before
in
the
kalender
.
Ca.
ii
.
I
Haue
fulfylled
here
dere
doughter
to
the
now
&
declared
that
that
is
spedefull
to
conserue
and
encrese
parfeccyon
in
thy
soule
.
¶
Now
therfore
I
shall
declare
that
that
thou
askes
of
me
by
what
token
thou
sholde
knowe
whan
a
soule
receyueth
my
vysytacyon
/
whether
it
were
of
vysyons
/
or
of
other
ghostly
comfortes
/
wher
I
shewed
the
tokens
/
how
thou
sholde
knowe
whether
it
were
of
me
or
not
.
¶
And
it
was
this
token
/
gladnes
that
be
lefte
after
vysyons
in
a
soule
/
and
hongre
of
vertu
/
and
namely
whan
it
were
oned
with
the
very
vertu
of
mekenesse
/
and
also
brenned
with
the
fyre
of
charyte
.
¶
But
bycause
thou
askes
me
whether
in
suche
gladnes
maye
be
receyued
ony
dysceyte
of
the
fende
/
for
yf
thou
kewe
it
/
thou
wolde
cleue
to
the
surer
party
.
¶
Therfore
I
shall
tell
the
the
dysceyte
that
maye
be
receyued
in
suche
gladnes
/
and
how
thou
shall
knowe
whan
gladnes
is
very
trewe
/
&
whan
it
is
not
trewe
.
¶
Dysceyte
may
be
receyued
in
this
wyse
/
I
wyll
thou
thou
knowe
that
what
maner
thynge
a
reasonable
creature
loueth
or
desyreth
to
haue
/
after
tyme
he
hathe
it
/
he
hathe
it
in
hate
.
¶
And
the
more
he
loueth
that
he
hathe
/
the
lesse
he
seeth
therin
/
and
the
more
vncunnynge
he
is
for
to
knowe
with
prudence
whens
it
cometh
that
he
hathe
/
and
that
is
for
the
loue
that
he
hathe
in
that
conforte
/
for
the
ioye
in
the
receyuynge
of
that
thynge
that
he
loueth
wyll
not
suffre
hym
for
to
se
it
/
nor
he
repenteth
not
though
he
neuer
se
it
.
¶
In
the
same
wyse
/
they
that
delyte
them
moche
and
loue
mentall
comforte
/
they
seke
after
vysyons
/
and
they
set
more
theyr
pryncypall
affeccyon
in
delyte
of
comforte
/
than
pryncypally
in
me
/
as
I
haue
sayd
to
the
before
.
¶
And
of
all
suche
namely
that
be
yet
in
the
state
of
imparfeccyon
the
whiche
rather
beholden
to
the
gyfte
of
comfortes
that
I
gyue
them
than
to
affeccyon
of
my
charyte
/
whiche
I
gyue
them
more
specyally
.
¶
In
this
they
maye
receyue
dysceytes
/
how
they
be
dysceyued
I
shall
tell
the.
¶
After
tyme
suche
haue
conceyued
a
grete
loue
in
receyuynge
of
ghostly
confortes
or
vysyons
/
in
what
wyse
that
euer
they
come
they
fele
a
ioye
/
for
they
haue
the
thynge
whiche
they
loue
and
desyre
/
and
this
maye
come
of
the
fende
/
for
thoughe
it
come
with
gladnes
/
yet
it
endeth
with
peyne
&
pryckynge
of
conscyence
/
and
voyde
fro
the
desyre
of
vertu
.
¶
For
yf
suche
gladnesse
be
founde
without
seruet
desyre
of
vertu
and
very
mekenesse
/
brenned
in
the
ouen
of
my
dyuyne
charyte
/
that
vysytacyon
/
comforte
/
and
vysyon
/
that
suche
a
soule
receyueth
is
of
the
fende
&
not
of
me
/
thoughe
she
fele
a
token
of
gladnes
/
but
bycause
gladnes
is
not
oned
with
affeccyon
of
loue
(
as
it
is
sayde
)
thou
maye
openly
knowe
that
suche
gladnesse
is
of
her
owne
propre
delectacyon
/
and
that
is
the
cause
of
her
ioye
/
bycause
that
●he
hathe
that
she
desyreth
/
for
the
condycyon
of
loue
is
this
/
for
to
loue
that
ioye
that
it
feleth
.
¶
Therfore
thou
maye
not
truste
in
ioy
alone
/
though
it
seme
the
ynoughe
in
receyuynge
of
suche
ghostly
comfortes
/
for
an
vncunnynge
loue
in
suche
ioye
maye
lyghtly
be
dysceyued
of
the
fende
/
yf
it
haue
none
other
prudence
.
¶
And
yf
it
be
wtyse
/
it
shall
se
a
token
withoute
dysceyte
of
the
fende
/
that
is
yf
it
walke
with
affeccyon
of
vertu
/
or
not
.
¶
This
is
a
very
shewynge
token
for
to
knowe
whan
it
is
dysceyte
/
and
whan
not
.
¶
In
the
same
wyse
it
is
of
the
gladnesse
that
thou
receyues
in
thy
soule
of
me
/
and
of
that
gladnesse
whiche
thou
receyues
in
the
soule
of
thy
owne
propre
spyrytuall
delectacyon
.
¶
For
the
gladnesse
the
whiche
is
of
me
/
is
oned
to
affeccyon
of
vertu
/
and
that
gladnesse
the
whiche
dothe
come
of
the
fende
/
is
but
gladnesse
alone
without
folowynge
of
ony
vertu
/
for
asmoche
vertu
he
feleth
whan
it
is
gone
as
he
dyd
at
the
begynnynge
.
¶
An
suche
gladnesse
cometh
of
the
loue
that
they
haue
in
the
ghostly
comforte
/
as
it
is
rehersed
before
.
¶
I
wyll
also
that
thou
knowe
that
al
be
not
dyseeyued
by
suche
gladnesse
/
but
onely
suche
vnperfyte
folke
/
that
set
all
theyr
ioye
more
in
the
gyfte
of
comforte
and
delyte
of
vysytacyon
/
than
in
me
that
am
the
gyuer
.
¶
And
all
suche
that
with
ony
beholdynge
of
other
thynge
than
of
me
/
beholden
feruently
rather
to
affeccyon
of
me
that
am
the
gyuer
/
than
to
the
gyfte
/
and
so
they
loue
the
gyfte
for
me
/
&
not
for
theyr
owne
conforte
maye
neuer
be
dysceyued
of
theyr
gladnesse
/
in
tyme
of
vysyons
or
vysytacyons
.
¶
And
therfore
they
knowe
ryghte
well
whan
the
fende
cometh
in
forme
of
lyghte
/
for
to
dysceyue
by
suche
maner
of
gladnes
/
as
soone
as
they
aspy
it
is
he
/
anone
they
knowe
themselve
with
theyr
owne
very
knowlege
/
and
dyspyse
suche
comforte
/
grypynge
and
clypped
the
doctryne
of
my
charyte
.
¶
And
for
shame
the
fende
gothe
fro
them
/
but
all
suche
that
loue
theyr
ghostly
comforte
do
the
contrary
.
¶
For
they
may
knowe
yf
they
wyll
his
dysceytes
(
as
I
haue
sayde
)
that
is
fyndynge
in
theyr
owne
soules
ioye
withoute
vertu
/
not
goynge
oute
of
the
same
pathe
of
mekenesse
/
and
very
charyte
/
and
hongre
of
my
worshyp
endeles
god
/
and
also
of
helthe
of
soules
/
lyke
as
my
parfyte
and
trewe
louers
done
.
¶
Lo
doughter
my
endelesse
goodnesse
hathe
prouyded
thus
/
for
parfyte
and
vnparfyte
/
in
what
state
that
they
stonde
/
for
to
knowe
dysceytes
of
the
fende
/
in
tyme
of
vysyons
and
vysytacyons
/
that
they
be
not
dysceyued
/
yf
they
wyll
kepe
the
lyghte
of
intelleccyon
/
the
whiche
I
haue
gyuen
to
you
/
with
the
clere
syghte
of
ryghte
holy
feythe
/
the
whiche
lyghte
letteth
the
fende
for
to
shadowe
vpon
you
his
dysceytes
/
and
therfore
neuer
auoyde
this
lyghte
of
grace
awaye
fro
you
/
for
yf
ye
neuer
auoyde
it
awaye
fro
you
/
there
is
none
that
maye
take
it
awaye
fro
you
.
¶
How
that
god
is
the
fulfyller
of
holy
desyres
of
his
seruauntes
/
&
how
it
pleaseth
god
moche
whan
a
man
dothe
aske
with
parseueraunce
/
and
knocketh
at
the
gate
of
his
sothefastnesse
.
NOw
dere
doughter
I
haue
fully
declared
to
the
and
yllumyned
the
eye
of
thy
intelleccyon
/
agaynste
the
dysceytes
that
the
fende
maye
do
to
the
/
and
so
I
haue
satysfyed
thy
desyre
of
that
thynge
thou
dyd
aske
me
/
for
I
am
not
a
dyspyser
of
the
desyres
of
my
seruauntes
/
but
I
gyue
to
the
the
asker
/
&
styrre
the
for
to
aske
/
&
he
dyspleaseth
me
ryghte
moche
that
knocketh
not
veryly
at
the
gate
of
my
sothefastnesse
(
that
is
Ihesu
)
suynge
the
doctryne
of
my
onely
sothefaste
sone
Ihesu
cryst
/
shewynge
his
doctryne
/
whiche
is
nothynge
elles
/
but
a
maner
knockynge
and
cryenge
to
me
endelesse
fader
/
by
the
voyce
of
holy
desyre
/
with
meke
and
contynuall
prayers
.
¶
I
am
that
fader
that
gyueth
to
you
breed
of
grace
/
by
medyacyon
of
the
gate
that
is
of
my
sone
Ihesu
/
and
other
whyle
sor
to
proue
your
desyres
and
ꝑseueraunce
/
I
feyne
me
as
thoughe
I
vnderstode
you
not
in
youre
askynge
/
and
yet
I
vnderstonde
you
well
ynoughe
/
and
yet
in
the
mene
whyle
/
that
that
is
spedefull
for
you
I
gyue
you
.
¶
For
I
gyue
you
bothe
hongre
and
wyll
/
by
the
whiche
ye
cryen
to
me
.
¶
And
than
I
seynge
your
stydfastnes
and
parseueraunce
/
in
that
that
they
be
ordynately
dyrecte
to
me
I
fulfyll
.
¶
To
this
callynge
my
onely
sothefaste
sone
Ihesu
hathe
styrred
you
/
where
he
saythe
thus
/
knocke
and
it
shall
be
opened
to
you
/
aske
and
you
shall
haue
/
serche
and
you
shall
fynde
.
¶
So
I
wyl
that
thou
do
/
that
thy
desyre
neuer
cease
in
askynge
of
my
helpe
/
nor
bowe
not
awaye
thy
voyce
fro
me
endelesse
fader
/
that
I
maye
shewe
and
do
mercy
to
the
worlde
.
¶
Nor
cese
not
for
to
knocke
at
the
gate
of
my
onely
sothefaste
sone
Ihesu
/
in
suynge
of
his
steppes
.
¶
Delyte
therfore
in
his
passyon
/
erynge
with
hym
vpon
the
table
of
the
crosse
the
meet
of
helthe
of
soules
/
for
ioy
/
presynge
/
and
honour
of
my
name
/
and
wayle
there
hertefully
the
bethe
of
mankynde
/
whome
thou
sees
fall
in
grete
wretchednes
.
¶
For
ther
is
no
tonge
in
erthe
suffycyent
/
to
tell
the
wretchednesse
that
is
vsed
in
this
worlde
/
&
therfore
by
suche
waylynge
/
wepynge
/
and
cryenge
/
I
wyll
shewe
mercy
to
the
worlde
.
¶
This
thynge
it
is
that
I
desyre
and
requyre
of
my
seruauntes
/
and
that
is
a
token
that
they
loue
me
veryly
(
and
therfore
as
Isayd
)
I
shal
neuer
dyspyse
nor
sette
lytell
by
theyr
deuoute
desyres
.
¶
Howe
this
deuoute
soule
dothe
meke
her
and
yeldeth
thankynges
to
god
/
and
how
that
she
prayeth
for
all
the
worlde
/
and
specyal
for
holy
chyrche
/
and
also
specyally
for
her
ghostly
dyscyples
/
and
for
her
two
ghostly
faders
/
and
after
this
she
asketh
to
her
of
the
dedes
of
mynystres
to
holy
chyrche
.
T'Han
that
deuoute
soule
was
veryly
drunke
by
vnyon
of
loue
/
by
the
whiche
she
was
alyened
and
rapte
fro
herselfe
/
and
her
bodyly
felynges
/
and
araysed
herselfe
aboue
herselfe
/
beholdynge
with
the
eye
of
intelleccyon
in
the
endeles
truthe
of
god
/
and
sayde
thus
.
¶
O
souerayne
endeles
goodnesse
of
god
what
wrecthe
am
I
/
that
it
shall
please
the
my
swete
souerayne
endeles
fader
to
shewe
to
me
thy
sothefastnes
/
and
also
the
pryue
subtyltes
of
the
fende
/
and
dysceytes
of
my
owne
sensualyte
/
the
whiche
dysceytes
bothe
I
and
other
myghte
receyue
in
this
wepynge
worde
/
and
knowe
them
not
/
but
yf
we
hadde
be
enformed
before
.
¶
Good
lorde
who
styrred
the
here
to
?
¶
Certayne
thy
owne
loue
/
for
thou
dyd
loue
me
/
or
than
I
loued
the.
¶
O
fyre
of
loue
/
thankynge
be
to
that
endelesse
fader
/
I
vnparlyte
and
full
of
derkenesse
/
and
thou
parfyte
and
full
of
lyghte
hase
shewed
me
parfeccyon
/
and
a
clere
shynynge
waye
of
doctryne
/
of
thy
onely
sothefast
sone
Ihesu
.
¶
I
was
deed
/
and
thou
hase
yraysed
me
/
I
was
seke
and
thou
hase
gyuen
me
medycynes
/
and
not
onely
the
medycyne
of
the
blode
that
thou
gaue
to
mankynde
by
medyacyon
of
thy
sones
passyon
/
but
thou
hase
gyuen
me
an
other
specyal
medycyne
agaynst
my
pryuy
sekenesse
/
the
whiche
I
neuer
knewe
before
/
by
that
doctryne
that
thou
hase
gyuen
me
/
that
in
no
wyse
I
shold
Iudge
ony
maner
reasonable
creatures
and
specyally
thy
seruauntes
/
of
whome
oftentymes
as
a
blynde
wretche
/
and
lan
gorynge
in
this
sekenes
/
vnder
colour
of
the
honour
&
worshyp
of
thy
name
and
helthe
of
soules
/
I
haue
gyue
Iudgementes
.
¶
Wherfore
I
thanke
the
endeles
&
infynyte
goodnesse
/
for
thou
hase
made
me
knowe
by
manyfestacyon
or
shewynge
of
thy
sothefastnesse
/
bothe
dysccyte
of
the
fende
/
and
also
the
infyrmyte
of
my
owne
passyon
/
wherfore
of
synguler
grace
and
mercy
I
beseche
the
/
that
fro
this
dare
forewarde
I
go
neuer
oute
fro
thy
doctryne
/
that
thy
endelesse
goodnesse
hathe
taughte
me
/
&
also
for
all
those
that
wyll
folowe
the
same
doctryne
.
¶
For
withoute
the
is
nothynge
done
/
to
the
therfore
I
fle
the
endelesse
fader
/
and
I
maye
not
praye
for
me
to
the
endelesse
fader
/
but
for
all
the
worlde
/
and
specyally
for
the
mysteryall
body
our
moder
holy
chyrche
/
that
this
truthe
of
doctryne
shyne
in
the
mynystres
of
holy
chyrche
/
&
yet
specyally
I
praye
the
for
them
all
/
that
thou
hase
take
for
to
loue
in
specyall
loue
/
whome
thou
hase
made
one
with
me
/
for
they
sholde
be
my
refresshynge
&
conforte
/
whan
I
se
them
renne
by
this
doctryne
vndefouled
/
and
mortyfyed
to
all
theyr
owne
wylles
.
¶
And
without
ony
demynge
or
/
sclaundrynge
/
or
grutchynge
of
theyr
neyghbours
to
the
worshyp
&
honour
of
thy
holy
name
.
¶
I
praye
the
therfore
infynyte
loue
/
that
none
of
them
be
withdrawe
fro
thy
hondes
by
the
fende
of
hell
/
but
that
they
maye
come
to
the
/
that
arte
the
ende
of
all
theyr
laboure
.
¶
Also
I
praye
that
for
two
pyllers
/
the
whiche
be
my
two
ghostly
faders
/
whome
thou
hase
lende
to
me
for
my
kepynge
and
doctryne
of
me
most
wretched
and
seke
fro
the
begynnynge
of
my
lyuynge
vnto
this
tyme
/
that
thou
make
them
bothe
one
of
two
bodyes
&
one
soule
/
&
that
none
of
them
take
hede
to
none
other
thynge
pryncypally
/
than
for
to
fulfyll
the
mynystery
of
theyr
offyces
the
whiche
thou
hase
put
in
to
theyr
hondes
for
helthe
of
soules
to
the
worshyp
of
thy
holy
name
.
¶
And
I
vnworthy
&
moste
wretched
seruaunte
(
and
not
a
doughter
)
may
tenderly
kepe
theyr
doctryne
with
du
reuerence
and
holy
drede
/
and
that
also
I
maye
drede
them
reuerently
for
thy
loue
/
that
it
be
to
the
worshyp
/
and
to
them
pease
and
quyetnesse
and
edyfycacyon
of
theyr
neyghboure
.
¶
I
am
ryghte
certayne
endelesse
truthe
/
that
thou
shall
not
dyspyse
my
desyre
/
nor
my
askynges
that
I
haue
asked
of
the
/
for
I
knowe
well
by
the
shewynge
that
thou
hase
shewed
to
me
/
and
moche
more
by
experyence
that
thou
art
accepter
&
taker
of
holy
desyres
.
¶
Therfore
I
thy
vnworthy
seruaunt
shall
besy
me
after
the
grace
that
thou
hase
gyuen
me
for
to
kepe
thy
doctryne
&
byddynge
.
¶
O
endeles
fader
I
haue
mynde
of
thy
worde
that
thou
told
me
/
whan
thou
tolde
me
certayne
thynges
of
thy
ministers
of
our
moder
holi
chyrche
&
thou
sayde
that
thou
wolde
tell
me
more
playnly
in
an
other
place
of
theyr
wyckednesse
that
they
vse
these
dayes
/
wherfore
yf
it
be
lykynge
to
thy
goodnes
/
I
desyre
that
thou
tell
me
some
what
therof
/
that
I
maye
haue
mater
therof
for
to
encrese
in
sorowe
&
compassyon
and
longynge
desyre
for
the
helthe
of
theyr
soules
.
¶
For
as
I
remembre
me
nowe
/
thou
sayde
that
to
all
those
that
haue
compassyon
/
peyne
/
wepynges
/
sorowes
/
swetynges
/
and
prayers
for
synners
/
thou
wolde
gracyously
refresshe
them
by
reformynge
of
holy
chyrche
/
with
good
and
holy
pastoures
or
shepeherdes
.
¶
Therfore
bycause
al
these
sholde
encrese
in
me
/
I
aske
the
and
praye
the
of
this
thynge
.
¶
How
that
god
beholdeth
the
besynes
of
this
soule
aboute
prayer
/
and
answereth
to
some
of
her
petycyons
.
¶
Than
endelesse
god
tournynge
to
her
the
eye
of
his
mercy
/
not
dyspysynge
her
desyre
/
but
rather
receyuynge
and
alowynge
her
askynge
/
wyllynge
for
to
satysfy
to
the
laste
petycon
that
she
made
of
his
behestes
/
sayde
thus
.
¶
O
ryghteswete
and
dere
doughter
in
that
that
thou
hase
asked
of
me
/
I
shall
satysfy
thy
desyre
/
so
that
thou
be
not
vpon
thy
syde
ygnoraunte
&
neclygente
/
for
it
were
more
greuous
to
the
and
worthy
more
reprefe
/
suche
ygnoraunce
and
neclygence
now
than
fyrste
/
for
thou
knowes
now
more
of
my
truthe
/
than
thou
knewe
than
.
¶
Besy
the
therfore
for
to
pray
for
al
reasonable
creatures
/
&
for
the
mysteryall
body
of
holy
chyrche
/
and
for
them
whome
I
haue
commytted
to
the
/
that
thou
loue
them
specyally
/
&
that
thou
be
not
neclygent
for
to
praye
for
them
/
bothe
by
ensample
of
lyuynge
&
spekynge
by
worde
/
repreuynge
vycys
/
&
commendynge
vertu
after
thy
power
.
¶
Of
those
pyllers
whome
I
haue
lende
to
the
/
of
whome
thou
hase
tolde
me
/
and
sothe
it
is
that
they
be
pyllers
.
¶
Do
so
that
thou
be
a
mene
for
to
yelde
to
eche
of
them
after
the
ablenes
of
them
/
as
I
thy
maker
shall
make
open
to
the
/
for
with
out
me
/
thou
may
nothynge
do
.
&
Than
I
shall
fulfyll
thy
desyres
/
therfore
loke
thou
fayle
not
/
nor
they
neuer
in
my
hope
/
for
in
you
shal
not
lacke
my
prouydence
/
and
eche
of
them
shal
receyue
that
thynge
/
the
whiche
he
is
able
for
to
receyue
.
¶
And
in
the
same
wyse
euery
mynystre
shall
receyue
that
thynge
that
I
shall
gyue
him
for
to
mynystre
/
after
his
maner
as
he
receyueth
&
taketh
of
my
goodnes
.
¶
In
this
thyrde
chapyter
god
sheweth
to
this
soule
of
the
dygnyte
of
preestes
/
&
of
the
sacrament
of
his
holy
body
/
&
of
them
that
do
receyue
that
sacrament
worthyly
.
¶
Also
how
all
the
bodyly
wyttes
or
felynges
be
dysceyued
in
that
foresayd
sacrament
/
but
not
the
felȳunges
of
the
soule
.
¶
Therfore
with
that
felynges
or
wyttes
of
the
soule
that
holy
sacrament
shall
be
seen
/
rasted
/
&
feled
/
and
of
other
maters
/
as
it
is
rehersed
before
in
the
kalender
.
Ca.
iii.
I
Shall
answere
to
the
of
that
thou
askes
me
of
the
mynysters
of
holy
chyrche
/
&
that
thou
may
veryly
knowe
the
truthe
/
open
the
eye
of
thy
intelleccyon
/
and
beholde
the
excellence
of
them
in
how
greate
dygnyte
I
haue
sette
theym
.
¶
But
bycause
a
contrary
is
lyghtly
knowe
by
his
contraryte
/
I
wyll
shewe
the
fyrste
the
dygnyte
of
them
that
haue
vertuously
onely
excercysed
the
tresour
that
I
haue
betake
to
theyr
hondes
and
so
by
that
thou
shall
the
better
knowe
theyr
wretchydnes
/
that
these
dayes
fede
them
at
the
brest
of
this
spouse
holy
chyrche
.
¶
Than
this
deuoute
soule
for
to
obeye
to
his
byddynge
/
dyd
beholde
cōtemplatyfely
in
the
sothefastnesse
of
hym
/
in
the
whiche
sothefastnesse
she
sawe
vertues
shyne
/
in
very
tasters
.
¶
Than
endeles
almyghty
god
sayde
to
this
deuoute
soule
/
dere
doughter
fyrste
I
wyll
tell
the
the
dygnyte
of
them
(
in
the
whiche
dygnyte
)
I
of
my
goodnesse
haue
sette
them
and
ordeyned
them
/
and
shewed
them
loue
aboue
the
generall
loue
/
that
I
haue
to
all
other
creatures
/
makynge
them
fyrst
as
I
haue
made
all
other
reasonable
creatures
/
to
that
ymage
&
lykenes
of
me
.
¶
And
also
in
the
reformynge
of
them
/
as
I
haue
reformed
all
other
reasonable
creatures
/
in
the
precyous
blode
of
my
swete
sone
Ihesu
.
¶
Also
aboue
all
this
I
haue
sette
you
in
suche
excellence
by
vnyon
of
my
godhed
/
that
I
haue
to
them
in
mankynde
/
that
they
haue
more
excellence
&
dygnyte
than
an
angell
/
for
youre
kynde
I
haue
take
vpon
me
/
&
not
that
kynde
of
an
angell
(
for
as
I
haue
sayde
to
the
)
I
god
was
made
man
/
&
man
was
made
god
/
as
by
vnyon
of
my
dyuyne
nature
/
in
youre
nature
.
¶
These
thynges
in
generall
I
haue
gyuen
to
euery
reasonable
creature
/
but
ymonges
these
creatures
I
haue
chosen
my
specyal
mynystres
for
your
helthe
/
that
by
them
maye
be
mynystred
to
you
the
blode
of
my
onely
meke
and
vndefouled
lambe
Ihesu
cryst
.
¶
To
suche
I
haue
gyue
the
sone
for
to
be
mynystred
/
gyuynge
also
ther
with
to
them
the
lyghte
of
cunnynge
and
the
fyre
of
my
dyuyne
charyte
and
also
oned
with
lyght
of
hete
/
that
is
with
the
blode
and
the
body
of
my
sone
/
the
whiche
is
one
sonne
/
for
it
is
the
same
with
me
/
that
am
very
sonne
.
¶
And
in
somoche
it
is
oned
to
me
/
that
the
one
of
vs
maye
not
be
departed
fro
that
other
/
no
more
than
maye
the
hete
of
the
sonne
fro
the
lyghte
/
nor
the
lyghte
fro
the
hete
.
¶
That
sonne
is
neuer
deuyded
/
&
yet
to
all
the
worlde
/
and
to
ony
creature
that
wyll
be
made
warme
by
hym
/
it
gyueth
lyghte
/
&
this
sonne
is
neuer
defouled
/
for
none
vnclennes
.
¶
In
the
same
wyse
my
onely
sone
that
is
flesshe
and
blode
/
is
one
sonne
/
all
god
/
and
all
man
/
for
it
is
one
the
same
with
me
/
and
I
with
hym
/
my
myghte
is
neuer
departed
fro
his
wysedome
/
nor
the
heer
of
the
fyre
of
the
holy
ghost
is
neuer
departed
fro
me
the
fader
/
nor
fro
my
sone
/
for
he
is
one
with
vs
/
for
the
holy
ghost
goth
out
fro
me
the
fader
/
&
my
sone
/
and
not
fro
the
trynyte
/
and
we
be
one
the
same
sonne
.
¶
I
am
the
same
sonne
endeles
god
/
of
whome
gothe
out
bothe
the
sone
and
the
holy
ghost
also
.
¶
To
the
holy
ghost
fyre
is
appropryate
/
to
the
sone
wysedome
/
in
the
whiche
wysedome
my
mynystres
do
receyue
a
lyght
of
grace
/
for
that
same
lyghte
is
mynystred
with
lyght
/
and
with
kyndenes
of
benefytes
receyued
of
me
endelesse
fader
/
shewynge
the
doctryne
of
this
wysedome
that
is
of
my
onely
sothefaste
sone
Ihesu
.
¶
This
is
the
same
lyghte
/
that
hathe
in
hym
the
colour
of
youre
manheed
/
the
one
is
knytte
with
the
other
/
so
the
lyghte
of
my
godheed
was
the
same
onely
lyghte
with
the
colour
of
youre
manheed
/
the
whiche
colour
was
man
shynynge
/
whan
he
was
impassyble
by
vertu
of
the
god
heed
in
dyuyne
nature
/
and
that
by
mene
&
medyacyon
of
this
my
onely
sothefast
sone
incarnate
/
commyxte
and
medled
with
the
lyghte
of
my
goodheed
in
dyuyne
nature
/
and
with
fyre
and
hete
of
the
holy
ghost
/
ye
receyuen
lyghte
.
¶
To
whome
haue
I
gyuen
that
lyghte
to
be
mynystred
?
¶
Certeynly
to
my
mynysters
mynystrynge
in
the
mysteryal
body
of
holy
chyrche
/
&
that
ye
may
veryly
haue
euerlastynge
lyfe
/
I
make
them
for
to
gyue
to
you
that
blessyd
body
in
sacrament
of
the
auter
vnto
youre
ghostly
meet
/
and
that
blessyd
blode
in
to
ghostly
drynke
.
¶
I
sayde
also
to
the
/
that
that
body
maye
not
begyue
without
blode
/
nor
blode
and
body
withoute
the
soule
of
my
onely
sothefast
sone
Ihesu
/
nor
soule
and
body
withoute
godheed
of
me
endelesse
god
/
for
there
maye
none
of
all
these
be
departed
fro
other
/
for
byuyne
nature
ones
knyte
to
mankynde
/
maye
neuer
be
departed
fro
it
/
nother
by
dethe
nor
by
yet
no
other
thynge
/
and
so
ye
receyue
all
the
sencyble
beynge
of
god
in
that
swete
sacrament
/
vnder
the
whytenesse
of
breed
.
¶
And
ryghte
as
the
sonne
maye
not
be
departed
/
ryghte
so
all
god
and
all
man
in
this
whytenesse
of
the
blessyd
sacrament
maye
not
be
departed
/
thoughe
the
hoste
were
deuyded
in
to
a
thousande
partes
/
in
euery
party
I
am
all
god
and
&
al
man
/
ryghte
as
a
myrrour
that
is
dyuyded
/
in
euery
dyuysyon
is
seen
the
ymage
of
a
man
/
and
yet
the
ymage
is
not
deuyded
/
ryght
so
this
host
dyuyded
/
and
yet
it
is
not
dyuyded
all
god
and
all
man
/
but
it
is
in
euery
party
of
it
hole
and
al
/
nor
it
is
not
therfore
lessed
in
it selfe
.
¶
For
ryghte
as
the
lyghte
of
a
candell
/
to
the
whiche
thoughe
all
the
worlde
come
for
to
fetche
parte
of
his
lyght
/
his
lyghte
is
neuerthelesse
/
and
yet
eche
that
fetcheth
therof
haue
al
lyght
¶
Neuerthelesse
thou
maye
parceyue
that
all
take
not
lyght
egally
/
for
some
take
more
&
some
lesse
/
after
the
mater
that
the
fetcher
bringeth
with
him
/
&
that
thou
may
the
better
vnderstonde
m●
/
I
shal
shewe
the
an
ensample
.
¶
Yf
ther
were
many
that
bare
candels
or
tapers
/
some
of
an
ounce
/
some
the
weyghte
of
two
ounces
/
some
of
a
pounde
or
more
/
&
al
sholde
go
fetche
lyghte
with
theyr
tapers
/
thou
wolde
saye
thou
sawe
theym
all
bere
lyght
/
hete
/
and
colour
/
and
yet
neuerthelesse
thou
wolde
deme
that
he
bate
lesse
lyght
in
his
taper
of
an
ounce
/
than
he
that
bare
the
canof
a
poude
.
¶
In
the
same
wyse
it
happeth
of
them
that
do
receyue
this
sacrament
and
bere
theyr
candeles
/
that
is
theyr
holy
desyre
/
by
the
whiche
holy
desyre
this
sacrament
is
receyued
/
the
whiche
candell
of
holy
desyre
is
quenched
in
it selfe
/
and
by
receyuynge
of
this
holy
sacramente
/
it
is
extyncte
and
quenched
(
as
I
se
it
in
it selfe
)
for
of
youre selfe
you
be
noughte
.
¶
Neuerthelesse
I
gyue
you
mater
/
by
the
whiche
ye
maye
receyue
and
noryshe
in
yourselfe
this
lyghte
.
¶
This
mater
is
nothynge
elles
/
but
loue
/
for
pure
of
loue
I
haue
made
you
/
and
therfore
without
loue
ye
maye
not
lyue
.
¶
This
essencyall
beynge
gyuen
to
you
by
loue
receyueth
dysposycyon
in
the
holy
baptym
/
the
whiche
baptym
/
ye
dyd
receyue
in
that
vertu
of
the
blessyd
sacrament
of
my
onely
sothefast
sone
for
in
none
other
wyse
ye
maye
take
parte
of
that
lyghte
(
that
is
reherced
before
)
but
rather
ye
sholde
be
lyke
to
a
candell
without
wyke
/
that
in
no
wyse
maye
brenne
/
nor
receyue
that
lyghte
within
hym
.
¶
In
the
same
wyse
/
yf
you
do
not
receyue
in
youre
soule
the
wyke
that
receyueth
this
lyghte
/
the
whiche
is
called
the
lyght
of
very
fey
the
/
and
also
be
not
come
to
that
grace
/
the
whiche
ye
dyd
receyue
in
the
holy
baptym
/
with
affeccyon
of
youre
soule
/
formed
and
abled
by
me
for
to
loue
/
the
whiche
affeccyon
is
so
apte
for
to
loue
/
that
without
loue
it
maye
not
lyue
/
for
loue
is
his
meet
.
¶
But
where
catcheth
suche
a
soule
lyght
so
oned
/
as
I
haue
sayde
.
¶
Certayne
at
the
fyre
of
my
dyuyne
charyte
/
louynge
me
&
dredynge
me
/
and
suynge
the
doctryne
of
my
onely
sothefaste
truthe
.
¶
Neuertheles
as
I
sayd
some
do
catche
more
lyghte
/
and
some
lesse
/
after
the
mater
that
he
bereth
/
and
gyueth
to
the
fyre
.
¶
For
thoughe
all
ye
haue
one
mater
/
that
is
bycause
ye
be
all
made
and
create
/
and
formed
to
the
ymage
of
me
.
¶
And
that
also
ye
haue
receyued
the
lyghte
of
holy
baptym
/
and
so
be
made
crysten
men
/
eche
of
you
maye
encrese
in
loue
and
vertu
as
it
is
plesaunte
and
lykynge
to
my
grace
for
to
gyue
you
.
¶
Not
for
to
chaunge
the
shappe
and
forme
that
I
haue
gyuen
you
/
but
that
ye
make
encrese
/
and
that
vertues
maye
growe
in
you
by
loue
/
vsynge
in
youre
vertu
fre
choys
/
and
vsynge
also
affeccyon
of
charyte
/
&
so
in
loue
ye
maye
encrese
(
as
it
is
reherced
)
with
the
whiche
loue
/
ye
sholde
come
for
to
receyue
that
swete
and
gloryous
lyghte
/
the
whiche
I
haue
gyue
to
you
for
to
be
mynystred
/
by
mene
of
my
mynysters
that
I
haue
gyuen
to
you
/
in
to
youre
ghostly
meet
/
and
ye
receyue
somoche
of
that
ghostly
lyghte
/
as
you
bere
of
loue
and
holy
desyre
/
and
thoughe
it
so
be
(
as
I
sayde
)
the
ye
receyue
all
the
lyghte
(
by
ensample
as
I
shewed
to
you
by
them
that
bare
tapers
)
that
after
the
quantyte
of
the
weyghte
/
so
they
dyd
receyue
lyghte
lesse
or
more
/
all
be
it
thou
se
hole
lyghte
in
eche
of
those
tapers
/
not
dyuyded
/
for
that
maye
not
be
for
no
maner
of
imparfeccyon
of
you
/
nother
of
the
receyuer
nor
of
the
mynystre
/
but
ye
take
asmoche
of
that
lyghte
in
you
that
is
of
grace
/
whiche
ye
receyue
in
this
sacramente
/
as
ye
dyspose
you
for
to
receyue
by
holy
desyre
.
¶
And
yf
ony
go
to
this
blessyd
sacrament
with
trespas
of
deedly
synnes
/
he
shall
in
nowyse
receyue
grace
of
it
/
all
thoughe
he
receyue
actually
all
god
and
all
man
in
the
same
sacrament
/
as
it
is
before
sayde
.
¶
Wyll
thou
knowe
how
suche
a
soule
stondeth
that
receyueth
this
sacrament
vnworthely
?
¶
It
stondeth
lyke
a
candle
/
in
the
whiche
water
is
fall
/
the
whiche
neuer
ceseth
to
crye
&
make
noyse
/
as
longe
as
the
water
toucheth
the
fyre
in
the
wyke
/
&
as
soone
as
the
water
is
fully
entred
in
to
the
wyke
/
it
is
quenched
&
is
lost
/
than
is
no
fyre
in
it
/
but
onely
smoke
.
¶
In
the
same
wyse
the
soule
bereth
in
herselfe
a
candell
of
gracyous
lyght
/
that
it
receyued
in
the
sacrament
of
holy
baptym
/
in
to
the
whiche
soule
entreth
water
of
synne
/
and
quencheth
the
wyke
of
lyght
of
gracyous
baptym
/
where
it
waxeth
vndysposed
/
and
so
vnchaufed
at
the
fyre
of
very
contrycyon
/
she
is
confessed
generally
of
al
her
synnes
/
and
in
that
wyse
she
gothe
to
the
auter
for
to
receyue
that
blessyd
sacrament
actually
/
and
not
mentally
.
¶
Thus
this
very
gracyous
lyghte
dwelleth
not
in
a
soule
vndefouled
by
grace
/
that
dysposeth
her
not
as
the
sholde
dyspose
her
to
suche
a
worthy
sacrament
but
it
gothe
awaye
/
&
than
in
suche
a
soule
dwelleth
and
abydeth
ryght
greate
confusyon
&
shaiue
by
greatenes
of
the
synne
/
after
tyme
that
lyght
is
so
quenched
/
for
of
that
blessyd
sacrament
suche
a
sole
feleth
none
other
thynge
/
but
onely
cryenge
&
noyse
by
remors
of
conscyence
/
not
for
defaute
that
is
in
the
lyghte
/
for
that
maye
in
no
wyse
be
hurte
/
but
for
defaute
that
is
in
the
water
whiche
is
founde
in
the
soule
/
and
letteth
affeccyon
of
the
soule
/
in
suche
maner
that
the
soule
maye
not
receyue
this
gracyous
lyghte
.
¶
And
thus
thou
knowes
well
/
that
in
no
wyse
this
lyghte
maye
be
departed
/
fro
the
hete
and
coloure
of
the
same
lyghte
/
nother
for
the
lytell
desyre
that
the
soule
hathe
in
receyuynge
of
this
sacrament
/
nother
for
defaute
that
is
in
the
soule
the
whiche
receyueth
it
/
nor
also
of
him
that
mynystreth
it
/
as
I
haue
tolde
the
by
ensample
of
the
sonne
/
that
thoughe
it
shyne
vpon
a
foule
thynge
/
yet
it
is
not
therby
defyled
.
¶
In
the
same
wyse
this
ryght
well
byloued
lyghte
in
this
blessyd
sacrament
in
no
wyse
maye
be
defouled
/
nor
deuyded
nor
lessed
.
¶
I
sayde
also
that
that
lyghte
of
the
sofie
maye
not
be
departed
fro
his
spere
/
though
al
the
worlde
take
bothe
lyghte
and
hete
of
hym
.
¶
In
that
same
wyse
this
blessyd
body
the
sacrament
of
the
auter
/
my
blessyd
onely
sothefaste
sone
/
that
very
sonne
maye
not
be
departed
fro
me
the
sonne
that
am
endelesse
fader
/
thoughe
all
it
be
mynystred
by
the
mysteryall
body
of
holy
chyrche
/
to
what
reasonable
creature
that
wyll
receyue
it
/
but
rather
it
is
all
hole
/
&
it
is
all
receyued
bothe
god
and
man
as
I
gaue
the
ensample
by
lyghte
/
wher
I
sayd
/
thoughe
all
the
worlde
toke
lyghte
of
thy
candell
/
yet
is
thy
lyght
neuer
that
lesse
/
but
it
is
all
hole
/
and
neuerthelesse
al
receyue
it
hole
.
¶
How
all
the
bodyly
wyttes
or
felynges
be
dysceyued
in
the
foresayde
sacrament
/
but
not
the
felynges
of
the
soule
/
therfore
with
felynges
&
wyttes
of
the
soule
that
holy
sacrament
shall
be
seen
/
tasted
/
and
feled
/
and
here
of
is
a
vysyon
whiche
this
deuoute
soule
dyd
se
within
this
mater
folowynge
.
DEre
doughter
open
the
eye
of
thy
intelleccyon
for
to
se
that
depenes
of
my
charyte
/
for
ther
is
no
reasonable
creature
but
that
he
sholde
melte
&
dyssolue
his
herte
by
affeccyon
of
loue
/
yf
ymonges
al
other
benefytes
the
whiche
he
receyueth
of
me
/
he
beholde
worthely
to
the
benefyte
that
he
receyueth
in
this
blessyd
sacrament
of
the
auter
.
¶
And
with
what
eye
dere
doughter
sholde
thou
&
other
beholde
/
&
se
/
touche
/
&
parceyue
this
blessyd
mystery
?
Not
onely
with
touchynge
and
syghte
of
the
body
/
for
all
the
bodyly
felynges
and
wyttes
fayle
in
that
sacrament
/
thy
bodyly
eye
seeth
nothynge
/
but
whytenesse
of
breed
/
the
same
toucheth
thy
hondes
/
and
the
taste
sauoreth
nothynge
elles
/
but
the
sauour
of
breed
/
&
so
the
grete
bodyly
wyttes
be
dysceyued
.
¶
The
felynge
&
the
wyttes
of
the
soule
maye
not
be
dysceyued
therin
(
but
yf
they
wyll
)
that
is
in
withdrawynge
the
lyghte
of
feythe
/
by
medyacyon
of
feythefulnesse
.
¶
Who
is
he
that
tasteth
/
seeth
/
and
toucheth
/
this
blessyd
sacramente
?
¶
Certayne
the
felynge
of
the
soule
.
¶
With
what
eye
seeth
the
soule
that
blessyd
sacramente
?
¶
With
the
eye
of
intelleccyon
/
yf
in
that
eye
be
the
perle
/
or
clere
syghte
of
very
feythe
.
¶
This
eye
than
seeth
in
that
whytenes
all
god
and
all
man
/
dyuyne
nature
oned
with
the
nature
of
man
/
body
/
soule
/
&
blode
/
of
cryst
/
the
soule
oned
in
the
body
/
and
the
body
and
soule
oned
with
my
dyuyne
nature
/
neuer
fro
me
dyscordynge
(
as
I
tolde
the
)
yf
thou
haue
mynde
in
the
begynnynge
of
thy
conuersyon
.
¶
And
not
onely
with
the
eye
of
intelleccyon
/
but
also
with
the
bodyly
eye
/
and
thoughe
it
so
were
that
thy
bodyly
eye
had
lost
a
greate
parte
of
his
syghte
/
yet
the
eye
of
intelleccyon
hathe
euer
clere
syghte
.
¶
I
shewed
the
ones
for
a
declaracyon
of
the
same
sacrament
/
agaynste
the
batayle
that
the
fende
put
to
the
of
the
same
sacrament
/
and
that
I
dyd
to
the
for
to
make
the
encrese
in
loue
/
and
in
the
lyghte
of
holy
feythe
.
¶
Also
thou
knowes
well
that
thou
wente
to
the
chyrche
very
erly
in
a
morowe
for
to
here
masse
/
and
before
that
thou
was
sore
vexed
of
the
fende
/
and
ther
thou
stode
before
an
auter
of
the
crucyfyxe
/
where
as
a
preest
came
and
sayde
masse
/
and
al
that
masse
tyme
thou
dyd
consydre
thy
defautes
/
and
thou
was
aferde
for
to
offende
me
/
for
all
the
temptacyons
that
the
fende
dyd
to
the.
¶
And
than
thou
beganne
for
to
consydre
the
greate
affeccyon
of
my
endelesse
charyte
/
the
whiche
hathe
made
the
ryghte
worthy
for
to
here
masse
/
although
thou
demes
thyselfe
vnworthy
for
to
entre
in
to
my
holy
temple
.
¶
Than
after
tyme
the
preest
came
to
the
tyme
of
consecracyon
/
thou
dyd
beholde
tyght
besyly
the
preest
/
and
whan
he
sayd
wordes
of
cōsecracyon
/
I
made
me
open
to
the
/
and
so
thou
sawe
comynge
out
of
my
brest
/
a
lyghte
as
it
hadde
by
a
sonne
beme
comynge
out
fro
the
whele
of
the
sonne
/
and
not
departynge
fro
the
same
whele
or
rundel
of
the
sonne
/
in
the
whiche
lyghte
came
a
culuer
and
flykered
or
dyd
smyte
his
wynges
togyder
aboute
the
hoste
of
shewynge
ioy
and
gladnesse
/
for
vertu
of
those
wordes
that
the
preest
sayde
in
tyme
of
consecracyon
.
¶
And
so
thy
bodyly
eye
was
not
suffycyent
for
to
suffre
to
se
suche
a
lyghte
/
but
thy
syghte
onely
belefte
in
the
eye
of
intelleccyon
/
there
thou
sawe
and
tasted
the
depenesse
of
the
trynyte
/
all
god
&
all
man
hyd
and
couered
vnder
whytenesse
of
breed
.
¶
And
nother
the
greate
lyghte
that
thou
haddest
of
me
/
nor
the
worthy
presence
of
me
that
thou
dyd
fele
in
the
intellectually
/
toke
not
awaye
nor
mynsshed
the
wytenesse
of
breed
/
for
that
one
was
no
lettynge
to
that
other
/
that
is
for
to
se
me
intellectually
very
god
&
very
man
in
that
lykenesse
of
breed
/
nor
also
that
lykenesse
of
breed
was
not
yet
yletted
by
me
/
for
fro
that
lykenesse
of
breed
/
was
neuer
with
drawt
whytenesse
/
nor
touchynge
/
nor
sauour
.
¶
This
reuelacyon
and
vysyon
was
shewed
to
the
of
my
ende
lesse
goodnesse
/
the
whiche
endelesse
goodnes
gaue
to
the
eye
of
thy
intelleccyon
/
a
clere
syght
with
holy
feythe
.
¶
Therfore
the
eye
of
intelleccyon
sholde
be
thy
pryncypall
syghte
/
and
with
that
syghte
ye
sholde
beholde
the
sacrament
of
the
auter
.
¶
But
who
toucheth
that
sacrament
?
¶
Certayne
the
honde
of
loue
/
for
that
sacrament
the
whiche
is
seen
&
knowen
with
the
eye
of
intelleccyon
/
is
touched
with
that
honde
of
loue
/
of
feythe
it
is
touched
/
with
the
honde
of
loue
/
as
thoughe
he
certyfyed
hymselfe
of
that
thynge
that
he
seeth
by
feythe
/
and
knewe
by
intelleccyon
.
¶
But
now
what
thynge
tasteth
that
sacrament
?
¶
The
taste
of
holy
desyre
/
the
taste
of
the
body
tasteth
nothynge
elles
but
sauour
of
breed
/
but
that
taste
of
the
soule
that
is
holy
desyre
tasteth
bothe
god
and
man
in
that
holy
sacrament
/
vnder
forme
of
breed
.
¶
Sees
thou
not
now
how
thy
bodyly
felynges
be
dysceyued
/
and
not
the
wyttes
of
the
soule
/
for
they
be
claryfyed
and
cerfyfyed
in
the
sothe
/
in
asmoche
as
the
eye
of
intelleccyon
sawe
it
with
the
perle
of
very
clere
feythe
.
¶
The
taste
also
of
the
soule
/
tasteth
it
with
feruent
desyre
of
my
brennynge
charyte
/
by
the
whiche
brennynge
charyte
/
I
made
the
soule
worthy
for
to
receyue
that
worthy
sacramente
/
and
also
the
grace
of
the
sacrament
.
¶
Thus
thou
maye
than
se
/
●hat
not
onely
withoute
the
bodyly
wyttes
/
ye
shold
se
and
receyue
that
blessyd
sacrament
/
but
also
with
ghostly
felynges
/
dysposynge
the
wyttes
of
youre
soule
with
affeccyon
of
loue
/
for
to
se
/
receyue
/
&
taste
(
as
I
haue
sayde
)
that
moste
blessyd
sacrament
of
the
auter
/
the
body
of
my
blessyd
sone
Ihesu
.
¶
Of
the
excellence
in
the
whiche
a
soule
stondeth
/
that
receyueth
this
sacrament
in
grace
.
BEholde
now
dere
doughter
in
what
excellence
dwelleth
a
soule
that
receyueth
this
blessyd
sacrament
/
the
whiche
is
called
quycke
breed
or
breed
of
lyfe
/
&
angels
fode
.
¶
Whan
suche
a
worthy
soule
receyueth
that
blessyd
sacrament
/
he
dwelleth
in
me
&
I
in
hym
/
as
a
fysshe
dwelleth
in
the
see
/
and
the
see
in
that
fysshe
.
¶
In
the
same
myse
suche
a
soule
dwelleth
in
me
that
am
the
peaseable
see
/
and
I
the
pease
able
see
dwell
in
suche
a
soule
.
¶
In
suche
a
soule
also
dwelleth
grace
/
for
whan
suche
one
receyueth
this
breed
of
lyfe
/
grace
dwelleth
in
grace
after
the
consumpcyon
of
that
musteryal
quycke
breed
/
and
so
I
leue
in
you
/
the
ymage
of
my
grace
.
¶
Ryght
as
a
seyle
put
vpon
hote
waxe
/
after
the
tyme
that
it
lyfte
vp
&
taken
awaye
/
the
prynte
of
the
ymage
dothe
remayne
.
¶
In
the
same
wyse
the
vertu
of
this
sacrament
remayneth
in
the
soule
/
for
to
you
remayneth
the
hete
of
charyte
/
the
mekenesse
of
the
holy
ghost
/
and
the
lyghte
of
wysedome
of
my
onely
sothefast
sone
Ihesu
/
by
Illumynynge
of
the
eye
of
intellecleccyon
/
in
the
same
wysedome
for
to
knowe
and
se
in
hym
the
doctryne
of
my
charyte
.
¶
In
that
same
wyse
a
soule
is
stronge
/
of
my
strengthe
rakynge
parte
of
my
heuenly
myght
/
&
so
I
make
suche
a
soule
stronge
agaynste
his
owne
sencyble
passyon
/
agaynst
the
temptacyons
of
the
fendes
/
and
agaynste
the
wretched
worlde
.
¶
And
thus
thou
maye
se
that
ther
remayneth
alwaye
a
prynte
or
an
ymage
of
grace
/
after
tyme
that
ghostly
mater
of
the
sacrament
of
the
auter
is
receyued
&
ghostly
consumed
.
¶
This
ghostly
mater
thus
receyued
and
ghostly
consumed
/
than
this
very
sonne
tourneth
agayne
to
his
whele
and
roundell
/
not
that
it
was
departed
fro
the
same
whele
/
but
that
it
was
and
is
euer
oned
and
knytte
with
me
togyder
in
one
.
¶
But
the
depenesse
of
my
dyuyne
charyte
for
your
helthe
/
hathe
gyuen
to
you
meet
in
this
lyfe
/
in
the
whiche
lyfe
ye
be
pylgrymes
and
straungers
/
for
to
receyue
you
/
and
for
ye
sholde
not
lose
the
mynde
of
my
benefites
of
my
sones
precyous
blode
.
¶
Also
therfore
it
is
gyuen
to
you
in
to
your
ghostly
meet
by
my
dyuyne
dyspensacyon
/
for
helpynge
of
youre
necessytes
or
nedes
.
¶
Thus
than
beholde
howmoche
ye
be
bounde
to
me
/
for
to
yelde
me
loue
agayne
/
for
so
greate
loue
that
I
haue
shewed
to
you
/
and
also
for
bycause
that
I
am
endelesse
&
most
souerayne
sothefastenesse
/
worthy
to
be
loued
of
you
.
¶
How
the
wordes
that
be
sayde
of
the
excellence
of
the
sacrament
/
ben
sayde
of
the
dygnyte
of
preestes
that
sholde
better
knowe
/
and
how
god
asketh
more
purete
&
clennesse
of
body
&
soule
of
them
/
than
of
other
of
his
creatures
.
ALl
this
haue
I
tolde
the
dere
doughter
that
thou
maye
the
better
knowe
the
dygnyte
in
the
whiche
I
haue
sette
my
mynysters
.
¶
And
also
that
thou
haue
that
more
compassyon
of
theyr
wretchydnes
/
for
yf
they
themselfe
beholde
theyr
owne
dygnyte
/
they
wolde
neuer
dwell
in
the
derkenes
of
deedly
synnes
/
nor
they
wolde
neuer
defoule
the
faces
of
theyr
soules
with
that
spottes
of
deedly
synnes
/
and
not
onely
that
they
sholde
ascape
withoute
offence
of
me
and
theyr
owne
dygnyte
/
for
thoughe
y
they
betake
theyr
bodyes
to
the
fyre
it
sholde
be
ryghte
lytell
satysfaccyon
of
the
trespas
/
to
so
grete
grace
/
&
so
greate
a
benefyte
as
they
haue
receyued
/
for
in
this
worlde
they
myght
neuer
come
to
so
grete
a
dygnyte
.
¶
They
be
onely
my
anoynted
people
for
I
call
them
my
crystes
/
and
to
them
haue
I
betake
myselfe
for
to
be
mynystred
to
you
/
and
also
I
haue
sende
them
in
to
the
mysteryall
body
of
holy
chyrche
/
as
ryght
swete
smellynge
floures
.
¶
This
dygnyte
hathe
not
an
angel
/
but
I
haue
gyuen
it
to
men
/
to
suche
as
I
haue
chosen
for
my
mynysters
/
whome
I
haue
ordeyned
in
erthe
as
angels
/
and
they
sholde
be
called
angels
of
erthe
in
this
lyfe
/
for
as
angels
they
sholde
be
.
¶
In
euery
soule
I
requyre
purete
and
charyte
/
by
the
whiche
he
sholde
loue
me
pryncypally
&
his
neyghboure
/
&
also
for
to
helpe
hym
in
that
he
can
and
maye
/
other
by
temporall
good
/
or
by
mynystracyon
of
prayer
/
and
so
for
to
dwell
togyder
in
the
loue
of
charyte
/
as
I
haue
vpon
this
same
mater
tolde
that
in
an
other
place
.
¶
Moche
more
therfore
I
requyre
purete
and
loue
in
my
mynystres
/
bothe
anendes
me
and
also
anendes
theyr
neyghbours
/
mynystrynge
bothe
to
themselfe
and
to
theyr
neyghbours
/
the
body
and
the
blode
in
the
sacrament
of
the
auter
/
of
my
onely
sothefaste
sone
Ihesu
/
with
the
fyre
of
charyte
/
and
hongre
of
helthe
of
soules
/
for
the
glory
and
laude
of
my
name
.
¶
For
ryghte
as
my
mynysters
wyll
haue
clene
chalyces
for
to
put
in
that
blessyd
sacrament
/
so
I
requyre
in
them
the
purete
of
herte
/
and
clennesse
of
soule
in
them
.
¶
I
wyl
also
that
the
body
of
them
the
whiche
is
an
instrument
of
the
soule
be
kepte
in
parfyte
purete
and
clennesse
/
and
I
wyll
not
that
they
noryshe
it
in
the
fylthe
of
vnclennes
/
nor
that
they
be
proude
nor
hyghe
of
herte
/
sekynge
grete
prelaces
/
nor
that
they
be
cruell
anendes
themselve
&
theyr
neyghbours
/
for
they
maye
not
vse
theyr
owne
cruelte
without
harmynge
of
theyr
neyghbours
/
●or
yf
they
be
to
themselfe
cruell
/
they
be
cruell
in
receyuynge
of
synne
/
and
so
they
be
of
the
soules
of
theyr
neyghbours
/
bycause
they
gyue
to
theym
no
ensample
of
lyfe
.
¶
Nor
all
suche
haue
no
fere
●or
to
pull
●ute
soules
out
of
the
fendes
hondes
/
nor
for
to
mynystre
to
them
the
body
and
the
blode
of
my
onely
sothefast
sone
Ihesu
/
&
also
me
very
lyghte
(
as
I
haue
sayde
)
nor
also
none
other
sacrament
of
holy
chyrche
.
¶
And
thus
all
the
whyle
they
be
to
them
thus
cruell
/
they
be
in
the
same
wyse
to
other
so
cruell
.
¶
How
that
sacramentes
sholde
neuer
be
soulde
nor
boughte
/
&
they
that
receyue
the
sacramentes
sholde
helpe
the
mynystres
with
theyr
temporall
goodes
/
whiche
goodes
the
mynysters
sholde
dyspose
&
ordeyne
for
to
be
dysposed
in
to
thre
partes
.
¶
I
wyl
that
they
be
large
and
not
scarse
/
that
is
nother
for
couetyse
nor
auaryce
/
they
sell
the
grace
of
the
holy
ghost
/
so
shold
they
not
do
/
nother
I
wyll
that
they
do
so
/
but
rather
of
the
gracyous
gyfte
and
the
wydenes
of
charyte
that
they
haue
receyued
of
my
endelesse
goodnes
/
for
to
gyue
it
frely
of
large
herte
by
affeccyon
of
loue
for
the
worshyp
of
me
and
helthe
of
soules
/
to
euery
reasonable
creature
the
whiche
asketh
it
mekely
/
&
they
sholde
nothynge
take
therfore
/
in
asmoche
as
they
boughte
it
neuer
/
but
they
dyd
receyue
it
of
me
by
grace
/
for
to
mynystre
it
to
you
.
¶
Also
they
maye
and
sholde
well
by
the
waye
of
almes
receyue
/
&
so
sholde
the
subiecte
do
that
receyueth
the
sacramente
/
for
on
his
syde
he
sholde
gyue
that
he
myghte
for
almes
som
what
gyue
/
for
in
asmoche
as
they
sholde
be
ghostly
fedde
of
them
/
therfore
they
sholde
helpe
them
at
theyr
nedes
of
temporal
goodes
.
¶
I
wyl
that
ye
were
that
without
ony
comparyson
/
they
gyue
to
you
more
than
ye
gyue
to
them
/
for
there
maye
be
sette
no
comparyson
bytwyxe
thynges
that
haue
none
ende
/
as
transytory
thynges
of
the
whiche
ye
helpen
them
to
me
endelesse
god
that
am
infynyte●
whome
by
prouydence
and
dyuyne
charyte
I
haue
ordeyned
for
to
mynystre
to
you
ghostly
thynges
and
graces
/
that
is
the
sacrament
of
holy
chyrche
/
and
not
onely
of
suche
mynysters
/
but
also
of
other
ghostly
graces
&
prayers
/
and
of
other
ghostly
thynges
/
of
what
preest
that
euer
it
be
that
it
be
gyuen
to
you
/
for
that
ghostly
good
maye
not
be
lykened
to
no
maner
of
temporall
good
/
the
ye
gyuen
to
them
.
¶
Also
now
shal
I
tell
the
how
they
sholde
departe
that
temporall
good
that
they
receyue
of
you
/
I
saye
that
they
sholde
departe
the
substaunce
of
those
temporall
goodes
the
whiche
they
receyue
of
you
in
to
thre
ꝑtes
/
one
for
theyr
owne
lyuelode
/
an
other
to
poore
men
/
and
the
thyrde
for
necessary
thynges
to
holi
chyrche
&
in
none
other
wyse
/
for
&
they
do
otherwyse
/
they
offende
me
gretely
.
¶
The
.iiii.
chapyter
speketh
in
the
begynnynge
of
the
dygnyte
of
preestes
/
&
how
that
vertu
of
the
sacramentes
is
not
lessed
nor
mynyshed
throwe
the
synnes
of
them
that
mynystre
them
/
nor
throwe
the
synnes
of
the
receyuer
.
¶
And
how
god
wyll
not
that
seculers
of
the
worlde
/
correcke
the
mynystres
of
holy
chyrche
.
¶
Also
how
god
arecteth
the
parsecucyon
that
is
done
to
holy
chyrche
or
to
the
mynystres
/
as
it
were
do
to
hymselfe
/
&
so
of
other
maters
/
as
is
rehersed
in
the
kalendre
/
in
the
begynnige
of
the
boke
.
Ca.
iiii
.
I
Wolde
that
thou
knewe
that
excellence
of
my
very
swete
and
gloryous
mynystres
whome
I
haue
made
and
called
my
crystes
/
as
I
haue
sayde
.
¶
They
that
excercyse
the
vertuous
dygnyte
in
vertues
/
be
arayed
with
the
gloryous
sonne
that
I
haue
gyuen
to
them
for
to
mynystre
forthe
/
as
thou
maye
be
holde
and
se
of
gloryous
Gregory
/
Syluester
/
&
other
that
went
before
them
&
also
that
dyd
folowe
them
/
the
whiche
dyd
succede
after
that
pryncypal
hyghe
bysshop
Peter
/
to
whome
were
delyuered
the
keyes
of
that
kyngedome
of
heuen
of
my
onely
sothefast
sone
/
sayenge
to
hym
thus
.
¶
To
the
Peter
I
shall
gyue
the
keyes
of
the
kyngedome
of
heuens
/
&
what
thou
vnbyndes
here
in
erthe
/
it
shall
be
vnbounde
&
losed
in
heuen
.
¶
Take
hede
dere
doughter
&
se
how
I
haue
made
open
to
the
the
excellent
vertuous
dygnyte
of
my
mynysters
/
and
nowe
more
playnly
shall
I
declare
to
that
the
dygnyte
that
I
haue
put
them
in
.
¶
This
keye
is
the
keye
of
my
blode
of
my
onely
sothefast
sone
Ihesu
cryst
/
the
whiche
keye
hathe
made
open
to
crysten
soules
endelesse
lyfe
/
that
was
longe
tyme
shyt
fro
mankynde
for
the
synne
of
Adam
.
¶
And
after
tyme
I
graunted
you
my
sothefastnesse
/
that
is
my
onely
sothefast
sone
Ihesu
/
for
to
suffre
passyon
&
dethe
for
you
/
with
the
same
dethe
he
dystroyed
youre
dethe
/
makynge
to
you
of
his
precyous
blode
a
bathe
/
&
so
his
blode
&
his
dethe
oned
in
the
vertu
of
my
dyuyne
nature
with
mankynde
/
haue
opened
euerlastynge
lyfe
.
¶
But
to
whome
lefte
he
the
keyes
of
his
precyous
blode
in
kepynge
?
¶
To
the
gloryous
apostell
Peter
/
&
to
other
popes
that
dyden
succede
after
/
&
so
vnto
that
last
daye
of
Iudgement
they
haue
&
shall
haue
the
same
auctoryte
&
power
that
Peter
had
/
&
that
auctoryte
is
neuer
mynyshed
nor
lessed
/
for
no
maner
defaute
that
is
in
them
/
nor
it
withdraweth
neuer
awaye
the
parfeccyon
of
that
blode
/
nor
fro
no
sacrament
/
for
I
sayde
the
ryght
nowe
that
this
gloryous
sonne
maye
not
be
defouled
/
for
no
fylthy
nature
/
nor
to
lose
his
lyght
for
no
derkenes
of
deedly
synne
/
that
is
other
in
the
mynystre
/
or
in
hym
that
receyueth
/
for
the
synne
of
ony
mynystre
of
holy
chyrche
maye
not
hurte
nor
lesse
the
vertu
of
it
/
but
yet
neuerthelesse
grace
maye
be
mynyshed
/
&
synne
maye
encrese
in
him
that
mynystreth
/
&
in
him
that
receyueth
it
vnworthely
.
¶
And
yet
cryste
kepeth
that
keyes
of
his
blode
within
suche
vnworthy
mynysters
/
as
yf
you
haue
mynde
/
I
haue
shewed
to
the
by
a
symylitude
wher
I
shewed
to
the
what
reuerence
seculer
men
sholde
do
to
my
mynysters
/
whether
they
be
good
or
bad
/
&
how
moche
the
vnreuerence
of
them
to
miministers
dysplesed
me
.
¶
Knowes
thou
not
well
that
I
put
the
in
ensample
the
mystery
all
body
of
holy
chyrche
/
to
the
lykenes
of
a
celer
/
in
the
whiche
the
blode
of
my
sone
Ihesu
was
kepte
in
/
in
the
whiche
blode
/
all
the
sacramentes
be
made
perfyte
/
&
they
haue
receyued
lyfe
of
the
same
blode
in
vertu
/
at
that
gate
of
the
whiche
celler
/
cuyst
was
here
in
erthe
/
to
whom
was
commytted
of
me
endeles
fader
/
for
to
mynystre
that
same
blode
/
&
therfore
to
him
it
longed
to
chose
such
ministers
that
myght
helpe
him
for
to
ministre
the
same
blod
to
all
the
vnyuersall
body
of
crysten
relygyon
.
¶
He
that
was
accepted
of
hym
/
was
made
very
mynystre
vnder
him
&
none
other
/
but
suche
one
.
¶
Fro
that
accepcyon
cometh
forthe
all
that
order
of
clergy
/
whome
he
hathe
chosen
&
set
eueryone
of
them
in
theyr
offyce
for
to
mynyster
that
precyous
blode
/
and
lyke
as
he
hathe
set
/
as
for
his
helpers
in
the
mynystracyon
the
sacramentes
of
holy
chyrche
/
so
to
him
it
longeth
onely
for
to
correcke
them
for
theyr
defautes
/
&
so
I
wyl
it
be
.
¶
For
of
the
excellence
&
auctoryte
the
I
haue
gyue
to
them
/
I
drewe
them
out
of
bondage
&
seruage
/
that
is
fro
subieccyon
of
temporall
lordes
.
¶
Temporall
lawe
may
nothynge
punyshe
them
/
but
he
onely
that
is
set
aboue
for
to
mynystre
in
my
lawe
that
am
endelesse
god
(
as
be
suche
that
be
anoynted
of
me
)
they
sholde
correcke
them
vnder
me
whan
they
trespas
.
¶
And
therfore
by
holy
wryte
I
haue
sayde
thus
.
Nolite
tangere
.
&c.
¶
To
temporall
lordes
/
touche
not
my
crystes
that
be
my
mynysters
whiche
be
anoynted
of
me
/
for
a
man
maye
come
to
no
greater
a
fal
/
than
for
to
defoule
and
to
dyspyse
my
mynysters
.
¶
How
god
arecteth
the
persecucyon
that
is
done
to
holy
chyrche
&
to
the
mynysters
as
it
were
done
to
hymselfe
/
&
how
that
synne
is
more
greuous
than
ony
other
synne
.
ANd
yf
thou
wyll
aske
me
why
I
saye
that
the
synne
of
them
is
more
greuous
the
whiche
do
parsu
holy
chyrche
&
my
mynysters
/
than
ony
other
synne
that
they
do
/
&
also
why
I
wyl
not
that
reuerence
be
mynyshed
anendes
them
(
not
with
stondynge
theyr
defautes
)
I
shall
tell
yt.
¶
Euery
reuerence
that
is
done
to
them
/
is
not
done
to
them
but
to
me
/
by
vertu
of
the
blode
that
I
haue
gyuen
to
them
for
to
mynystre
(
for
yf
the
ne
were
)
ye
wolde
do
asmoche
reuerence
to
them
as
ye
wolden
do
to
worldely
men
(
&
no
more
)
and
for
that
mystery
ye
be
constrayned
for
to
do
them
reuerence
/
for
nedes
ye
must
come
to
theyr
hondes
/
not
to
them
for
themselfe
(
but
for
the
vertu
that
I
haue
gyuen
to
them
)
yf
ye
wyll
receyue
ony
sacramentes
.
¶
For
yf
ye
maye
haue
them
and
wyll
not
/
ye
sholde
dye
in
state
of
dampnacyon
/
therfore
it
is
my
reuerence
/
&
the
reuerence
of
this
gloryous
blode
/
and
not
theyr
reuerence
/
for
we
be
one
by
the
vnyon
of
dyuyne
nature
/
knyte
and
oned
with
mankynde
.
¶
And
ryghte
as
the
reuerence
is
myne
/
so
is
the
vnreuerence
myne
(
for
as
I
sayde
)
ye
gyuen
them
no
reuerence
to
themselfe
for
theyrselfe
/
but
for
the
auctoryte
that
I
haue
gyuen
to
them
/
and
therfore
they
sholde
not
be
offended
/
for
whan
they
offende
them
/
they
offende
me
and
them
.
¶
I
haue
forbyd
them
for
to
touche
my
crystes
/
the
is
my
anoynted
people
/
with
handes
of
vyolence
.
¶
There
oughte
no
temporall
man
to
excuse
hym
and
saye
(
I
do
them
no
wronge
)
nor
I
am
not
enuyous
to
oure
moder
the
holy
chyrche
/
thoughe
I
punyshe
the
defautes
of
euyll
curates
.
¶
Here
suche
one
lyeth
&
saythe
not
sothe
/
for
he
maye
not
se
/
he
is
so
blynded
in
his
owne
loue
(
&
yet
though
he
se
)
he
feyneth
hymselfe
blynde
/
for
to
couer
the
prycke
of
his
conscyence
.
¶
For
whan
that
euer
they
parsu
them
/
they
parsu
me
/
and
so
they
do
me
wronge
/
for
ryghte
as
the
reuerence
is
myne
/
so
is
al
that
harme
myne
/
bothe
scornes
/
repreues
/
harmes
/
shames
&
also
blames
.
¶
Al
those
I
arecte
to
me
that
be
done
to
them
/
for
I
haue
forbyd
them
&
warned
them
/
not
for
to
touche
in
vyolence
by
worde
nor
dede
my
mynysters
/
I
sholde
punyshe
them
whan
they
offende
/
&
not
they
.
¶
Thus
than
what
that
euer
they
be
in
lyuynge
/
the
reuerence
of
them
sholde
neuer
be
mynyshed
/
for
whan
they
mynesh
it
/
they
offende
me
/
&
therfore
this
synne
is
more
greuous
than
ony
other
synne
.
¶
And
thoughe
they
be
wycked
in
lyuynge
&
done
many
wyckednesses
/
of
whose
wyckednes
it
shal
be
sayde
in
an
other
place
/
yet
yf
to
them
be
done
reuerence
onely
for
me
/
it
is
arected
to
me
&
not
to
them
.
¶
But
now
thre
pryncypall
causes
ther
be
/
why
that
synne
of
vnreuerence
is
more
greuous
synne
than
ony
other
.
¶
One
is
/
for
that
reuerence
whiche
is
done
to
them
is
done
to
me
.
¶
Another
is
/
for
they
breke
my
byddynge
/
in
that
I
forbade
them
not
for
to
touche
them
vyolently
/
by
the
whiche
vnreuerent
touchynge
/
they
dyspyse
my
blode
/
whiche
they
haue
take
of
holy
baptym
/
for
they
dysobeye
/
doynge
that
thynge
that
is
forbyd
theym
.
¶
And
therfore
they
be
rebell
to
this
blode
/
for
they
haue
sette
reuerence
asyde
/
&
be
rysen
with
greate
parsecucyon
/
&
so
they
be
stynkynge
membres
/
cut
awaye
fro
that
mysteryall
body
of
holy
chyrche
/
&
as
longe
as
they
dwell
obstynate
in
that
rebellyon
&
with
that
vnreuerence
/
withoute
ony
doubte
they
renne
to
endelesse
dampnacyon
.
¶
Neuerthelesse
yf
they
meke
them
&
lowe
than
and
knowlege
theyr
defautes
/
they
shall
receyue
mercy
and
forgyuenesse
.
¶
Another
cause
is
why
that
theyr
synnes
be
more
greuous
than
other
/
for
it
is
a
synne
that
is
done
of
theyr
owne
malyce
&
with
a
vysement
/
for
to
knowe
wel
that
with
good
conscyence
/
they
must
not
do
as
they
done
/
and
therfore
in
theyr
doynge
they
offende
greuously
/
whiche
offence
is
a
maner
of
cursed
pryde
/
without
bodyly
delectacyon
/
for
it
wasleth
bothe
body
&
soule
/
the
soule
is
consumed
/
for
it
is
pryued
fro
grace
/
&
often
tymes
the
worme
of
conscyence
freteth
suche
folke
.
¶
Also
the
bodyly
substaunce
is
consumed
in
the
seruyce
of
the
fende
/
theyr
bodyes
be
as
deed
beestes
/
&
thus
this
synne
is
properly
anendes
me
/
for
it
is
done
without
ony
coloure
of
his
owne
profyte
/
and
with
malyce
and
the
smoke
of
pryde
/
whiche
pryde
spryngeth
out
of
sencyble
loue
/
&
of
that
wyeked
drede
that
Pylate
hadde
/
that
for
drede
of
losynge
of
his
lordeshyppe
/
he
dyd
slee
my
onely
sothefaste
sone
Ihesu
/
so
done
all
suche
.
¶
All
other
synnes
that
they
done
be
done
of
ygnoraunce
or
symplynes
/
but
this
cursed
synne
is
done
by
malyce
/
for
he
knoweth
the
euyll
that
he
dothe
/
it
is
all
done
of
vnordynate
dylectacyon
and
plesaunce
that
they
haue
to
that
synne
/
orelles
of
some
maner
of
profyte
that
they
fynde
in
that
synne
/
and
so
the
offender
/
dampneth
/
and
hurteth
/
his
owne
soule
/
&
me
/
and
his
neyghboure
.
¶
Me
he
hurteth
&
offendeth
/
for
he
yeldeth
no
thankes
to
me
his
maker
.
¶
His
neyghbour
he
offendeth
and
hurteth
/
for
he
yeldeth
not
to
him
loue
of
charyte
.
¶
Also
he
offendeth
&
hurteth
hymselfe
/
thoughe
he
do
it
not
by
actuall
smytynge
/
the
whiche
offence
dyspleaseth
me
/
for
that
harme
that
I
se
in
him
.
¶
And
thus
as
I
haue
sayde
without
ony
mene
/
this
offence
is
onely
done
to
me
.
¶
All
other
synnes
haue
some
coloure
/
for
they
be
done
with
some
coloure
&
with
a
mene
/
for
I
haue
sayd
in
another
place
that
euery
synne
&
euery
vertu
was
done
by
medyacyon
&
mene
of
neyghbourheed
/
for
synne
is
the
cause
of
the
pryuacyon
of
the
loue
of
god
&
of
thy
neyghboure
.
¶
Therfore
they
that
offende
theyr
neyghbours
offende
me
by
mene
of
them
.
¶
But
ymonge
al
my
creatures
that
haue
reson
within
them
/
I
haue
chosen
my
mynysters
(
as
I
haue
told
the
)
whiche
be
called
my
anoynted
people
for
to
mynystre
the
body
and
blode
of
my
onely
sothefaste
sone
Ihesu
/
that
is
knytte
&
oned
to
the
flesshe
of
youre
manheed
with
my
dyuyne
nature
.
¶
And
so
suche
mynystres
whan
they
consecrate
that
blessyd
body
&
blode
/
stonden
in
the
parsone
of
my
onely
sone
Ihesu
.
¶
Thus
thou
maye
se
and
knowe
the
offence
whiche
is
done
to
my
mynysters
/
is
done
to
my
sothefaste
sone
Ihesu
/
&
yf
it
be
done
to
him
/
it
muste
be
done
to
me
/
for
he
&
I
be
oned
togyder
.
¶
All
suche
wretches
that
parsu
my
mynysters
/
they
parsu
that
precyous
blode
/
&
pryue
themselve
fro
that
tresour
and
fruyte
of
that
precyous
blode
/
wherby
thou
maye
knowe
that
the
offence
so
done
to
me
is
more
greuous
than
ony
other
synne
.
¶
For
yf
all
the
synnes
that
euer
they
dyd
stode
vp
on
that
one
syde
of
them
/
&
this
synne
alone
vpon
that
other
syde
/
this
synne
sholde
more
greue
me
than
all
other
synnes
.
¶
Thus
than
for
to
gyue
the
cause
to
sorowe
and
haue
compassyon
of
my
offence
/
and
of
dampnacyon
of
suche
myserable
wretches
/
I
haue
declared
the
how
and
in
what
wyse
I
am
offended
/
that
throwe
the
sorowe
and
bytternesse
bothe
of
thyselfe
and
also
of
other
of
my
seruauntes
by
my
goodnesse
&
mercy
/
suche
wretches
maye
be
knowen
in
theyr
owne
derkenesse
/
so
put
out
fro
the
body
of
holy
chyrche
/
orelles
the
soner
maye
be
recounseyled
to
grace
/
for
I
fynde
no
maner
persone
that
soroweth
veryly
of
the
parsecucyon
whiche
is
done
to
my
precyous
blode
/
I
fynde
ynowe
that
contynually
do
smyte
me
with
arowes
of
vnordynate
loue
and
seruyle
drede
/
&
with
theyr
owne
propre
reputacyon
/
as
thoughe
they
were
blyndefelde
/
dyd
arecte
to
theyr
owne
worshyp
/
suche
as
is
to
them
grete
shame
&
reprefe
/
and
that
that
is
to
them
worshyp
/
they
tourne
to
shame
&
reprefe
/
as
is
for
to
meke
them
and
lowe
them
.
¶
Here
god
speketh
agaynst
them
the
do
parsecucyon
to
holy
chyrche
/
&
of
the
mynysters
of
holy
chyrche
in
dyuers
maners
.
TAkes
thou
not
hede
that
I
sayde
they
smyte
me
(
sothe
it
is
)
in
asmoche
as
they
parsu
my
mynysters
/
they
smyte
me
by
theyr
entent
in
asmoche
as
they
can
or
maye
.
¶
I
saye
not
that
I
may
in
myselfe
receyue
ony
maner
hurte
of
them
/
but
I
do
as
a
stone
the
whiche
whan
it
is
smytte
/
it
receyueth
no
stroke
nor
hurte
of
them
/
but
it
tourneth
agayne
agaynst
the
smyter
/
in
the
same
wyse
the
smytynge
of
theyr
offences
whiche
is
throwen
to
me
maye
not
noye
me
.
¶
But
the
venemousnesse
of
synne
tourneth
agayne
to
them
/
the
whiche
synne
in
this
lyfe
pryueth
them
fro
grace
/
&
also
they
lose
the
fruyte
of
that
precyous
blode
/
and
at
the
laste
yf
they
amende
them
not
with
holy
confessyon
and
contrycyon
of
herte
/
they
sholde
go
to
ende
lesse
dampnacyon
out
fro
me
/
&
coupled
with
fendes
without
ende
/
and
that
copulacyon
bytwene
fendes
&
then
is
begonne
in
this
worlde
.
¶
For
as
soone
as
a
soule
is
depryued
fro
graces
/
anone
it
is
bounde
in
synne
/
thou
whiche
is
the
bonde
of
hate
of
vertu
and
loue
of
vyces
/
the
whiche
bonde
they
haue
putte
in
the
fendes
hondes
with
fre
choyse
/
&
with
the
same
bonde
the
fende
byndeth
them
/
for
otherwyse
maye
they
not
be
bounde
with
the
same
bonde
/
the
parsuers
of
my
blode
be
bounde
togyder
/
for
as
membres
coupled
to
the
fende
/
they
take
vpon
them
the
offyces
of
the
fende
.
¶
Fendes
be
aboute
in
all
that
they
maye
for
to
vexe
my
creatures
/
and
for
to
withdrawe
them
fro
grace
/
&
brynge
them
to
the
offence
of
deedly
synnes
/
that
of
the
same
euyll
that
they
haue
of
themselfe
/
they
entyse
creatures
in
the
same
.
¶
In
the
same
wyse
all
suche
that
be
lyke
to
sendes
and
be
as
deuylles
membres
/
ouerturnen
the
chyldren
of
my
spouse
/
that
is
the
chyldren
of
my
onely
sothefast
sone
Ihesu
/
dyssoluynge
them
fro
the
bonde
of
charyte
/
and
byndynge
them
with
the
wretched
bonde
of
synne
/
so
depryued
fro
the
fruyte
of
my
sones
blode
/
and
that
bonde
is
knytte
with
the
chayne
of
pryde
/
and
with
theyr
owne
propre
reputacyon
with
the
bonde
of
seruyle
drede
/
the
whiche
for
drede
and
losse
of
temporall
goodes
they
lose
grace
and
fall
in
to
more
confusyon
and
shame
than
they
myght
fall
in
before
/
or
they
were
depryued
fro
the
dygnyte
of
my
sones
blode
.
¶
This
bonde
is
seyled
with
the
seyle
of
derkenes
/
for
they
knowe
not
in
to
how
many
inconuenyences
and
wretchednesses
they
be
fall
/
and
so
make
other
to
fall
in
the
same
/
and
therfore
they
amende
them
not
/
nor
correcke
them
not
/
bycause
they
do
not
knowe
how
for
derkenes
/
for
as
blynde
folke
they
ioye
bothe
of
theyr
dampnacyon
of
soule
&
body
.
¶
Be
sorowfull
doughter
therfore
/
for
to
se
suche
blyndenesse
and
wretchednes
in
suche
as
be
wasshed
in
that
precyous
blode
(
as
thou
arte
)
and
ben
noryshed
with
the
same
blode
at
the
brest
of
holy
chyrche
/
and
now
as
enuyous
folke
for
seruyle
drede
/
and
vnder
colour
of
correccyon
of
defautes
of
my
mynystres
/
of
the
whiche
I
haue
forbyd
them
that
they
shold
not
touche
them
/
they
be
withdrawe
fro
that
holy
breste
.
¶
Wherfore
tremblynge
&
drede
sholde
bothe
occupy
the
&
my
other
seruauntes
/
whan
thou
here
that
wretched
bonde
named
.
¶
Thy
tonge
were
not
suffycyent
to
tell
how
vyle
it
is
to
me
/
&
yet
worst
of
al
it
is
that
they
wyll
couer
themselve
with
the
mantell
of
correccyon
of
defautes
of
my
mynysters
/
wenynge
therby
that
they
hyde
theyr
owne
defautes
/
and
they
thynke
not
that
there
may
no
mantell
hyde
fro
my
syghte
onythynge
/
they
maye
well
hyde
them
fro
that
eye
of
a
creature
/
but
not
fro
me
/
for
ther
is
nothynge
hydde
fro
me
.
¶
I
loued
you
and
knewe
you
or
than
ye
were
/
and
this
is
one
of
the
causes
why
deedly
creatutures
wyll
not
amende
theyr
lyuynge
/
for
in
suche
they
byleue
not
with
the
lyghte
of
very
quycke
feythe
that
I
beholde
them
/
for
yf
they
dyd
byleue
veryly
that
I
behelde
theyr
defautes
/
&
that
euery
defaute
shal
be
punyshed
/
lyke
as
euery
good
dede
shall
be
rewarded
/
they
sholde
neuer
do
somoche
euyll
as
they
do
/
but
of
that
that
they
had
done
they
wolde
amende
them
and
mekely
aske
my
mercy
/
and
than
I
with
the
mene
of
my
sones
bloode
shall
graunte
them
mercy
/
but
they
be
as
obstynate
folke
and
reprobate
folke
fro
my
endelesse
goodnesse
/
&
they
been
fal
in
to
the
vttermoste
fall
that
they
myghte
fall
in
/
depryued
fro
lyghte
by
theyr
owne
defautes
/
and
they
be
made
as
blynde
folke
parsuers
of
my
blode
/
the
whiche
sholde
not
be
for
no
defaute
that
is
done
of
my
mynysters
/
whiche
do
mynystre
the
mysteri
of
my
sones
precyous
blode
.
¶
A
shorte
repetycyon
of
that
that
is
sayde
before
/
of
holy
chyrche
and
of
that
mynystres
.
I
Haue
somwhat
tolde
the
dere
doughter
of
the
reuerence
whiche
sholde
be
done
to
my
mynystres
(
not
withstondȳde
theyr
defautes
)
for
the
reuerence
is
not
done
nor
ought
not
to
be
done
to
them
for
them
/
but
for
the
auctoryte
that
I
haue
gyuen
to
them
.
¶
And
also
I
haue
tolde
the
that
the
mystery
of
the
sacramente
may
not
be
deuyded
nor
lessed
for
no
defaute
that
they
do
/
and
therfore
shall
no
reuerence
be
mynushed
nother
made
lesse
anendes
them
/
for
it
is
not
done
for
them
/
but
for
the
tresour
of
the
blode
that
I
haue
gyuen
in
to
theyr
kepynge
.
¶
The
contrary
of
this
haue
I
shewed
the
how
greuous
it
is
and
how
it
dyspleseth
me
/
&
what
harme
it
is
to
them
/
the
vnreuerence
and
parsecucyon
of
my
sones
blode
.
¶
I
also
haue
tolde
the
of
the
bonde
that
they
make
agaynst
me
/
and
how
so
ybounde
they
serue
the
fende
/
that
thou
maye
haue
the
more
compassyon
.
¶
Lo
this
is
one
defaute
that
I
haue
tolde
the
in
specyall
for
the
parsecucyon
of
holy
chyrche
/
and
the
same
wyse
generally
I
saye
the
of
crysten
relygyon
the
whiche
do
dwel
in
deedly
synne
/
and
dyspyse
that
blode
of
my
sone
Ihesu
/
depryuynge
themselve
fro
the
lyfe
of
grace
.
¶
In
this
wyse
it
dyspleaseth
me
that
greuous
synne
.
¶
Of
the
excellence
and
vertues
/
and
of
the
holy
wetkes
of
vertues
and
holy
mynystres
/
and
howe
they
haue
the
condycyon
of
the
sonne
/
and
of
the
correccyons
to
theyr
subiectes
.
NOw
shall
I
gyue
the
a
lytell
refresshynge
to
thy
soule
/
I
shal
swage
the
sorowe
of
derkenes
of
these
wretched
subiectes
with
the
holy
lyuynge
of
my
mynystres
/
of
whome
I
sayde
to
the
they
haue
the
condycyon
of
the
sonne
/
for
with
the
odour
of
theyr
holy
vertu
/
the
stynkynge
fylthe
of
theyr
wretchyd
lyuynge
is
swaged
/
and
the
derkenesse
of
them
is
swaged
with
theyr
lyghte
.
¶
Open
therfore
the
eye
of
thy
intelleccyon
/
and
beholde
in
me
the
lyghte
or
the
sonne
of
ryghtewysenesse
/
and
thou
shal
se
my
gloryous
mynysters
how
they
mynystre
by
mynystracyon
of
the
sonne
that
they
mynystre
/
they
take
vpon
them
the
condycyon
of
the
sonne
(
as
Peter
the
prynce
of
all
the
apostles
)
that
receyuen
the
keyes
of
heuen
.
¶
And
ryght
so
of
other
that
in
the
holy
orcherde
of
holy
chyrche
mynystred
lyghte
/
that
is
the
body
and
the
blode
of
my
onely
sone
Ihesu
/
and
also
the
sacramentes
of
holy
chyrche
whiche
auaylen
greately
/
&
gyuen
lyfe
in
vertu
of
that
precyous
blode
/
eche
of
them
be
sette
and
put
in
dyuers
degrees
after
the
state
of
theyr
callynge
/
for
to
mynystre
the
grace
of
the
holy
ghost
.
¶
Wherwith
haue
they
mynystred
?
¶
Certayne
with
the
lyght
of
grace
whiche
they
haue
take
oute
of
this
very
lyghte
/
is
that
lyghte
alone
.
¶
Naye
?
¶
For
the
lyghte
of
grace
may
not
be
alone
/
nor
it
maye
not
be
departed
/
but
it
muste
nedes
other
be
hole
(
or
not
)
&
he
that
is
in
deedly
synne
/
is
depryued
fro
that
lyghte
of
grace
/
and
he
that
hathe
grace
/
hathe
the
eye
of
intelleccyon
illumyned
/
in
knowynge
me
that
haue
bothe
gyuen
hym
grace
and
vertu
/
the
whiche
vertu
conserueth
and
kepeth
that
grace
/
and
in
the
lyghte
he
knoweth
wretchednes
of
synnes
and
causes
of
them
(
that
is
the
propre
sencyble
loue
)
&
therfore
he
hateth
it
/
and
so
by
hatynge
/
he
receyueth
also
the
het●
of
dyuyne
charyte
in
his
affeccyon
/
whiche
affeccyon
renued
after
intelleccyon
/
he
receyueth
also
the
hete
of
this
gloryous
lyghte
/
she
wynge
the
doctryne
of
my
onely
sothefaste
sone
Ihesu
/
Wherby
his
mynde
is
reformed
to
remembre
hym
of
the
benefytes
of
his
precyous
blode
of
my
sone
Ihesu
/
and
he
may
not
haue
one
power
of
the
soule
fulfylled
in
receyuynge
of
me
very
sonne
/
but
yf
he
haue
all
thre
/
wherby
that
they
be
sette
in
ordre
/
&
gadered
togyder
in
my
name
.
¶
For
as
soone
as
the
eye
of
intelleccyon
aryseth
hym
with
the
lyghte
of
feythe
for
to
se
sencyble
hymselfe
beholdynge
in
me
/
anone
affeccyon
rēueth
after
/
louynge
the
thynge
whiche
the
eye
of
intelleccyon
seeth
and
knoweth
/
and
also
the
mynde
is
fulfylled
with
the
same
thynge
that
affeccyon
loueth
.
¶
And
than
anone
whan
they
be
dysposed
/
they
taken
parte
of
me
endelesse
sonne
/
and
so
they
be
illumyned
in
my
power
/
and
in
the
wysedome
of
my
onely
sothefast
sone
Ihesu
/
and
in
the
myldenes
of
of
the
fyre
of
the
holy
ghoste
.
¶
And
thus
thou
maye
knowe
that
they
haue
take
vpon
them
the
condycyon
of
the
sonne
(
that
is
to
saye
)
they
be
arayed
with
me
that
am
that
very
sonne
/
&
they
do
as
the
sonne
.
¶
The
sonne
heteth
and
yllumyneth
&
with
his
hete
/
it
maketh
the
erthe
for
to
brynge
forthe
fruyte
.
¶
In
the
same
wyse
my
deuoute
ministers
chosen
/
anoynted
/
and
sende
in
to
the
mysteryal
body
of
holy
chyrche
by
me
/
do
mynystre
me
that
am
very
sonne
/
that
is
the
body
and
blode
of
my
onely
sothefast
sone
Ihesu
with
other
sacramentes
/
whiche
receyue
lyfe
of
this
sacrament
.
¶
They
do
mynystre
that
sacrament
of
the
auter
actually
/
for
they
gyuen
lyghte
in
the
mysteryall
body
of
holy
chyrche
/
whiche
is
lyghte
aboue
naturall
cunnynge
/
that
is
called
cunnynge
aboue
kynde
/
with
honest
lyuynge
and
holy
shewynge
of
the
doctryne
of
my
sothefaste
sone
/
and
so
they
do
mynystre
heet
of
brennynge
charyte
/
with
the
whiche
brennynge
charyte
/
they
make
barayne
soules
to
burgyon
floures
of
vertu
/
yllumynynge
them
with
the
lyghte
of
vertu
and
cunnynge
/
and
wich
theyr
holy
ordynate
and
well
ruled
lyuynge
/
they
put
away
derkenesse
of
deedly
synnes
and
moche
infydelyte
.
¶
And
also
they
sette
in
rule
the
lyfe
of
them
that
lyue
vnruly
/
that
also
lyue
in
derkenesse
of
synnes
/
and
in
dulnes
of
pryuacyon
of
charyte
.
¶
Thus
thou
maye
knowe
that
they
be
the
sonne
/
for
they
haue
take
vpon
them
the
condycyon
of
the
sonne
/
of
me
that
am
very
sonne
/
and
by
affeccyon
of
loue
they
be
one
with
me
and
I
with
them
/
as
I
haue
tolde
the
in
another
place
.
¶
Eche
of
them
after
theyr
state
and
lyuynge
(
as
I
haue
chosen
them
)
do
gyue
lyghte
in
holy
chyrche
.
¶
Peter
gaue
lyghte
with
his
techynge
and
prechyng●
and
at
the
laste
by
shedynge
of
his
blode
.
¶
Gregory
with
his
cunnynge
&
declaracyon
of
holy
wryte
/
and
also
with
the
myrrour
of
holy
lyuynge
.
¶
Syluester
gaue
lyghte
in
holy
chyrche
whan
he
dysputed
agaynst
the
paynyms
/
so
bryngynge
in
by
dysputacyon
/
and
lyghte
/
and
prefe
of
holy
feythe
amonges
them
/
the
whiche
he
shewed
to
the
bothe
by
his
wordes
&
by
his
dedes
.
¶
Yf
thou
tourne
that
to
Austyn
and
to
gloryous
Thomas
/
or
to
Ierome
/
or
to
other
doctours
/
thou
shall
se
how
moche
lyght
they
haue
sende
in
to
my
spouse
holy
chyrche
(
dystroynge
errours
)
as
lanternes
sette
on
hyghe
vpon
a
candelstycke
/
with
very
parfyte
mekenes
.
¶
And
as
they
that
hongre
my
worshyp
and
honoure
&
also
helthe
of
soules
/
that
very
meet
with
grete
delyte
they
ete
vpon
the
table
of
the
blessyd
crosse
.
¶
Martyrs
also
with
theyr
blode
shedynge
/
whiche
blode
in
my
syght
gaue
ryght
swete
smell
and
broughte
in
lyghte
with
vertu
in
to
my
spouse
holy
chyrche
.
¶
They
spredde
abrode
the
feythe
/
and
they
that
were
in
derkenesse
came
to
the
lyghte
of
feythe
/
&
in
them
the
lyghte
of
feythe
dyd
shyne
.
¶
Prelates
also
sette
in
the
state
of
prelacy
by
my
onely
sothefaste
sone
Ihesu
cryste
/
he
beynge
in
erthe
yelded
to
me
with
holy
honest
lyuynge
the
sacryfyce
of
ryghtewysenesse
/
the
ghostly
precyous
stone
of
Margaryte
/
that
is
called
the
Margaryte
of
ryghtewysenesse
/
the
ghostly
precyous
stone
shyned
in
them
and
in
theyr
subiectes
with
very
mekenesse
/
brennynge
charyte
/
and
lyghte
of
dyscrecyon
in
them
pryncypally
ryghte
wysely
they
yelden
to
me
my
dewe
dewte
/
that
is
glory
and
laude
to
my
name
.
¶
To
them
they
yelde
hate
and
dysplesaunce
of
theyr
owne
propre
sensualyte
/
dyspysynge
vyces
and
takynge
vertu
with
the
charyte
of
me
and
of
theyr
neyghboure
/
with
mekenesse
they
dyspyse
pryde
/
and
as
angels
they
wente
to
the
auter
with
purete
bothe
of
herte
and
of
body
/
and
so
with
grete
clennes
of
soule
they
sayd
theyr
masses
/
ryghte
feruently
brennynge
in
the
ouen
of
charyte
/
&
bycause
they
dyd
ryghtwysenesse
of
themselve
/
therfore
afterwarde
all
they
dyd
in
the
same
wyse
ryghtewysenesse
to
theyr
subiertes
/
for
to
make
them
to
lyue
vertuously
.
¶
They
dyd
blame
them
without
seruyle
drede
/
whan
they
were
blame
worthy
/
for
they
behold
nothynge
to
themselfe
/
but
onely
to
my
worshyp
and
helthe
of
soules
/
as
good
curates
suers
of
my
sothefaste
sone
Ihesu
/
that
is
the
hyghe
souerayne
curate
whome
I
haue
gyue
to
you
for
to
gouerne
you
the
be
beestes
/
&
he
gaue
his
lyfe
for
you
.
¶
All
suche
curates
do
folowe
the
steppes
of
hym
/
wherfore
they
do
correcke
&
wyll
not
suffre
stynkynge
mēdres
to
growe
in
holy
chyrche
without
correccyon
/
but
charytably
with
that
oyntmente
of
benygnyte
/
and
with
sharpnesse
of
fyre
curtynge
the
woundes
of
theyr
defautes
awaye
/
by
vndernymynge
and
penaunce
moche
or
lytell
after
the
greatenesse
of
the
synne
.
¶
And
for
suche
correccyon
so
truly
and
feythe
fully
done
for
that
loue
of
me
/
they
dyd
not
fere
for
to
dye
.
¶
These
were
very
gardyners
/
that
with
grete
besynesse
and
holy
drede
pulled
vp
the
thornes
of
deedly
synnes
/
and
they
dyd
plante
the
plantes
of
swete
vertu
/
wherby
the
subietes
dyd
lyue
in
very
holy
drede
/
&
they
dyd
encrese
vertuously
/
as
by
smellynge
of
floures
in
the
mysteryal
body
of
holy
chyrche
.
¶
And
bycause
there
was
in
theyr
curates
no
venym
of
deedly
synne
/
therfore
they
dyd
kepe
holy
ryghtewysenesse
/
&
withoute
ony
seruyle
drede
/
they
vndertoke
theyr
syntull
subiecces
myghtely
.
¶
This
was
and
is
the
very
Margaryte
/
the
whiche
gaue
bothe
pease
and
lyghte
in
to
the
soules
of
reasonable
creatures
/
and
made
them
to
stonde
stydfastly
in
holy
drede
/
theyr
hertes
were
one
in
me
/
and
eche
of
them
togyder
in
very
charyte
/
wherfore
I
wyll
that
thou
knowe
that
ther
was
neuer
nothynge
that
brought
in
somoche
derkenesse
and
dyuysyon
in
to
the
worlde
bytwene
seculers
&
relygyous
clerkes
&
curates
of
holy
chyrche
/
as
hathe
the
derkenesse
of
vnryghtful
lyuynge
/
by
the
whiche
the
lyghte
of
ryghtewysenesse
defayleth
.
¶
There
may
no
state
be
kepte
nother
in
temporall
lawe
/
nor
in
dyuyne
lawe
/
withoute
holy
ryght
wysenesse
.
¶
For
he
that
is
not
blamed
/
nor
vndernome
fro
his
trespas
of
his
curate
/
he
begynneth
●or
to
waxe
a
stynkynge
membre
of
the
body
of
holy
chyrche
/
vpon
the
whiche
membre
yf
a
leche
the
is
a
curate
of
holy
chyrche
laye
on
oyntement
of
softe
and
easy
spekynge
/
and
dothe
not
serche
fyrst
the
wounde
by
represe
and
vndernymynge
/
the
wounde
waxeth
corrupte
by
encrese
of
his
deedly
synne
/
and
so
roteth
al
the
body
of
holy
chyrche
/
but
it
be
the
soner
cutte
a
waye
&
departed
therfro
.
¶
And
yf
he
be
a
trewe
and
a
good
curate
of
soules
/
as
other
gloryous
curates
of
soules
haue
be
before
/
he
wyll
not
laye
an
oyntment
of
softe
and
easy
spekynge
/
without
the
fyre
of
blamynge
/
&
yf
the
membre
were
all
obstynate
in
his
euyl
worke
/
than
he
wyll
cutte
him
awaye
fro
the
congregacyon
of
holy
chyrche
/
lest
he
enfecte
other
with
the
stynke
of
deedly
synnes
.
¶
Curates
as
these
dayes
done
not
so
/
but
they
feyne
and
wyll
not
se
defautes
of
theyr
subiectes
.
¶
Knowes
thou
not
why
?
¶
Certayne
for
the
roote
of
theyr
owne
propre
loue
leueth
in
them
/
for
the
whiche
they
haue
take
a
wycked
cowherdes
drede
/
for
by
fere
of
losynge
of
theyr
state
or
temporall
goodes
or
prelacy
/
they
wyll
not
correcke
defautes
(
or
dare
not
)
but
they
to
as
blynde
men
do
/
&
therfore
how
theyr
state
sholde
be
kepte
(
they
knowe
not
)
for
yf
they
wyste
how
it
sholde
be
kepte
with
holy
ryght
wysenes
/
they
wolde
kepe
it
to
the
vttermost
.
¶
But
for
bycause
they
be
depryued
fro
lyghte
/
therfore
they
do
knowe
not
howe
they
sholde
kepe
it
/
they
be
dysceyued
of
theyr
owne
propre
sencyble
pass●●n
/
&
of
desyre
of
domynacyon
of
prelacy
/
&
also
they
correcke
not
defautes
of
other
/
for
they
themselve
be
gylty
in
the
same
or
greter
/
&
therfore
they
lose
bothe
sykernes
&
boldenes
/
&
be
bounde
in
the
bonde
of
seruyle
drede
/
by
the
whiche
they
myll
not
se
whan
they
may
se
/
but
suffre
thē●o
tenne
forthe
in
theyr
synnes
.
¶
In
them
is
complete
the
wordes
of
my
sothefast
sone
Ihesu
/
wher
he
saythe
in
the
gospel
.
¶
Suche
curates
be
blynde
&
leders
of
blynde
folke
/
&
yf
the
blynde
lede
that
blynde
/
bothe
fall
in
to
the
dyche
.
¶
Thus
they
dyd
not
that
somtyme
were
curates
(
suche
as
I
haue
rehersed
before
)
nor
yet
done
some
the
lyue
nowe
/
suche
as
be
my
very
trew
mynysters
/
for
they
haue
the
very
properte
of
the
sonne
/
for
in
them
is
no
derkenesse
of
deedly
synne
nor
of
ygnoraunce
/
in
asmoche
as
they
do
folowe
the
doctryne
of
my
onely
sothefaste
sone
Ihesu
.
¶
Nor
they
be
not
dull
/
for
they
be
all
brenned
in
the
ouen
of
my
charyte
/
&
be
dyspysers
of
states
&
domynacyons
in
themselve
/
&
other
delices
of
the
worlde
.
¶
They
fere
not
for
to
vndernyme
whan
/
the
tyme
is
/
for
he
that
desyreth
no
benefyce
nor
prelacy
/
is
neuer
aferde
for
to
lose
it
/
but
myghtyly
vndernymeth
.
¶
He
the
feleth
not
hymselfe
in
his
conscyence
repreued
by
synne
(
fereth
not
)
and
therfore
this
derke
Margaryte
was
not
/
nor
is
not
in
my
very
trewe
mynysters
/
but
in
them
it
is
shynynge
/
the
whiche
maketh
theym
to
desyre
pouerte
wylfully
/
whan
they
make
serche
with
very
mekenesse
/
and
therfore
they
do
not
fere
stormes
/
repreues
/
detraccyons
of
men
/
Iniuryes
/
peynes
/
and
turmentes
/
they
were
cursed
of
men
wrongefully
/
and
of
suche
as
hadde
no
auctoryte
for
to
curse
them
/
and
they
blessyd
agayne
/
and
they
dyd
suffre
theyr
wrongefull
cursynge
/
and
with
very
pasyence
as
heuenly
angels
and
more
than
angels
(
not
in
kynde
)
but
by
the
mystery
and
greate
grace
gyuen
to
them
aboue
kynde
/
for
to
mynystre
the
body
and
the
blode
of
my
onely
sothefast
sone
Ihesu
cryste
crucyfyed
on
the
cros
/
&
in
sothe
they
be
very
angelles
/
for
as
an
angell
whiche
I
gyue
to
kepe
you
/
he
mynystreth
holy
and
good
vertues
/
&
ryghte
so
my
mynysters
be
angels
/
and
therfore
contynually
they
set
theyr
eye
vpon
theyr
subiectes
as
very
gardyners
/
brethynge
in
the
hertes
of
theyr
subiectes
good
werkes
and
holy
/
offrynge
for
them
swere
desyres
and
mery
in
my
syghte
by
contynuall
prayer
with
the
doctryne
of
my
onely
sothefast
sone
Ihesu
/
and
with
ensample
of
good
lyuynge
.
¶
Thus
may
thou
se
that
they
be
angels
set
of
my
brennynge
charyte
/
as
lanterns
in
the
mysteryall
body
of
holy
chyrche
for
youre
kepynge
and
helthe
/
that
ye
blynde
maye
haue
a
leder
the
may
lede
you
in
to
the
waye
of
truthe
/
brethynge
to
you
vertuous
lyuynge
.
¶
They
drede
neuer
/
that
nother
to
them
nor
to
theyr
subiectes
shall
fayle
temporall
substaunce
/
in
asmoche
as
they
do
lyue
ymonge
them
/
with
very
mekenesse
/
hope
/
&
feythe
/
&
therfore
with
largenesse
they
do
departe
to
the
poore
men
/
the
temporall
substaunce
of
holi
chyrche
.
¶
And
so
they
dyd
kepe
to
the
full
/
that
†y†
they
sholde
kepe
&
do
/
for
asmoche
as
they
dyd
departe
the
temporall
substaunce
of
holy
chyrche
to
the
nede
and
necessyte
of
pore
men
in
holy
chyrche
.
¶
They
dyd
not
kepe
no
tresour
of
temporal
goodes
/
for
to
departe
to
poore
men
after
theyr
dysceyses
.
¶
But
there
were
many
of
them
that
for
largenesse
that
they
dyd
to
poore
men
/
lefte
theyr
chyrches
in
dette
/
and
that
was
for
the
greate
charyte
and
hope
that
they
had
in
my
prouydence
.
¶
They
auoyded
fro
them
all
seruyle
drede
/
and
therfore
they
were
aferde
of
no
lackynge
/
nother
spyrytual
nor
temporall
.
¶
This
is
a
very
token
that
my
creature
hopeth
in
me
and
not
in
hymselve
/
in
asmoche
as
he
dredeth
not
by
seruyle
drede
/
but
all
suche
that
hopen
in
themselfe
/
dreden
theyr
owne
shadowe
/
and
euer
they
thynke
that
heuen
and
erthe
wyll
fayle
theym
.
¶
With
that
drede
and
that
wycked
hope
that
they
put
in
theyr
lytel
felynge
/
they
take
so
grete
wretched
besynes
vpon
them
in
gettynge
of
remporal
goodes
and
in
kepynge
therof
/
that
they
put
behynde
them
as
it
semed
all
ghostly
goodes
/
&
vnneth
is
ther
ony
founde
that
chargeth
those
goodes
.
¶
But
suche
proude
vnfeythful
wretches
/
thynke
not
alone
that
I
am
he
that
prouyde
and
ordeyne
for
all
in
dewe
tymes
bothe
for
bodyes
&
soules
/
though
it
so
be
that
with
the
same
mesure
y
they
hope
within
me
/
with
the
same
shall
be
yelde
to
you
my
prouydence
&
godly
ordynaunce
.
¶
All
suche
presumptuous
wretches
beholde
not
veryly
/
that
I
am
he
that
am
/
&
they
be
they
that
be
not
/
here
beynge
they
receyue
of
my
endelesse
goodnesse
/
and
they
receyue
therto
grace
aboue
their
beynge
.
¶
And
therfore
he
laboreth
in
vayne
that
kepeth
his
Cyte●
/
but
it
were
kepe
with
me
&
for
me
/
all
his
labour
is
in
vayne
/
yf
he
thynke
by
his
laboure
or
desynes
for
to
defende
hymselve
withoute
me
/
for
I
am
he
alone
that
kepeth
him
(
&
sothe
it
is
)
that
the
beynge
and
the
grace
that
is
set
aboue
the
beynge
of
you
/
I
wyll
that
in
tyme
ye
excercyce
it
in
vertu
/
vsynge
fre
choyse
that
I
haue
gyuen
you
with
lyghte
of
reason
/
for
I
haue
made
you
without
you
/
but
without
you
I
maye
not
saue
you
.
¶
I
loued
you
or
that
ye
were
/
and
that
my
well
beloued
mynynsters
do
knowe
&
saye
ryght
well
.
¶
Wherfore
wonderly
of
the
loue
that
they
had
with
so
greate
largenesse
they
dyd
hope
in
me
/
and
they
had
no
drede
in
nothynge
.
¶
Syluester
dredde
not
whan
he
stode
before
the
emperoure
Constantyne
/
dysputynge
with
the
twelue
Iewes
before
a
greate
company
/
but
by
feythe
he
byleued
as
longe
as
I
was
with
hym
/
ther
myght
none
be
agaynst
hym
/
&
all
my
other
mynysters
dyd
after
the
same
maner
.
¶
They
were
neuer
alone
/
but
they
hadde
the
felyshyp
of
me
/
in
asmoche
as
they
dyd
stonde
and
dwell
in
me
by
loue
of
charyte
/
and
of
me
they
soughte
the
lyght
of
wysdome
/
that
is
of
my
onely
sothefast
sone
Ihesu
.
¶
Of
me
in
sothe
they
dyd
take
myghte
/
and
beynge
stronge
&
myghty
agaynste
prynees
and
tyrauntes
of
the
worlde
/
&
also
of
me
they
had
the
fyre
of
the
holy
ghost
.
¶
This
loue
in
them
was
and
is
felyshypped
to
h●m
that
wyll
parte
with
other
/
with
lyght
of
feythe
/
with
hope
/
&
strengthe
/
with
very
pease
/
&
with
longe
ꝑseueraunce
/
in
to
the
last
ende
of
that
dethe
.
¶
Thus
thou
may
knowe
that
they
be
not
alone
(
but
they
be
felyshypped
)
and
therfore
they
be
not
aferde
.
¶
Onely
he
that
feleth
hymselfe
without
me
(
hopynge
in
hymselfe
)
and
depryued
fro
the
loue
of
charyte
dredeth
/
and
euery
lytel
thynge
maketh
hym
aferde
/
in
asmoche
as
he
is
depryued
fro
me
/
whiche
gyue
grete
sykernes
to
sūthe
a
soule
namely
that
hathe
me
by
affeccyon
of
loue
.
¶
They
proue
this
wel
that
be
my
wel
beloued
chyldren
/
there
maye
nothynge
noye
theyr
soules
/
but
they
themsefe
noye
fendes
/
and
often
tymes
they
be
lefte
bounde
/
&
may
not
complete
the
malyce
/
for
the
vertu
and
strengthe
that
I
haue
gyuen
to
them
/
to
worke
vpon
suche
fendes
.
¶
Thy
tongue
is
not
suffycyent
to
tel
the
vertues
of
them
/
nor
the
eye
of
thy
intelleccyon
for
to
beholde
the
fruyte
that
they
receyue
in
euer
lastynge
lyfe
.
¶
They
be
as
precious
stones
/
and
so
they
dwell
in
my
syghte
/
for
I
haue
receyued
theyr
labour
/
and
the
lyghte
that
they
haue
sende
in
with
odour
of
vertu
in
to
the
mysteryall
body
of
my
spouse
holy
chyrche
/
and
therfore
I
haue
set
them
in
endelesse
lyfe
the
neuer
shall
fayle
/
and
in
greate
dygnyte
ymonge
the
ordres
of
angels
.
¶
And
they
also
receyue
blessydnes
and
ioy
in
my
meruaylous
syght
/
for
they
gaue
ensample
of
honest
lyuynge
/
and
with
lyghte
they
dyd
mynystre
the
lyghte
of
my
onely
sothefaste
sones
body
&
blode
/
and
also
other
sacramentes
.
¶
And
therfore
syngulerly
they
be
moche
loued
of
me
/
not
onely
bycause
they
haue
mynystred
my
tresoure
with
mekenesse
&
all
other
vertues
whiche
I
haue
put
in
theyr
hondes
/
but
bycause
they
dyd
cease
neuer
to
reduce
and
brynge
in
beestes
that
were
loste
to
the
felde
of
holy
chyrche
/
as
good
shepeherdes
or
curates
sholde
do
.
¶
For
they
dyd
dyspose
them
for
hongre
and
helthe
of
soules
/
by
affeccyon
of
loue
to
dye
for
soules
/
that
they
myght
therby
pull
out
soules
out
of
the
fendes
daunger
.
¶
They
were
seke
with
seke
men
/
that
they
sholde
not
fall
to
dyspayre
/
they
dyd
wepe
also
with
wepers
/
&
ioyed
with
ioyers
.
¶
And
so
swetely
they
do
couet
to
gyue
to
eche
soule
meet
of
his
helth
by
compassyon
&
ioyfulnesse
/
conseruynge
them
that
were
good
by
ioyenge
of
theyr
vertuous
lyuynge
/
&
confortynge
them
therin
/
they
freted
not
themselfe
not
with
enuy
for
theyr
owne
good
lyuynge
/
but
they
were
large
in
charyte
to
me
and
to
all
theyr
subiectes
/
and
they
that
were
enfected
/
they
drewe
out
charytably
of
theyr
defautes
/
makynge
themselve
vertuously
ful
of
fautes
/
&
seke
with
them
(
as
I
haue
sayd
before
)
&
so
with
holy
and
very
compassyon
/
with
charytable
correccyon
and
penaunce
for
theyr
defautes
/
they
bare
penaunce
with
them
/
that
is
for
the
loue
that
they
had
to
theyr
soules
/
they
bare
more
peyne
on
themselfe
by
compassyon
than
they
dyd
receyue
of
them
/
and
somtyme
ther
were
some
of
them
that
wolde
bere
the
same
penaunce
that
they
bare
actually
/
and
namely
whan
they
sawe
that
theyr
penaunce
was
harde
to
them
and
so
deedly
/
&
so
shortly
the
penaunce
that
they
bare
was
tourned
to
them
in
to
swetnes
.
¶
All
suche
mynysters
whan
they
were
made
p̄lates
/
they
wolde
somtyme
make
themselfe
subicctes
/
and
somtyme
seruauntes
whan
they
were
lordes
/
and
somtyme
(
as
I
sayde
)
they
wolde
make
them
by
compassyon
lyke
olde
people
/
and
whan
they
were
stronge
&
myghty
/
they
made
themselfe
feble
ymonge
feble
/
with
fooles
&
ryghte
symple
people
/
they
shewed
themselfe
symple
/
and
so
with
all
maner
of
people
by
mekenesse
&
charyte
they
couthe
lede
theyr
lyues
and
gyue
eche
of
them
meet
.
¶
But
who
dyd
this
?
¶
Certayne
the
honger
of
desyre
that
they
dyd
conceyue
in
me
/
of
my
worshyppe
and
helthe
of
soules
.
¶
They
ranne
for
to
ete
the
blessyd
meet
/
vpon
the
table
of
my
blessyd
sone
Ihesu
cryste
on
the
cros
/
eschewynge
no
maner
labour
/
but
as
louers
of
soules
&
good
curates
of
holy
chyrche
/
for
the
spredynge
abrode
of
holy
feythe
/
they
wente
ymonge
thornes
of
many
try
bulacyons
/
and
they
punyshed
themselfe
with
very
pasyence
/
offerynge
to
me
encens
of
loue
longynge
/
and
swete
smellynge
desyres
of
meke
and
contynual
prayer
/
with
wepynge
and
waylynge
.
¶
And
so
they
anoynted
the
woundes
of
theyr
neyghbours
sores
(
the
is
to
saye
)
the
woundes
of
deedly
synses
/
by
the
whiche
anoyntynge
they
were
made
parfytely
hole
/
yf
they
with
mekenesse
dyd
receyue
suche
denoute
oyntementes
.
¶
A
repetycyon
of
wordes
sayde
before
/
and
of
the
reuerence
that
shall
be
done
to
preestes
/
whether
they
be
good
or
badde
.
NOw
my
dere
doughter
I
haue
shewed
to
the
a
lyted
sparcle
of
the
excellence
of
theym
.
¶
I
call
it
a
sparcle
in
comparyson
of
that
excellence
that
is
with
me
in
heuen
of
theym
.
¶
I
haue
also
tolde
vnto
the
of
theyr
dygnyte
and
worthynesse
/
in
the
whiche
dygnyte
I
haue
put
them
s●che
as
I
haue
chosen
to
my
specyall
mynysters
/
and
of
that
dygnyte
and
auctoryte
that
I
gaue
them
/
I
wyll
not
that
for
no
defaute
that
they
done
/
they
be
touched
by
the
hondes
of
seculer
men
in
vyolence
/
for
yf
they
so
touche
them
/
they
offende
me
meruaylously
.
¶
But
I
wyll
that
they
haue
them
in
dewe
reuerence
(
not
for
themselfe
)
but
for
me
/
that
is
for
the
auctoryte
that
I
haue
gyuen
them
/
and
that
reuerence
sholde
neuer
be
mynyshed
/
thoughe
vertu
be
mynyshed
in
them
.
¶
I
tolde
that
also
of
vertuous
mynysters
and
of
theyr
vertues
/
for
I
sayd
they
be
mynysters
of
the
sonne
/
that
is
is
of
the
body
and
the
blode
of
my
onely
sothefast
sone
Ihesu
.
¶
And
also
they
be
mynysters
of
all
other
sacramentes
/
for
that
dygnyte
toucheth
&
longeth
bothe
to
good
mynysters
&
to
bad
/
eche
of
them
maye
do
that
mynystracyon
.
¶
I
sayd
to
the
also
that
they
that
be
suche
blessyd
mynysters
/
haue
the
condycyon
of
the
sonne
/
yllumynynge
&
hetynge
by
the
loue
of
charyte
theyr
neyghbours
/
&
with
that
hete
they
make
verrues
to
bur●owne
and
growe
in
the
soules
of
theyr
subiectes
.
¶
I
sayde
also
to
that
/
that
they
were
angels
ordeyned
of
me
for
youre
kepynge
/
for
to
kepe
you
&
brethe
in
you
to
your
holy
conuersacyon
of
lyuynge
perfyte
prayers
&
doctryne
with
the
myrrour
of
good
lyuynge
/
&
also
that
they
may
serue
you
/
mynystrynge
to
you
the
holy
sacramentes
.
¶
Thus
thou
maye
se
how
moche
they
be
worthy
for
to
be
beloued
/
&
in
what
reuerence
they
shold
be
had
/
for
euery
vertuous
minyster
is
worthy
to
be
beloued
&
had
in
reuerence
/
●or
that
auctoryte
y
they
haue
of
me
in
mynystrynge
of
the
sacramentes
of
holy
chyrche
.
¶
And
so
for
theyr
vertu
&
dygnyte
they
shold
he
loued
/
&
theyr
defautes
shold
be
hated
the
lyuen
wretchedly
/
yet
sholde
ye
not
make
youre selfe
Iudges
(
for
I
wyll
not
that
)
bycause
they
be
my
mynysters
anoynted
.
¶
Ye
knowe
wel
that
yf
an
vnclene
man
&
yll
arayed
sholde
brynge
to
you
fro
a
grete
lorde
a
worthy
tresour
/
of
the
whiche
tresour
ye
muste
take
gladly
/
what
for
the
loue
of
the
tresour
&
the
lorde
that
sende
it
/
ye
wyll
not
hate
the
brynger
/
though
he
be
torne
&
ragged
.
¶
I
trowe
ye
wolde
besy
you
for
reuerence
of
the
lorde
with
all
youre
myght
to
wasshe
or
auoyde
awaye
his
vnclennesse
/
&
him
to
araye
more
better
.
¶
Ryght
so
sholde
ye
do
after
the
ordre
of
charyte
and
of
dewete
to
suche
vnworthy
mynysters
/
and
I
wyl
that
ye
do
so
to
suche
vnworthy
mynysters
/
that
with
vnclennesse
&
torne
clothes
of
vyces
departed
fro
charyte
/
brynge
to
you
grete
tresours
/
that
is
holy
sacramentes
of
holy
chyrche
/
of
the
whiche
sacramentes
/
ye
receyue
lyfe
of
grace
/
thoughe
they
be
in
so
grete
defautes
/
of
the
which
ye
receyue
them
mekely
for
the
loue
of
me
endeles
god
/
whome
I
sende
to
you
for
to
mynystre
the
sacramentes
/
as
I
haue
sayde
.
¶
Theyr
defautes
sholde
be
dysplesynge
to
you
/
&
ye
sholde
with
all
youre
myght
charytably
with
holy
prayer
araye
them
agayne
in
vertuos
lyuynge
/
and
washe
with
teeres
theyr
vnclennesse
awaye
fro
them
/
that
is
offre
them
vp
to
me
with
wepynge
and
waylynge
and
holy
desyre
/
that
I
maye
araye
them
agayne
of
my
endelesse
goodnesse
with
the
vesture
of
charyte
.
¶
Ye
knowe
well
that
I
wyll
shewe
and
do
to
them
grace
/
so
that
they
wyll
dyspose
them
for
to
receyue
it
/
and
that
ye
also
dyspose
you
for
to
beseche
me
and
praye
me
for
them
/
for
it
is
not
my
wyl
that
they
mynystre
to
you
my
gracyous
sonne
(
as
I
haue
sayde
)
in
derkenesse
/
nor
that
they
be
naked
fro
the
clothe
of
vertu
/
nor
that
they
be
vnclene
by
dyshonest
lyuynge
/
but
I
haue
put
them
to
you
as
angels
in
erthe
/
and
as
my
sonne
that
sholde
gyue
lyght
.
¶
Thus
sholde
ye
praye
for
them
to
me
/
and
not
for
to
Iudge
them
/
but
suffre
me
to
hane
the
Iudgement
of
them
/
and
I
by
youre
prayers
yf
they
wyll
receyue
mercy
/
I
shall
gyue
them
mercy
/
&
yf
they
wyll
in
nowyse
correcke
them
in
this
lyfe
/
the
dygnyte
that
they
haue
shall
tourne
them
to
greate
harme
/
for
with
greate
reprefe
in
the
ende
of
theyr
dethe
/
they
shal
be
sende
of
me
to
endeles
peyne
/
yf
as
I
sayde
they
amende
them
not
in
theyr
lyuynge
and
receyue
not
the
largenesse
of
my
mercy
.
¶
And
of
the
dedes
and
wycked
lyfe
of
euyll
preestes
/
and
euyll
mynysters
.
NOw
take
hede
dere
doughter
/
to
the
ende
that
thou
and
other
of
my
seruauntes
maye
haue
more
mater
to
offre
for
them
to
me
meke
and
contynual
prayer
/
I
wyl
shewe
the
the
wretched
lyuynge
of
them
.
¶
They
that
be
wycked
what
euer
syde
thou
tourne
the
/
be
they
seculers
or
relygyous
clerkes
or
prelates
/
smale
or
greate
/
yonge
or
olde
/
in
what
maner
of
kynde
they
stonde
in
euer
thou
shall
fynde
synne
&
offences
/
and
all
they
caste
to
me
fylthe
of
deedly
synnes
/
and
yet
that
fylthe
hurteth
not
me
nor
defouleth
me
/
but
it
defouleth
themselve
.
¶
Beholde
doughter
lyke
as
I
haue
tolde
to
the
the
vertuous
lyuynge
of
my
chosen
mynysters
/
so
nowe
I
tel
the
the
wretched
lyuynge
of
wycked
mynysters
/
to
make
the
haue
ruthe
and
compassyon
of
them
/
and
also
to
make
the
to
knowe
what
peynes
they
be
worthy
to
haue
/
lyke
as
good
mynysters
be
worthy
endeles
ioye
/
that
is
for
to
be
sette
in
my
syghte
for
euer
more
/
as
ghostly
margaryte
stones
/
and
that
contrary
shall
be
done
to
suche
wretched
ministers
/
for
they
shal
receyue
cruell
peynes
.
¶
Knowes
thou
not
my
dere
doughter
with
sorowe
and
bytternesse
of
thy
herte
where
they
haue
set
theyr
begynnynge
&
grounde
?
¶
Certayne
they
haue
set
theyr
begynnynge
and
grounde
of
synne
in
theyr
owne
propre
loue
/
by
the
whiche
propre
loue
/
the
tree
of
pryde
is
sprunge
in
them
with
leues
of
vndyscrecyon
/
for
as
vndyscrete
folke
they
take
vpon
them
and
arecte
to
themselfe
grete
glory
of
the
worlde
/
and
they
serche
for
hye
p̄laces
with
araymentes
and
delyces
of
theyr
bodyes
.
¶
To
me
they
do
yelde
reprefe
and
blame
/
so
they
yelde
to
themselve
that
is
not
theyrs
/
and
to
me
that
is
not
myne
/
for
to
me
sholde
be
yelde
glory
and
praysynge
/
&
to
them
sholde
be
yelded
hate
of
theyr
owne
propre
sensualyte
/
with
very
knowlege
of
themselfe
/
holdynge
themselfe
vnworthy
for
to
haue
suche
mynystracyon
as
they
haue
receyued
of
me
/
but
they
do
the
contrary
for
they
be
proude
and
maye
not
be
fulfylled
with
no
worldeli
good
/
but
euer
they
frete
the
erthe
of
worldely
rychesse
/
strayte
/
couetous
/
and
ful
of
iniury
/
agaynst
theyr
neyghbours
.
¶
And
by
suche
wretched
pryde
and
iniury
that
they
take
of
theyr
owne
sencyble
loue
/
they
leue
cure
of
soules
/
and
putte
them
for
to
kepe
onely
temporall
goodes
/
and
so
sende
out
my
beestes
whiche
they
haue
in
kepynge
/
as
shepe
with
oute
a
shepeherde
/
for
they
nother
fede
them
nor
noryshe
them
bodyly
nor
ghostly
.
¶
For
all
be
it
that
they
mynystre
to
you
ghostly
the
sacramentes
of
holy
chyrche
/
yet
they
fede
you
not
ghostly
with
hertly
prayer
/
with
the
hongre
and
desyre
of
helth
of
youre
soules
/
nor
yet
with
holy
&
honest
lyuynge
.
¶
And
also
they
fede
not
theyr
subiectes
temporally
with
&
mporall
goodes
/
as
poore
folke
and
suche
other
nedy
folke
/
whose
substaunce
of
temporall
goodes
(
as
I
haue
sayd
the
)
sholde
be
deuyded
in
to
thre
partes
/
one
to
the
necessyte
&
releuynge
of
theyr
one
nede
/
another
to
poore
folke
/
and
the
shyrde
to
the
profyte
of
the
chyrche
.
¶
They
do
not
thus
/
but
they
do
the
contrary
/
all
that
good
whiche
they
sholde
departe●o
poore
people
(
as
they
be
bounde
)
they
do
spende
it
in
Symony
/
and
so
they
sell
the
grace
of
the
holy
ghost
/
for
wynnynge
of
benefyces
.
¶
And
of
these
curates
some
be
so
wretched
/
that
in
no
wyse
they
wyll
gyue
to
the
poore
of
the
substaunce
of
temporall
goodes
/
suche
as
I
h●●e
gyuen
to
them
/
but
euer
they
loke
for
to
haue
of
theyr
subiectes
.
¶
And
so
moche
they
loue
theyr
subiectes
/
as
they
receyue
temporall
goodes
of
them
/
and
no
more
.
¶
All
the
goodes
of
holy
chyrche
they
spende
in
none
otherwyse
/
than
aboute
bodyly
araymentes
and
delycate
clothes
/
not
as
clerkes
and
relygyous
folke
/
but
as
lordes
and
courtyers
.
¶
And
they
besy
themselfe
for
to
haue
formall
horses
/
moche
syluer
/
vesselles
/
and
cuppes
of
golde
/
with
other
curyous
araymentes
of
houses
/
kepynge
and
vnryght
wysely
holdynge
suche
thynge
as
they
sholde
not
holde
/
with
moche
vanyte
of
herte
/
and
ofte
tyme
ymonge
suche
vanytes
/
theyr
herte
speketh
and
thynketh
vnornately
/
euerdesyrȳge
(
as
neuer
sacyate
)
more
and
more
.
¶
And
all
theye
desyres
is
in
festes
or
dyuers
/
makynge
to
themselfe
a
god
of
theyr
wombes
/
etynge
and
drynkynge
oute
of
tyme
as
very
glotons
.
¶
Alas
alas
of
suche
myserable
and
wretchedfull
lyuynge
/
for
that
onely
my
swete
sothefaste
sone
Ihesu
cryste
hathe
purchased
with
greate
peyne
vpon
the
crosse
/
they
spende
it
with
open
comune
women
.
¶
They
be
deuourers
of
soules
that
my
sone
Ihesu
cryst
bought
with
his
precyous
blode
/
deuourynge
and
spyllynge
the
same
soules
/
with
very
moche
wretchedde
lyuynge
in
manye
maner
wyses
/
and
of
that
good
that
sholde
longe
to
poore
folke
/
they
do
fede
and
nory
she
theyr
owne
chyldren
.
¶
O
you
temples
of
the
deuyl
/
I
ordeyned
you
as
angels
in
erthe
/
&
you
haue
conformed
&
made
youreselfe
deuylles
/
for
ye
do
the
seruyce
of
deuylles
/
suche
derkenes
as
they
haue
/
they
gyuen
forthe
&
they
mynystre
also
cruell
tourmentry
.
¶
They
withdrawe
soules
frome
grace
with
many
dyuers
temptacyons
/
so
for
to
brynge
them
in
to
deedly
synnes
(
that
is
to
saye
)
they
do
what
they
may
for
to
brynge
a
soule
to
deedly
synne
/
thoughe
it
so
be
that
no
soule
maye
fall
in
to
deedly
synne
/
but
yf
it
consent
therto
.
¶
Ryghte
so
done
all
suche
wretched
mynysters
whiche
be
not
worthy
to
be
called
my
mynysters
/
for
they
be
deuylles
incarnate
/
in
asmoche
as
they
be
conformed
in
wyll
to
the
condycyon
of
deuylles
/
and
therfore
they
done
and
fulfyll
theyr
offyces
/
mynystrynge
me
that
am
very
lyghte
with
derkenesse
of
deedly
synnes
/
&
so
they
mynystre
me
cursedly
to
theyr
subiectes
/
and
to
other
reasonable
creatures
.
¶
Lo
thus
thou
maye
knowe
how
they
mynystre
confusyon
/
shame
/
&
peyne
/
in
to
the
soules
of
theyr
subiectes
/
the
whiche●
subiectes
se
them
and
beholde
them
how
they
lyue
vnordynately
/
withdrawynge
them
fro
the
state
of
grace
&
waye
of
truthe
/
and
ledynge
theyr
subiectes
in
to
greuous
synnes
/
by
ensample
of
theyr
wycked
lyuynge
.
¶
And
yet
ther
sholde
no
subiecte
folowe
them
in
synne
/
nor
beholde
to
the
euyll
dedes
that
they
done
/
but
do
as
my
onely
sothefaste
sone
Ihesu
sayeth
in
the
gospell
/
that
is
for
to
do
as
they
do
se
by
prechynge
and
techynge
my
doctryne
of
holy
chyrche
/
suche
doctryne
as
they
haue
lerned
by
doctours
of
holy
wryte
/
&
eschewynge
theyr
euyl
lyuynge
/
nor
folowe
them
not
therm
/
nor
punyshe
them
not
therfore
/
for
so
sholde
ye
of
sende
me
/
but
leue
you
theyr
euyll
lyuynge
and
folowe
theyr
holsome
doctryne
.
¶
For
I
am
swete
god
&
endelesse
/
that
rewarde
all
good
/
and
punyshe
all
euyll
/
I
spare
not
for
to
punyshe
them
for
theyr
dygnyte
bycause
they
be
my
mynystres
/
but
I
do
punyshe
suche
whan
they
trespas
so
of
malyce
more
greuously
than
I
do
other
(
but
yf
they
amende
them
)
for
they
haue
receyued
of
my
goodnesse
more
than
other
/
&
therfore
whan
they
trespas
maliciously
/
they
be
worthy
more
peyne
than
another
.
¶
Thus
thou
may
knowe
&
se
that
suche
wycked
mynysters
be
deuylles
/
as
I
haue
shewed
that
/
/
lyke
as
my
chosen
mynysters
be
angelles
in
erthe
/
doynge
the
offyces
of
angels
.
¶
How
vnryghtwysenes
reyneth
in
yll
mynysters
/
&
in
them
specyally
that
correcke
not
theyr
subiectes
.
I
Sayde
to
the
that
in
my
chosen
mynysters
shyneth
a
ghostely
Margaryte
stone
of
ryghtwysenes
/
ryghte
so
these
wretched
mynysters
bere
in
theyr
brestes
vnryghtewysenesse
/
whiche
vnryghtwysenesse
cometh
out
of
theyr
owne
propre
loue
/
for
by
that
propre
loue
they
do
vnryghtwysenes
bot
he
agaynste
theyr
owne
soules
&
also
agaynst
me
with
derknes
of
vndyscreciō
.
¶
They
yelde
me
no
thankes
/
&
to
them
they
yelde
no
honeste
/
good
lyuynge
/
nor
desyre
of
helthe
of
soules
/
nor
hongre
of
vertu
/
&
ther fore
they
trespas
in
vnryghtwysenes
agaynst
theyr
subtectes
and
neyghbours
/
&
they
directe
no
defaute
/
but
they
be
as
blynde
folke
that
wyl
not
knowe
theyr
defautes
for
vnordynate
drede
that
they
haue
/
for
bycause
they
wolde
dysplease
creatures
/
&
in
suche
wyse
they
suffre
them
for
to
slepe
and
ly
styll
in
theyr
owne
sekenesse
.
¶
They
consydre
not
that
all
those
whiche
wyll
please
creatures
in
suche
wyse
/
they
dysplease
bothe
themsefe
and
me
that
am
theyr
maker
.
¶
And
other
whyle
they
do
correcke
the
lesse
defaute
/
bycause
they
wolde
couer
themselfe
with
a
mantell
of
excusacyon
for
doynge
of
suche
lytell
ryghtwysenesse
/
but
they
wyll
not
correcke
the
more
defaute
in
greter
persones
/
for
drede
that
they
haue
in
losynge
of
theyr
state
/
or
therselfe
/
or
theyr
benefyce
.
¶
All
other
lesse
persones
that
maye
not
noye
them
/
nor
dysease
them
/
nor
withdrawe
theyr
benefyce
or
state
fro
them
/
they
do
correcte
.
¶
This
vnryghtwysenes
is
done
with
theyr
owne
ꝓpre
wretched
loue
/
for
a
mannes
propre
loue
enuenymeth
all
the
worse
/
and
the
mysteryall
body
of
all
holy
chyrche
/
and
hathe
made
the
orcharde
of
this
spouse
wylde
/
and
hathe
arayed
it
with
stynkynge
floures
/
the
whiche
orcharde
was
renued
/
whan
my
very
trewe
tyllers
(
that
is
my
mynysters
that
be
holy
)
were
therin
with
many
swete
floures
/
for
the
lyfe
of
subiectes
were
not
enuenymed
than
by
the
wretched
lyuynge
of
curates
/
for
ofte
tyme
it
happeth
that
of
wycked
curates
/
subiectes
be
also
wycked
.
¶
But
nowe
this
spouse
holy
chyrche
is
full
of
dyuers
thornes
(
that
is
of
all
maner
synnes
)
not
for
it
maye
receyue
in
h●r
the
stynke
of
synnes
/
for
the
vertu
of
the
holy
sacramentes
maye
receyue
no
hurte
/
but
all
those
wretches
that
feden
themselve
at
the
brest
of
this
spouse
/
receyue
in
theyr
soule
the
stynkynge
fylthe
of
synne
/
puttynge
awaye
fro
them
the
worthy
dygnyte
that
I
set
them
in
.
¶
Not
for
the
dygnyte
of
them
shold
decrese
/
but
for
theyr
wretched
defautes
/
the
blode
of
my
sone
is
set
lytell
by
/
that
is
seculer
men
put
awaye
dewe
reuerence
/
thoughe
they
sholde
not
do
so
/
that
they
sholde
do
to
them
for
reuerence
of
that
blode
/
and
yet
yf
they
do
to
them
no
dewe
reuerence
as
they
ought
for
to
do
(
not
withstondynge
theyr
wretchyd
lyuynge
)
theyr
synne
is
the
more
/
neuerthelesse
these
wretches
be
to
them
a
myrroure
of
wretchednesse
/
there
they
sholde
be
a
myrroure
of
vertu
.
¶
Of
many
other
defautes
of
that
foresayde
mynystres
/
&
specyally
of
goynge
to
tauerns
/
and
of
theyr
vayne
playes
/
and
of
holdynge
of
theyr
concubynes
.
AS
thou
thynkes
wherby
receyueth
the
soules
of
suche
wretchyd
mynisters
suche
fylthe
of
synne
?
¶
Certayne
of
theyr
owne
ꝓpre
sensualyte
/
for
they
haue
made
theyr
owne
sensualyte
a
lady
with
theyr
owne
ꝓpre
loue
/
&
theyr
owne
soule
they
haue
made
a
tapster
.
¶
Notwithstondynge
that
/
fyrste
I
made
this
soule
fre
/
with
the
precyous
blode
of
my
onely
sothefast
sone
Ihesu
at
the
generall
delyueraunce
/
whan
all
mankynde
was
delyuered
oute
of
the
deuylles
bondage
and
of
his
domynacyon
.
¶
This
grace
receyued
euery
reasonable
creature
/
but
all
those
that
I
haue
anoynted
to
my
specyal
mynysters
/
I
haue
delyuered
oute
of
worldely
bondage
/
and
put
them
onely
for
to
serue
me
endelesse
god
/
&
for
to
mynystre
the
sacramentes
of
holy
chyrche
/
and
I
haue
made
them
so
fre
/
that
I
wyll
not
that
no
temporall
lorde
Iudge
them
.
¶
And
now
thou
sees
dere
doughter
how
they
yelde
me
agayne
for
the
good
deed
that
I
haue
do
to
them
/
the
rewarde
that
they
gyue
me
agayn
is
this
/
that
euery
daye
they
parsu
me
in
ryghte
many
and
dyuers
cursed
synnes
/
that
thy
tonge
can
not
tell
them
/
and
yf
thou
herde
them
thou
myghte
not
suffre
them
.
¶
Neuerthelesse
somewhat
shall
I
tell
the
of
theyr
defautes
/
aboue
that
I
haue
tolde
the
/
that
thou
maye
haue
the
more
cause
of
compassyon
and
waylynge
.
¶
They
sholde
stonde
at
the
table
of
my
holy
crosse
/
ther
for
to
be
fedde
with
holy
desyre
/
and
to
be
noryshed
with
the
meet
of
soules
for
my
loue
/
and
thoughe
all
creatures
that
haue
reason
sholde
do
the
same
/
yet
moche
more
my
mynysters
whome
I
haue
chosen
for
to
mynystre
to
you
the
body
&
the
blode
of
my
onely
sothefaste
sone
Ihesu
/
&
that
also
they
gyue
to
you
ensamsample
of
holy
lyuynge
.
¶
And
so
by
shewynge
the
doctryne
of
my
sothefast
sone
Ihesu
with
holy
desyre
/
they
sholde
receyue
hongre
of
the
helthe
of
youre
soules
/
but
they
do
no
we
the
contrary
/
fro
the
table
of
the
crosse
/
they
entre
to
the
table
of
tauernes
/
there
they
swere
and
forswere
them
openly
/
and
done
many
other
defautes
/
beynge
so
blynded
without
lyghte
of
reason
.
¶
They
be
also
in
deed
lyghte
and
desolate
fro
there
/
and
what
theyr
offyce
is
(
they
knowe
it
not
)
and
yf
ony
tyme
they
sholde
say
theyr
seruyce
/
it
is
is
sayde
rather
with
the
mouthe
than
with
the
herte
/
for
the
herte
is
fer
fro
thense
.
¶
They
be
also
trecherers
and
venyable
rybaudes
/
and
reuelers
/
&
after
tyme
they
haue
thus
played
with
theyr
soules
in
cursed
lyuynge
/
and
so
put
it
to
the
fendes
hondes
/
than
they
playe
the
temporall
goodes
and
substaunce
of
holy
chyrche
/
by
the
whiche
poore
folke
sholde
be
releued
/
and
to
is
holy
chyrche
begyled
/
and
poore
men
defrauded
/
and
it
is
no
wondre
/
for
bycause
they
themselfe
be
made
the
deuylles
temples
/
therfore
they
fere
nothynge
my
temple
/
but
that
same
arayment
that
they
sholde
do
in
my
temple
/
and
in
chyrche
for
the
reuerence
of
my
sones
blode
/
they
do●u
in
theyr
houses
where
they
do
dwell
.
¶
And
the
worste
of
all
is
/
that
they
with
the
goodes
of
holy
chyrche
araye
theyr
concubynes
/
as
an
husbande
wolde
aray
his
wyfe
/
so
these
incarnate
deuylles
of
holy
chyrche
goodes
aray
theyr
deuylles
/
that
is
theyr
concubynes
/
with
whome
they
lyue
vnclenly
&
wyckedly
/
and
without
shame
they
make
them
go
stonde
&
come
in
to
that
chyrche
/
whyles
they
be
at
the
auter
.
¶
They
take
no
thought
thoughe
theyr
wretched
deuylles
do
come
to
theyr
hondes
with
other
chyldren
of
holy
chyrche
/
for
to
offre
as
other
folke
done
.
¶
O
ye
fendes
/
and
yet
more
than
fendes
/
ye
sholde
at
the
of●e
hyde
youre
synnes
in
the
syghte
of
youre
subiectes
/
for
yf
ye
hyde
it
/
that
offence
is
to
me
alone
/
&
the
harme
to
yourselfe
.
¶
But
nowe
ye
do
euyl
to
your
neyghbours
for
to
gyue
them
suche
ensamples
of
cursed
lyuynge
/
throwe
youre
ensample
/
they
fall
in
to
the
same
synnes
or
greter
.
¶
This
also
is
another
wyckednesse
that
they
vse
/
they
aryse
erly
by
the
morowe
/
with
a
defouled
soule
and
a
corrupte
body
that
hathe
layen
all
nyghte
in
deedly
synne
/
they
go
and
saye
masse
.
¶
O
deuylles
tabernacle
/
where
is
the
watche
of
the
nyghte
that
sholde
be
waked
with
deuocyon
&
dyuyne
seruyce
/
where
is
contynual
prayer
and
deuoute
in
the
whiche
thou
sholde
dyspose
the
anendes
tyme
/
for
the
mystery
that
thou
sholde
do
on
the
morowe
/
with
knowlege
of
thyselfe
to
knowe
thyselfe
vnworthy
to
that
offyce
/
&
also
with
knowlege
of
me
/
for
of
my
goodnesse
I
haue
made
the
a
mynyster
/
not
by
thy
deseruynge
and
merytes
/
but
for
my
goodnesse
I
haue
ordeyned
the
a
mynyster
for
to
mynystre
to
my
creatures
the
sacramentes
of
holy
chyrche
.
¶
How
the
synne
agaynst
kynde
reyneth
in
some
of
the
foresayde
mynysters
/
and
of
a
fayre
vysyon
whiche
the
soule
hadde
vpon
this
mater
.
DEre
doughter
I
make
the
knowe
that
I
requyre
so
greate
purete
of
you
and
of
them
in
this
blessyd
sacrament
/
as
maye
be
hadde
to
man
in
this
lyfe
/
and
therfore
asmoche
as
you
maye
on
youre
syde
and
on
theyr
syde
/
eche
of
you
sholde
contynually
with
all
youre
myghte
wynne
suche
purete
/
and
thynke
yf
it
were
possyble
an
an●els
kynde
to
be
puryfyed
to
that
mystery
it
were
ryghte
necessary
/
but
it
is
not
possyble
/
they
nede
not
to
be
puryfyed
/
for
in
them
maye
neuer
fall
the
venym
of
synne
.
¶
This
I
saye
the
that
thou
maye
knowe
what
clennesse
and
purere
I
requyre
bothe
of
you
and
of
them
in
this
worshypful
sacrament
/
and
namely
of
them
that
be
my
mynysters
/
but
they
do
the
contrary
/
for
al
they
be
vnclene
/
and
no
onely
of
vnclennes
and
freylte
to
the
whiche
ye
be
prone
and
redy
of
youre
owne
freyle
nature
.
¶
But
they
wretches
be
so
vnclene
/
that
they
do
the
wycked
synne
agaynst
kynde
/
and
as
blynde
fooles
of
theyr
intelleccyon
they
knowe
not
the
fylthe
&
stynkynge
wretchednesse
that
they
be
in
.
¶
And
it
dyspleaseth
not
onely
me
that
am
endelesse
purete
/
the
whiche
synne
is
so
abhomynable
to
me
/
that
for
the
synne
by
my
Iudgement
fyue
Cetees
were
ouer
tourned
/
for
I
myghte
not
suffre
the
vyle
stynke
of
that
cursed
synne
n●
longer
/
it
dysplesed
me
somoche
(
&
not
onely
me
as
I
sayde
)
but
it
dyspleseth
deuylles
(
not
bycause
the
euyll
dothe
dysplease
them
/
that
god
sholde
please
them
)
but
bycause
theyr
nature
was
somtyme
angels
nature
/
and
therfore
that
nature
escheweth
to
se
that
actuall
cursed
synne
/
thoughe
it
so
were
that
the
fende
thre
we
fyrst
an
arowe
to
them
enuenymed
with
the
venym
of
concupyssence
.
¶
But
whan
they
come
to
the
dort
of
that
cursed
synne
/
than
he
gothe
his
way
for
the
cause
that
I
haue
tolde
the
/
for
yf
thou
remembre
the
I
towe
the
how
that
cursed
synne
somtyme
before
the
incarnacyon
myslyked
me
/
for
all
the
worlde
was
corrupte
than
therof
.
¶
And
than
thou
lyfted
vp
thy selfe
aboue
thy selfe
with
holy
desyre
where
I
shewed
the
all
the
worlde
/
and
in
that
syghte
thou
sawe
that
almoste
euery
parsone
was
corrupte
with
that
wretched
synne
/
and
thou
knowes
well
that
it
was
so
greate
a
peyne
to
the
for
to
se
it
/
&
for
to
smell
the
stynke
of
that
synne
in
thy
soule
/
that
the
semed
it
shold
be
thy
dethe
/
for
thou
dyd
se
no
place
wher
thou
&
other
of
my
seruauntes
myght
stonde
for
corrupcyon
/
that
this
lepre
sholde
not
defoule
you
/
nor
to
enfecte
you
.
¶
Thou
dyd
se
no
place
where
thou
myghte
stonde
nother
ymonge
small
nor
greate
/
yonge
nor
olde
/
clerkes
nor
relygyous
/
prelates
nor
subiectes
/
lordes
nor
seruauntes
/
but
all
these
were
defouled
bothe
body
and
soule
of
this
cursed
synne
.
¶
This
I
shewed
the
than
in
generall
/
I
tell
the
not
what
they
be
in
specyall
/
for
whose
vnryghtwysenesse
/
I
withholde
yet
my
ryghtwysenesse
/
for
I
commaunde
not
stones
to
oppresse
them
/
nor
the
erthe
to
deuoure
them
/
nor
beestes
to
dystroy
them
/
nor
fendes
for
to
bere
them
awaye
bothe
body
and
soule
.
¶
But
I
fynde
wayes
for
to
shewe
them
mercy
(
yf
they
wyll
amende
them
)
and
for
intercessoures
bytwene
me
and
them
/
I
sende
my
seruauntes
suche
as
be
vndefouled
in
that
cursed
synne
/
and
in
all
other
deedly
synnes
/
for
to
praye
for
them
to
me
/
&
otherwhyle
I
shall
shewe
them
suche
wretched
synnes
for
to
make
them
more
besy
aboute
theyr
soule
he
le
/
&
with
the
more
compassyon
for
to
offre
than
to
me
by
prayer
/
for
it
is
a
ryght
cursed
synne
.
¶
I
shewed
the
but
one
sparcle
of
the
stynke
of
that
synne
/
&
thou
was
broughte
to
suche
a
plyte
/
that
thou
myght
no
longer
suffre
to
bere
it
/
&
therfore
thou
sayde
thus
to
me
.
¶
O
endeles
fader
haue
mercy
vpon
me
&
on
thy
creatures
/
orelles
take
my
soule
out
of
my
body
/
for
I
maye
nomore
/
&
therfore
refresshe
me
endeles
fader
/
and
shewe
me
in
what
place
I
&
thy
seruauntes
maye
rest
vs
/
that
this
lepre
noye
vs
not
/
nor
take
away
fro
vs
purete
bothe
of
body
&
of
soule
.
¶
I
answered
the
thus
&
tourned
to
the
the
eye
of
my
pyte
(
and
sayde
)
and
yet
saye
.
¶
Doughter
youre
reste
is
in
gyuynge
to
my
holy
name
ioye
and
praysynge
/
and
besy
you
in
that
ye
can
and
maye
for
to
throwe
encens
to
me
of
contynuall
prayer
/
for
these
wretches
that
haue
put
themselfe
in
somoche
wretchednesse
makynge
themselve
vnworthy
to
be
my
mynysters
/
〈◊〉
that
cursed
synne
.
¶
The
place
there
ye
sholde
stonde
/
is
cryste
crucyfyed
my
onely
sothefast
sone
Ihesu
/
there
sholde
ye
dwell
/
&
hyde
you
in
that
holes
of
his
woundes
/
&
namely
in
the
grete
wounde
of
his
syde
/
in
the
whiche
wounde
by
affeccyon
of
loue
ye
sholde
be
ioyfull
in
that
open
wounde
of
my
sones
herte
/
ye
sholde
fynde
the
feruente
boylynge
charyte
of
me
and
of
your
neyghboure
/
whiche
for
the
reuerence
of
me
the
endelesse
fader
/
and
for
to
fulfyll
the
obedyence
that
I
pu●
to
hym
/
&
for
youre
saluacyon
&
helthe
/
he
ranne
gladly
to
the
moste
reprouable
dethe
of
the
crosse
/
by
seynge
and
tastynge
of
this
loue
you
folowe
his
doctryne
/
noryshynge
your selfe
vpon
the
table
of
the
crosse
that
is
with
pasyence
and
charyte
.
¶
Also
you
sholde
bere
peynes
for
youre
neyghbour
/
turment
/
and
laboure
/
in
what
wyse
that
euer
it
come
/
in
this
wyse
ye
sholde
scape
and
fle
that
cursed
lepre
.
¶
Thus
haue
I
taughte
other
/
but
yet
this
thynge
hathe
not
left
thy
soule
fully
fro
the
felynge
of
the
stynke
of
that
synne
/
nor
withdrawe
fro
thy
eye
of
intelleccyon
the
derkenesse
/
but
my
prudence
puruayde
for
the
thus
/
that
whan
thou
dyd
receyue
that
body
and
the
blode
of
my
sone
Ihesu
all
god
&
all
man
/
as
it
is
receyued
in
the
sacrament
of
the
auter
/
in
token
that
this
is
sothe
that
I
saye
/
the
stynke
of
that
cursed
synne
passed
awaye
fro
the
by
receyuynge
of
that
sacrament
/
and
the
derkenesse
auoyded
by
the
lyghte
that
thou
receyued
in
that
sacrament
.
¶
And
so
that
sacrament
bylefte
with
the
in
a
meruaylous
wyse
/
as
it
was
lykynge
to
my
goodnesse
for
to
gyue
the
/
for
in
thy
mouthe
bylefte
a
sauour
of
that
blode
/
and
in
the
taste
of
thy
body
in
the
same
wyse
many
dayes
suynge
/
as
thou
knowes
well
.
¶
Lo
doughter
by
this
thou
maye
se
how
abhomynable
this
synne
is
to
me
of
all
creatures
.
¶
Thynke
than
that
it
is
more
abhominable
to
me
of
them
that
be
my
mynysters
/
whome
I
haue
chosen
for
to
lyue
in
the
state
of
contynence
/
ymonge
whiche
chaste
mynysters
/
some
there
be
that
〈◊〉
departed
fro
the
worlde
/
as
relygyous
men
/
as
very
specyall
plantes
whiche
be
sette
in
holy
chyrche
.
¶
And
ymonge
suche
yf
ther
be
mynysters
of
the
whiche
thou
maye
not
here
/
how
moche
more
the
defaute
in
them
dyspleaseth
me
/
for
it
is
more
dyspleasaunce
to
me
that
synne
in
them
than
ony
other
minystre
of
myne
/
whiche
be
reherced
before
/
for
they
shold
be
as
lyghte
set
vpon
a
candelstycke
/
mynysters
of
my
very
sonne
in
lyght
of
vertu
/
and
of
honest
and
holy
lyuynge
/
and
they
mynystre
to
me
in
derkenesse
of
synne
/
and
they
be
so
derke
/
that
of
holy
wrytte
whiche
is
yllumyned
by
my
chosen
doctours
/
with
the
lyghte
aboue
kynde
(
as
I
haue
tolde
the
before
)
they
be
so
bolned
with
pryde
in
the
cunnynge
therof
/
and
bycause
they
be
vnclene
and
rechylesse
in
wantayne
lyuynge
/
they
nother
se
nor
vnderstonde
the
swetenes
therof
/
but
onely
the
bare
barke
of
the
letter
/
and
so
they
rede
it
with
out
ghostly
fauour
/
in
asmoche
as
the
taste
of
the
soule
is
not
well
ruled
/
but
corrupte
of
the
propre
vysyble
loue
/
and
of
pryde
&
vnclennesse
/
by
the
whiche
vnclennesse
they
couet
for
to
fulfyll
theyr
lustes
/
and
so
fulfylled
with
luste
and
couetyse
without
ony
shame
/
they
trespas
and
vse
wretched
vsury
whiche
I
haue
forbyd
.
¶
How
subiectes
whiche
be
in
the
foresayde
defautes
amende
them
not
/
and
of
defautes
of
relygyous
persones
whiche
do
not
correcke
that
foresayd
defautes
.
IN
what
wyse
therfore
maye
suche
full
of
so
greate
defautes
do
ryghtwysenesse
to
other
&
repreue
other
of
theyr
subiectes
for
theyr
defautes
?
¶
Certayne
they
can
not
for
theyr
owne
defautes
withdraweth
fro
themselfe
boldenes
/
for
to
vndernyme
other
/
and
also
the
holy
zele
of
ryghtwysenes
/
and
yf
they
otherwhyle
do
it
/
theyr
subiectes
the
be
gylty
as
they
be
/
can
sa
yt
to
them
thus
.
¶
Leche
fyrste
hele
thyselfe
/
&
than
he
le
me
/
&
than
shall
I
receyue
thy
medycyne
.
¶
Thoughe
thyselfe
be
in
more
defaute
than
I
/
and
thou
vndernymes
me
/
full
yll
dothe
he
that
repreueth
and
vndernymeth
suche
by
wordes
/
and
not
in
good
lyuynge
.
¶
I
saye
not
this
bycause
he
sholde
not
vndernyme
&
blame
defautes
of
his
subiectes
be
he
good
or
yl
/
but
he
is
bounde
therto
.
¶
And
yet
neuerthelesse
he
dothe
yll
/
bycause
he
amendeth
not
hym
/
and
set
hymselfe
fyrste
in
good
lyuynge
/
or
than
he
vndernyme
other
/
and
yet
the
subiecte
dothe
moche
worse
that
receyueth
not
mekely
the
repreues
and
vndernymynges
of
his
curate
(
be
he
good
or
yll
)
ymendynge
by
suche
vndernymynge
his
wretched
lyfe
/
for
he
hurteth
hymselfe
&
none
other
/
&
he
alone
shall
be
punyshed
for
his
owne
defautes
/
&
none
other
.
¶
The
cause
why
all
euylles
dere
doughter
ben
so
ryue
/
is
for
they
be
not
vnder
nyme
with
good
lyuynge
/
and
why
be
they
not
correcked
in
good
lyuynge
?
¶
Certayne
for
curates
be
blynded
with
theyr
owne
ꝓpre
loue
/
in
the
whiche
loue
al
theyr
wyckednes
is
grounded
&
set
/
&
they
beholde
&
se
no
forther
/
but
how
they
may
fulfyl
theyr
owne
mystruled
delectacyons
and
lustes
/
as
well
subiectes
as
curates
/
&
also
as
well
clerkes
as
relygyous
.
¶
O
swete
doughter
wher
it
the
very
obedyence
of
relygyous
people
/
whiche
be
put
as
angels
in
holy
relygyon
/
and
be
worse
than
fendes
/
for
bothe
in
techynge
&
prechynge
/
they
sholde
shewe
my
worde
.
¶
They
onely
crye
&
preche
with
sowne
of
the
mouthe
/
and
therfore
there
maye
growe
no
fruyte
in
the
hertes
of
that
herers
/
theyr
prechynges
be
rather
for
plesynge
of
men
&
for
delectable
herynge
of
mennes
eres
/
than
for
my
worshyp
/
that
is
the
cause
why
they
study
rather
in
curyous
spekynge
/
than
for
to
please
in
good
lyuynge
.
¶
All
suche
do
not
sowe
my
sede
in
sothefastnesse
/
for
to
take
hede
for
to
pul
vp
vyces
&
plante
vertues
(
and
the
cause
is
)
for
they
be
not
besy
to
drawe
out
thornes
&
breres
out
of
theyr
owne
gardeyne
.
¶
Therfore
they
endeuer
them
not
to
pull
them
out
of
the
gardeynes
of
theyr
neyghbours
.
¶
All
theyr
delytes
is
in
arayenge
of
theyr
bodyes
and
theyr
celles
/
&
for
to
go
aboute
by
townes
and
Cytees
.
¶
Of
suche
it
happeth
/
as
it
fareth
of
fysshes
that
be
without
water
/
they
dye
anone
.
¶
In
the
same
wyse
suche
relygyous
folke
yf
they
beoute
of
theyr
celles
with
vanyte
and
vnhoneste
lyuynge
they
dye
anone
/
they
go
oute
of
theyr
cell
of
the
whiche
they
sholde
make
an
heuen
to
them
/
and
they
renne
aboute
by
broken
houses
/
sekynge
frenshyp
of
theyr
kynne
and
of
other
seculer
people
after
theyr
owne
wretchydnesse
/
by
vnlawefull
lys●te
of
theyr
wretched
soueraynes
whiche
haue
tyed
them
not
shorte
/
but
longe
.
¶
All
suche
wretched
curates
and
prelates
take
no
thought
thoughe
they
se
theyr
subiectes
in
the
fendes
hondes
/
but
ofte
tymes
they
sende
them
thyder
/
and
otherwhyle
they
knowe
well
that
they
be
deuylles
incarnate
by
condycyon
/
they
sende
them
to
monasteryes
of
Nunnes
/
to
suche
as
be
incarnate
deuylles
as
they
be
/
and
so
one
distroyeth
the
other
with
many
subtyltes
and
dysceytes
.
¶
The
begynnynge
of
them
is
set
in
colour
of
deuocyon
/
but
bycause
theyr
lyuynge
is
wantayne
&
wretched
/
it
stondeth
not
coloured
longe
with
deuocyon
/
but
anone
the
the
fruyt●
of
theyr
deuocyon
is
shewed
.
¶
Fyrite
they
seme
to
be
floures
of
stynkynge
dyshonest
thoughtes
/
with
corrupte
leues
of
wordes
/
and
so
with
wretchyd
maners
they
fulfyll
theyr
desyres
.
¶
The
fruyte
that
foloweth
theron
/
thou
knowes
well
they
be
but
leues
/
&
ofte
tymes
they
be
come
so
ferforthe
●hat
eche
of
them
go
out
of
relygyon
/
he
foloweth
her
ouer
all
/
and
she
is
made
a
comune
woman
.
¶
Of
all
these
wyckednesses
&
many
mo
/
prelates
be
the
cause
/
for
they
regarde
not
theyr
subiectes
but
they
gyue
them
large
leue
/
for
they
themselfe
sende
them
thyder
/
&
yet
they
feyne
for
to
se
theyr
wretchedness
/
and
bycause
also
the
subiecte
hadde
no
delyte
of
hymselfe
/
&
thus
on
bothe
the
partes
foloweth
dethe
.
¶
Thy
tonge
maye
not
tell
to
many
defautes
as
they
offende
me
with
/
for
they
be
made
the
deuylles
armure
/
and
with
theyr
c●●sed
lyuynge
they
enuenyme
bothe
within
and
without
/
without
they
enuenyme
ymonge
seculers
/
within
they
enuenyme
ymonge
relygyous
/
they
be
depryued
fro
charytable
brother
heed
/
and
eche
of
them
wyll
be
more
than
other
and
greater
than
other
/
and
eche
of
them
wyll
haue
more
than
other
/
and
so
they
do
agaynste
the
precepte
and
auowe
that
they
haue
made
.
¶
They
haue
made
a
vowe
for
to
kepe
theyr
order
(
and
they
breke
it
)
and
not
onely
that
they
kepe
it
not
/
but
they
do
as
hongry
wolues
do
ymonge
shepe
/
&
they
that
wyl
kept
theyr
ordre
/
them
they
deryde
and
scorne
/
and
suche
wretches
thynke
with
suche
parscucyōs
and
scornes
that
they
do
to
good
relygyous
people
/
whiche
kepe
the
order
for
to
couer
them selfe
/
and
they
dyscouer
themselfe
the
more
/
and
therfore
moche
myschefe
falleth
in
the
orcharde
of
holy
relygyon
.
¶
The
relygyon
in
it selfe
is
holy
/
for
it
is
grounded
by
the
holy
ghoste
/
and
therfore
the
order
in
hymselve
maye
not
be
dysceyued
/
nor
corrupte
by
the
defaute
of
the
subiecte
.
¶
Wherfore
he
that
wyll
entre
in
to
relygyon
sholde
not
beholde
to
them
that
be
euyll
/
but
he
sholde
rowe
forthe
vnder
the
wynges
and
fynnes
of
relygyon
/
kepynge
the
same
relygyon
after
the
fyrste
entente
to
his
power
vnto
the
dethe
/
but
yf
he
be
seke
or
dyseased
.
¶
I
sayde
to
the
also
that
relygyon
is
come
in
to
suche
a
condycyon
by
euyll
prelates
and
euyll
subiectes
/
that
he
whiche
wolde
kepe
the
ordre
fully
/
semeth
to
mysculed
relygyous
people
(
in
the
same
congregacyon
/
that
he
breketh
the
order
/
in
asmoche
as
he
foloweth
not
theyr
wantayne
maner
of
lyuynge
in
cerymonyes
and
other
maner
of
dysportes
suche
as
they
haue
ordeyned
ymonges
them
/
and
they
wyll
kepe
the
cerymonyes
for
to
please
seculers
/
&
so
to
hyde
theyr
defautes
.
¶
Thus
thou
maye
se
that
the
fyrste
voue
that
they
make
to
kepe
theyr
order
they
fulfyll
not
/
of
the
whiche
obedyence
I
shal
tel
that
in
another
place
.
¶
They
make
also
a
voue
for
to
kepe
wylfull
pouerte
/
and
euer
for
to
lyue
chaste
and
contynent
/
how
trowes
thou
that
these
be
kepte
?
¶
Se
theyr
possessyons
and
abundaunce
of
monye
that
they
kepe
pryuyly
/
departed
fro
the
comune
charyte
/
not
comunynge
with
theyr
brederne
/
nor
partynge
nother
temporall
substaunce
/
nor
ghostly
substaunce
/
as
the
order
of
charyte
dothe
aske
/
and
also
theyr
owne
order
.
¶
They
wyl
no
mo
make
fatte
but
themselfe
and
theyr
beestes
/
and
one
beest
noryshehe
another
/
but
his
poore
broder
dyeth
for
honger
and
colde
/
and
after
tyme
he
is
wel
fodered
and
noryshed
and
hathe
greate
feestes
/
he
thynketh
not
on
his
poore
broder
/
nor
he
wyl
not
ete
with
hym
at
the
poore
table
of
the
trayter
/
his
delyte
is
for
to
stonde
there
where
he
maye
fulfyll
his
luste
with
glotony
.
¶
It
is
vnpossyble
to
suche
one
/
for
to
fulfyll
&
kepe
the
thyrde
voue
of
contynence
/
for
a
full
wombe
maketh
no
chaste
soule
/
but
wantaynly
they
go
with
mysruled
lustes
/
and
so
they
do
walke
fro
euyll
to
worse
/
&
moche
myschefe
falleh
ymonge
them
for
kepynge
of
that
properte
/
for
yf
they
hadde
not
for
to
spende
/
they
wolde
neuer
lyue
vnordynately
/
nor
they
sholde
neuer
haue
suche
curyous
frendeshyppes
/
for
yf
they
had
not
for
to
gyue
/
they
sholde
neuer
haue
loue
nor
frendeshyp
of
seculers
or
of
men
of
the
worlde
/
whiche
frendeshyppe
is
grounded
for
loue
of
the
gyfte
/
and
for
a
maner
delyte
and
pleasaunce
that
one
taketh
of
an
other
/
and
not
of
the
pure
and
parfyte
charyte
.
¶
O
wretches
so
set
in
so
grete
wretchednesse
/
&
of
me
you
be
set
in
so
greate
dygnyte
/
they
fle
fro
the
quere
as
they
tasted
venyme
therin
.
¶
And
yf
they
stonde
therin
/
they
crye
with
theyr
voyces
/
ut
theyr
hertes
be
fer
fro
me
/
to
go
to
that
masse
they
haue
it
of
custome
withoute
ony
dysposycyon
/
as
thoughe
they
sholde
go
to
the
meet
.
¶
All
these
euylles
and
many
mo
/
of
whome
I
shall
no
more
tell
the
/
bycause
it
shal
not
make
foule
thy
eres
/
nor
to
folowe
the
vyle
/
vngracyous
/
and
wycked
prelates
/
the
which●
do
neuer
amēede
/
nother
correcke
nor
punyshe
the
stynkynge
defautes
of
theyr
subiectes
/
nor
yet
they
haue
no
fere
/
nor
they
be
no
louers
nor
well
wyllynge
that
theyr
order
sholde
be
kepte
/
in
asmoche
as
they
themselfe
do
not
kepe
theyr
order
/
but
rather
breke
it
as
I
haue
sayd
before
.
¶
They
wyl
gladly
laye
vpon
the
heedes
yf
them
the
whiche
wolde
kepe
the
order
/
heuy
stones
of
ryght
greate
preceptes
and
commaundementes
/
punyshynge
them
of
trespases
/
that
neuer
they
were
gylty
in
.
¶
And
all
this
they
do
bycause
in
them
shyneth
not
the
ghostly
Margaryte
precyous
stone
of
ryghtewysenesse
/
but
of
vnryghtwysenesse
/
&
therfore
vnryghtwysely
they
gyue
to
theym
that
deserue
grace
and
benyuolence
/
penaunce
&
hate
.
¶
To
suche
as
be
the
deuylles
lymmes
by
mysruled
lyuynge
/
they
commytte
bothe
offyces
and
states
of
the
ordre
(
for
as
blynde
they
lyue
)
and
as
blynde
they
gyue
offyces
/
&
and
thus
they
gouerne
theyr
subiectes
/
and
yf
they
correcke
them
not
and
them
amende
or
that
they
dye
/
with
the
same
blyndenesse
/
they
shal
go
to
derkenesse
of
endelesse
dampnacyon
.
¶
And
yet
they
must
nedes
to
me
endelesse
Iudge
/
yelde
a
rekenynge
of
the
soules
of
theyr
subiectes
.
¶
Ryghte
euyll
shall
they
gyue
to
me
a
rekenynge
/
&
therfore
ryghtwysely
of
me
they
shall
receyue
as
they
haue
deserued
.
¶
How
that
synne
of
Lechery
reygneth
in
euyll
mynysters
of
holy
chyrche
.
DEre
doughter
some
maner
of
●●arcle
I
haue
shewed
the
of
that
wretched
lyuynge
of
them
(
whiche
do
lyue
in
holy
relygyon
)
with
howmoche
wretchednesse
they
dwell
in
theyr
order
/
as
raumpynge
wolues
in
shepes
clotynge
.
¶
Now
I
shall
tell
the
of
clerkes
&
seculer
mynysters
of
holy
chyrche
/
that
thou
also
may
haue
ruthe
and
compassyon
of
theyr
mysruled
lyuynge
.
¶
Thre
pyllers
of
synnes
ther
be
/
of
the
whiche
I
tolde
the
in
another
place
/
wherof
I
shall
make
my
complaynt
to
the
/
one
is
of
vnclennesse
/
another
is
of
hyghe
pr●de
/
&
the
thyrde
is
of
greate
couetyse
that
reygneth
ymonge
them
/
for
they
sell
the
grace
of
the
holy
ghost
/
as
I
haue
sayd
before
.
¶
Eche
of
these
thre
vyces
/
one
foloweth
and
is
dependaunt
vpon
another
/
and
the
fundamente
and
grounde
of
these
thre
wretched
pyllers
/
is
propre
loue
of
themselfe
.
¶
These
thre
wretched
pyllers
the
whyle
they
stonde
vpryghte
(
that
is
to
saye
)
that
they
fall
not
downe
by
loue
of
vertu
/
they
be
suffycyent
ynought
for
to
holde
styfly
an
obstynate
soule
in
ony
maner
vyce
/
for
euery
vyce
(
as
I
sayde
)
spryngeth
of
the
propre
loue
.
¶
Of
propre
loue
the
pryncypal
vyce
of
pryde
spryngeth
/
and
a
proude
man
is
depryued
fro
the
loue
of
pure
charyte
/
and
so
fro
pryde
/
he
cometh
to
vnclennesse
and
auaryce
/
and
thus
they
chayne
themselve
with
the
deuyls
chayne
togyder
.
¶
Se
now
dere
doughter
with
what
wretchednesse
of
vnclennesse
they
defoule
bothe
theyr
bodyes
and
soules
/
as
I
haue
tolde
the
in
another
place
.
¶
But
nowe
of
another
thynge
wyll
I
tell
the
that
thou
maye
the
better
knowe
the
wel
of
my
mercy
/
and
that
also
thou
maye
the
rather
haue
compassyon
of
them
.
¶
Ther
be
some
that
be
so
deuyll
lyke
/
that
not
onely
they
take
that
blessyd
sacrament
in
vnreuerence
/
wherin
I
haue
sette
them
for
to
mynyster
it
worthely
/
after
the
excellence
that
I
haue
sette
them
in
/
but
they
for
the
loue
that
they
haue
to
certayne
creatures
/
yf
they
may
not
optayne
as
they
wolde
haue
/
they
wyll
haue
them
with
charmes
and
incautacyons
of
fendes
/
&
with
the
blessyd
sacrament
that
is
gyuen
to
you
for
meet
of
lyue
/
they
worke
therwith
malycyously
for
to
fulfyl
theyr
vnhoneste
and
wretched
thoughtes
/
and
that
they
maye
ther
by
the
soner
brynge
theyr
wylles
to
effecte
/
and
those
beestes
that
be
vnder
theyr
cure
whome
they
sholde
fede
bothe
in
body
and
soule
.
¶
With
suche
maner
wyse
they
tourmente
and
in
many
other
maners
whiche
I
ouerpasse
/
that
thou
haue
the
more
peyne
in
herynge
of
suche
myseryes
.
¶
By
suche
mysruled
gouernaunce
they
renne
out
of
theyr
myndes
/
and
that
causeth
the
fende
that
is
incarnate
within
them
/
for
to
tell
the
in
specyall
how
he
dothe
this
&
suche
other
wretchednes
/
it
is
not
spedeful
that
I
tell
the.
¶
But
generally
I
tell
the
theyr
lyfe
is
ryght
wretched
and
dyshonest
.
¶
O
dere
doughter
the
flesshe
that
is
exalted
aboue
all
the
orders
of
angels
oned
with
my
dyuyne
nature
/
suche
wretches
gyuen
it
to
suche
cursed
wretchednes
.
¶
O
abhomynable
and
wretched
man
/
and
yet
not
a
man
but
a
beest
/
that
thy
flesshe
whiche
is
oned
to
and
halowed
/
gyues
to
comune
women
/
&
yet
thou
gyues
it
a
wors
thynge
/
fro
thy
flesshe
and
fro
all
mankynde
/
the
wounde
of
synne
was
take
awaye
vpon
the
crosse
/
whiche
wounde
Adam
by
his
synne
broughte
in
.
¶
O
wretche
to
the
my
sone
dyd
worshyp
/
and
thou
does
vnworshyp
to
hym
/
he
heled
thy
wounde
with
his
blode
/
and
therto
made
the
a
specyall
mynyster
of
the
same
blode
/
and
thou
smytes
hym
agayne
with
wretched
synnes
.
¶
That
good
shepeherde
wasshed
his
beestes
in
his
blode
/
&
thou
defoules
them
that
be
pure
&
clene
/
that
does
thy
power
for
to
caste
them
in
to
fylthe
/
thou
sholde
be
a
myrroure
of
honeste
/
&
thou
arte
a
myrrour
of
dyshoneste
.
¶
All
the
lymmes
of
thy
body
you
hase
put
to
wretched
workes
/
&
thou
does
the
contrary
of
it
that
my
sothefastnesse
hathe
do
to
the.
¶
I
haue
suffred
that
he
sholde
be
youre
drynke
with
gall
&
eysell
/
&
thou
as
an
vnordynate
&
mysse
ruled
beest
delytes
the
in
delycate
meetes
&
drynkes
/
makynge
thy
wombe
a
god
.
¶
I
suffred
that
his
eyen
sholde
be
blyndefelde
for
to
yllumyne
the
/
and
thou
with
slyper
syghtes
in
thy
soule
beholdes
venemous
dartes
/
and
also
in
the
hertes
of
them
/
in
whome
thou
lecherously
beholdes
.
¶
In
thy
tongue
do
dwel
dyshonest
and
vayne
wordes
/
with
thy
tongue
thou
arte
bounde
to
correcke
&
amende
thy
neyghbour
/
&
for
to
tell
hym
and
teche
him
my
worde
/
and
for
to
saye
thy
seruyce
bothe
with
tongue
&
with
herte
/
&
I
fele
nothynge
elles
but
stynke
&
sylthe
/
swerynge
&
forswerynge
/
as
it
were
a
baratour
ofte
tymes
it
blasphemeth
me
.
¶
I
dyd
suffre
also
that
his
hondes
sholde
be
bounde
/
that
bothe
they
and
al
mankynde
he
sholde
lose
and
vndo
fro
the
bonde
of
synne
.
¶
And
thy
hondes
be
anoynted
and
halowed
for
to
mynyster
that
blessyd
sacrament
/
but
thou
in
wretched
and
ryghte
vyle
touchynges
does
vse
thy
hondes
/
all
thy
workes
the
whiche
de
vnderstonde
by
thy
hondes
ben
corrupte
and
put
to
the
deuyls
seruyce
.
¶
O
wretche
I
haue
putte
the
in
so
greate
dygnyte
for
to
serue
me
onely
/
and
thou
dyd
dysceyue
bothe
me
and
the
&
all
reasonable
creatures
.
¶
I
suffred
his
feet
to
be
fastned
makynge
to
the
of
his
body
a
ladder
for
to
ascende
vp
to
mercy
therby
/
his
syde
was
opened
/
for
to
make
these
the
pryuyte
of
his
herte
.
¶
I
put
him
all
to
you
as
an
open
shoppe
/
where
ye
myght
se
and
tast
the
meruaylous
loue
that
I
hadde
to
you
/
fyndynge
there
also
my
dyuyne
nature
oned
in
youre
kynde
/
there
maye
thou
se
that
of
the
blode
whiche
thou
does
mynyster
to
me
/
I
haue
gyuen
the
a
bathe
/
the
youre
wyckednes
maye
be
wasshed
awaye
therby
/
&
thou
of
thy
herte
hase
made
the
deuylles
temple
.
¶
For
thy
feet
whiche
be
thy
affeccyon
bere
thy
soule
to
none
other
place
/
but
to
the
deuylles
place
.
¶
Thus
with
al
thy
body
thou
smytes
the
body
of
my
sone
Ihesu
/
doynge
the
contrary
to
hym
that
he
dothe
to
the
/
to
whome
thou
and
al
creatures
be
hyghly
bounde
.
¶
All
these
instrumentes
of
thy
body
do
sowne
to
euyll
/
for
all
that
myghtes
of
the
soule
be
gadered
togyder
in
the
name
of
the
deuyll
/
and
not
in
that
name
of
me
.
¶
Thy
mynde
sholde
be
full
occupyed
/
with
the
benefytes
of
me
whiche
thou
hase
receyued
/
&
thou
does
the
contrary
/
for
thou
fulfylles
it
with
wyckednesse
and
dyshoneste
of
lyuynge
.
¶
The
eye
of
thy
intelleccyon
thou
sholde
put
full
of
lyghte
of
feythe
vpon
the
passyon
of
my
onely
sothefast
sone
Ihesu
cryst
whose
mynyster
thou
arte
made
/
&
thou
before
hym
hase
set
delyces
&
rychesse
of
the
worlde
with
wretched
vanyte
.
¶
Thy
affeccyon
sholde
onely
loue
me
without
ony
other
/
&
thou
hase
sette
wretchedly
for
to
loue
creatures
and
thy
owne
body
/
and
so
thou
loues
beestly
thynges
more
than
me
.
¶
What
is
that
cause
of
this
?
¶
Certayne
the
propre
vnpasyence
that
thou
hase
to
me
/
what
thynge
that
I
take
awaye
/
that
thynge
that
thou
loues
more
than
me
.
¶
And
also
the
dysplesaunce
that
thou
hase
to
thy
neyghboure
/
whan
it
semeth
to
the
that
thou
does
receyue
some
temporall
harme
of
hym
/
and
so
thou
hase
hym
in
hate
and
blaspheme
/
goynge
awaye
fro
my
charyte
.
¶
O
vnhappy
wretche
thou
arte
made
mynyster
of
the
fyre
of
my
dyuyne
charyte
/
and
thou
for
thy
owne
propre
mysruled
delectacyons
and
for
one
harme
that
thou
receyues
of
thy
neyghboure
/
thou
does
lose
that
mynystracyon
.
¶
O
dere
doughter
this
is
one
of
those
thre
wretched
pyllers
that
I
haue
rehersed
before
.
¶
How
that
auaryce
reygneth
in
wycked
mynysters
in
lenynge
to
vsury
/
and
specyally
in
byenge
and
sellynge
of
benefyces
and
prelaces
/
&
of
moche
euyll
that
hathe
come
in
to
holy
chyrche
for
his
couetyse
.
NOw
shall
I
tell
the
of
the
secunde
that
is
of
auaryce
/
for
that
thynge
whiche
my
sone
gaue
in
greate
largenesse
/
that
is
al
his
blessyd
body
hangynge
vpon
that
crosse
full
of
turmentes
and
peynes
/
where
as
my
blessyd
lambe
ryghte
largely
shedde
his
moste
precyous
blode
/
&
thus
my
swete
lambe
payde
the
raunsome
of
mankynde
/
with
no
golde
nor
syluer
/
but
with
that
precyous
blode
.
¶
And
yet
not
halfe
the
worlde
he
rausomed
/
but
all
the
worlde
/
bothe
they
that
be
passed
/
they
that
be
present
/
and
they
that
be
to
come
/
and
yet
he
gaue
you
not
onely
his
blode
/
but
also
he
gaue
you
fyre
of
brennynge
loue
/
for
he
gaue
hymselfe
to
you
by
the
fyre
of
brennynge
loue
/
and
yet
not
onely
his
precyous
blode
and
the
fyre
of
brennynge
loue
/
without
my
dyuyne
nature
.
¶
For
the
nature
of
the
godheed
was
and
is
parfytely
owned
to
the
nature
of
manheed
/
&
yf
that
blode
so
oned
with
the
largenesse
of
dyuyne
loue
hathe
made
the
a
mynyster
/
and
thou
with
so
grete
couetyse
and
auaryce
that
thynge
whiche
my
sone
gate
on
the
crosse
(
that
is
soules
raunsomed
with
so
greate
loue
)
and
that
also
he
hathe
graunted
the
that
thou
sholde
be
a
specyall
mynyster
of
that
blode
/
thou
does
sel
by
suche
couetyse
the
grace
of
the
holy
ghost
/
makynge
thy
subiectes
to
by
of
the
that
thou
hase
frely
receyued
of
me
.
¶
Thou
hase
not
dysposed
thy
throte
for
to
wynne
soules
by
techynge
but
to
deuoure
soules
by
monye
takynge
/
and
thou
arte
made
so
strayte
in
charyte
(
of
that
thynge
the
whiche
thou
hase
take
in
so
greate
largenesse
)
that
thou
may
nother
receyue
me
by
grace
/
nor
thy
neyghbour
by
loue
.
¶
The
substaunce
of
temporall
goodes
that
thou
receyues
by
vertu
of
the
blode
/
thou
receyues
it
largely
.
¶
And
thou
auarycyous
wretche
does
good
to
none
(
but
to
thy selfe
)
&
yet
not
to
thy selfe
/
but
as
a
thefe
worthy
endelesse
peyne
does
robbe
the
goodes
of
thy
moder
holy
chyrche
and
the
goodes
of
poore
men
/
also
thou
spendes
it
vycyously
with
women
and
dyshonest
men
/
and
in
delyces
/
and
with
thy
kynred
/
and
also
there
with
thou
noryshes
thy
chyldren
.
¶
O
you
vyle
wretches
where
be
youre
chyldren
of
vertu
that
ye
sholde
haue
vnder
your
gouernaunce
/
wher
is
youre
feruent
charyte
with
the
whiche
ye
sholde
mynyster
/
where
is
also
the
greate
desyre
of
my
honour
and
helthe
of
soules
that
ye
sholde
haue
/
where
is
that
greate
and
dole
full
sorowe
that
ye
sholde
haue
for
to
se
the
wolfe
of
hell
to
bere
awaye
thy
shepe
.
¶
There
is
none
in
thy
strayte
herte
thou
couetous
wretche
nother
loue
of
me
nor
of
them
/
thou
alone
loues
thyselfe
with
thy
owne
sencyble
loue
/
with
the
whiche
loue
thou
enuenymes
thyselfe
&
other
.
¶
Thou
arte
that
wycked
spyryte
and
fende
of
hell
that
deuoures
them
with
mysruled
loue
/
thy
throte
desyreth
no
other
/
and
therfore
thou
takes
no
thoughte
thoughe
the
inuysyble
deuyll
bere
them
away
.
¶
Thou
thyselfe
arte
a
very
instrument
for
to
sende
them
to
the
inuysyble
deuyl
of
hell
.
¶
Of
the
goodes
of
thy
moder
the
holy
chyrche
/
thou
delycately
arayes
thyselfe
and
other
synfull
and
wretched
lyuers
with
●he
/
and
thou
byes
grete
horses
more
for
lust
than
for
nede
/
there
as
thou
sholde
haue
them
for
nede
/
and
not
for
lust
.
¶
These
lustes
worldely
men
do
vse
/
but
lustes
sholde
be
for
to
fede
and
araye
the
poore
men
/
and
for
vysyte
the
seke
men
/
helpynge
all
suche
peple
in
theyr
nedes
bothe
ghostly
and
bodyly
/
for
I
haue
ordeyned
the
a
mynyster
for
none
other
/
nor
gyuen
the
suche
a
dygnyte
/
but
for
them
.
¶
But
bycause
thou
arte
become
a
wylde
beest
/
therfore
thou
settes
thy
ioy
in
suche
beestes
(
thou
sees
not
)
but
thou
arte
blynde
and
wyll
not
se
the
tourment
that
is
ordeyned
for
the.
¶
Thou
sholde
amende
the
wretche
/
and
sorowe
that
thou
hase
thus
bone
/
and
so
amende
the.
¶
Sees
thou
not
dere
doughter
what
wretchednesse
reygneth
ymonge
these
wretched
synners
what
shall
I
more
saye
.
¶
I
sayde
to
the
that
some
of
them
lene
to
vsury
(
not
for
to
beyholde
open
vsurers
)
but
in
many
subtyll
wyses
by
theyr
couetyse
/
for
selden
tymes
to
theyr
neyghbours
they
lende
of
theyr
goodes
/
the
whiche
in
no
wyse
is
lawfull
to
be
vsed
.
¶
Yf
it
were
a
gyfte
of
lytell
valu
/
and
he
with
entent
receyueth
it
for
a
prys
aboue
the
loue
that
he
hathe
lent
it
hym
(
it
is
vsury
)
and
so
of
all
other
thynges
that
he
receyueth
in
the
meane
whyle
with
suche
entent
.
¶
I
haue
ordeyned
hym
for
to
forbydde
leculers
fro
that
synne
/
and
he
dothe
the
same
/
&
moreouer
yf
one
come
to
hym
for
to
aske
counseyle
of
his
mater
/
bycause
he
is
gylty
in
the
same
and
hathe
loste
therby
the
lyghte
of
reason
/
he
gyueth
derke
counseyle
of
the
same
passyon
that
he
feleth
in
his
soule
of
the
same
mater
.
¶
These
and
many
other
defautes
do
sprynge
of
suche
streyte
couetous
hertes
/
it
maye
be
sayde
of
them
the
worde
that
my
onely
sothefaste
sone
Ihesu
sayde
whan
he
wente
in
to
the
temple
where
he
founde
sellers
and
byers
/
and
he
bette
them
out
with
scourges
(
sayenge
thus
to
them
)
my
house
shall
be
called
a
house
of
prayer
/
&
ye
make
it
a
denne
of
theues
.
¶
Thou
sees
well
doughter
that
this
is
sothe
/
that
of
my
house
whiche
sholde
be
a
house
of
prayer
/
nowe
is
made
a
denne
for
theues
/
they
by
and
sell
therin
/
and
make
marchaundyse
of
the
grace
of
the
holy
ghoste
/
for
they
wyll
haue
greate
prelaces
and
bene
fyces
of
holy
chyrche
/
&
they
bye
them
with
grete
gyftes
.
¶
And
thus
they
plante
in
the
orcharde
of
holy
chyrche
this
stynkynge
plante
.
¶
Thus
in
this
wyse
bothe
the
byer
and
the
seller
do
vse
falsenesse
&
dysceyte
/
there
as
they
sholde
go
vpryght
and
vse
al
maner
of
truthe
.
¶
Yf
the
vycar
of
my
sone
knewe
this
/
he
wolde
correcke
them
/
and
take
fro
them
theyr
offyces
(
bothe
of
the
byer
and
of
the
seller
)
and
yf
they
amende
theyr
wretched
lyuynge
/
it
shall
be
lawfull
for
them
to
receyue
theyr
benefyces
agayne
.
¶
He
that
boughte
it
sholde
be
put
in
pryson
/
so
for
to
amende
his
defautes
/
and
that
other
maye
take
ensample
therof
/
that
they
do
not
the
same
.
¶
Yf
the
vycar
of
my
sone
do
this
in
erthe
/
he
dothe
duly
(
and
yf
he
do
it
not
)
it
shall
not
be
vnpunyshedde
whan
he
shall
yelde
his
rekenynge
to
me
for
his
offyces
.
¶
Byleue
me
dere
doughter
/
in
these
dayes
it
is
not
punyshed
/
and
therfore
my
chyrche
stondeth
in
grete
defautes
and
full
efabhomynacyons
/
for
the
vycar
of
my
sone
sercheth
not
the
lyuynge
of
them
whan
prelacy
is
gyuen
to
them
whether
they
be
good
or
yl
.
¶
And
yf
they
enquyre
ony
thynge
of
theyr
good
conuersacyon
/
they
aske
of
suche
as
be
yll
as
they
be
/
for
they
be
holde
nothynge
elles
in
them
/
but
the
greatenesse
of
theyr
astates
/
&
worthynesse
of
the
worlde
and
rychesse
/
and
that
they
be
greate
spekers
(
&
the
worst
of
all
is
)
otherwhyle
they
wyll
choke
the
offycers
with
golde
/
and
commende
the
same
man
to
them
/
the
holy
chyrche
hathe
of
him
a
semely
prelate
.
¶
Here
good
doughter
be
the
deuylles
workes
/
for
there
as
they
shold
enquyre
of
vertuous
lyuynge
&
fayrenes
of
vertu
/
they
beholde
onely
that
semelynes
&
fayrenesse
of
body
/
they
sholde
serche
after
meke
men
&
poore
for
to
auaunce
them
/
suche
as
forsake
benefices
/
&
they
take
veyne
people
and
proude
.
¶
They
serche
not
onely
after
cunnynge
(
and
cunnynge
is
ryghte
good
and
parfyte
)
there
as
it
is
felyshypped
with
honest
lyuynge
&
very
mekenesse
.
¶
Yf
cunnynge
be
in
a
proude
man
/
that
is
also
dyshonest
&
cursed
of
lyuynge
/
that
cunnynge
is
venym
/
for
suche
one
vnderstondeth
holy
wryte
none
otherwyse
but
after
the
letter
/
in
derkenesse
he
vnderstondeth
it
/
for
he
hathe
loste
the
lyght
of
reason
/
and
his
eye
of
intelleccyon
is
blynded
.
¶
In
the
whiche
lyghte
with
lyghte
aboue
nature
/
was
declared
&
vnderstonde
holy
wrytte
of
worthy
doctours
/
as
I
haue
sayde
before
.
¶
Thus
thou
maye
se
that
cunnynge
is
good
in
it selfe
(
but
not
in
suche
one
)
for
he
lyueth
not
ther
after
/
but
his
cunnynge
is
to
hym
fyre
of
endelesse
dampnacyon
/
but
yf
he
amende
his
lyfe
.
¶
And
therfore
they
sholde
rather
beholde
to
holy
lyuynge
/
than
to
a
cunnynge
man
that
lyueth
euyll
/
they
do
the
contrary
/
for
all
those
that
be
good
/
vertuous
/
and
also
cunnynge
/
they
holde
them
fooles
(
of
poore
folke
for
to
auaunce
them
)
they
haue
indygnacyon
.
¶
Therfore
thou
maye
se
that
in
my
house
whiche
shold
be
a
house
of
prayer
/
and
in
the
whiche
sholde
shyne
the
ghostly
Margaryte
stone
of
ryghtwysenesse
/
and
lyghte
of
cunnynge
/
with
honest
&
holy
lyuynge
/
and
swete
smell
of
truthe
/
and
now
aboundeth
the
synne
of
lesynges
.
¶
They
sholde
haue
wylfull
pouerte
with
very
besynesse
for
to
conserue
soules
/
and
to
pull
them
out
fro
the
deuylles
hondes
/
and
they
gader
rychesse
&
sette
theyr
besynesse
more
aboute
temporal
goodes
/
than
aboute
ghostly
goodes
/
and
they
take
hede
to
none
other
thynge
than
to
myrthes
and
games
/
and
for
to
encrese
and
multyply
temporall
substaunce
/
and
they
wretches
do
not
consyder
that
this
is
a
maner
of
losynge
of
temporall
goodes
/
for
yf
the
abounded
in
vertues
/
&
token
vpon
them
ghostly
besynesse
(
as
they
sholde
do
)
they
shold
haue
temporal
goodes
ynowe
.
¶
They
sholde
fuffre
deed
men
to
bury
theyr
deed
men
/
and
they
sholde
sewe
me
and
my
doctryne
and
fulfyll
my
wyll
/
the
is
for
to
do
that
thynge
that
I
haue
ordeyned
them
to
/
but
they
do
all
the
contrary
/
for
deedly
thynges
and
transytory
thynges
they
bury
in
themselfe
with
a
mys
ruled
besynesse
and
affeccyon
/
and
they
do
take
vpon
them
worldely
mennes
besynesse
.
¶
Thus
is
to
me
a
greate
dysplesaunce
/
and
a
greate
hynderaunce
to
holy
chyrche
/
they
sholde
leue
suche
thynges
to
the
worlde
/
&
suffre
one
of
them
bury
an
other
.
¶
A
deed
man
is
vnderstonde
in
two
maners
/
one
is
whan
a
man
of
holy
chyrche
mynystreth
and
gouerneth
temporall
goodes
with
deedly
synne
of
vnordynate
loue
&
affeccyon
.
¶
Another
is
for
to
excersyce
onely
bodyly
workes
and
leue
ghostly
/
for
the
body
in
hymselfe
is
deedly
and
hathe
no
lyfe
/
but
that
it
hathe
of
that
soule
/
and
as
longe
as
the
soule
is
in
the
body
/
so
longe
it
receyueth
lyue
and
no
longer
/
therfore
suche
bodyly
workes
onely
be
deed
.
¶
Wherfore
my
specyall
anoynted
seruauntes
and
mynysters
that
sholde
lyue
as
angels
/
sholde
leue
deed
thynges
to
deed
thynges
&
they
sholde
gouerne
soules
that
be
quycke
thynges
and
dye
neuer
/
as
to
the
beynge
of
them
gouernynge
them
and
mynystrynge
to
them
the
sacramentes
of
holy
chyrche
/
&
graces
of
the
holy
ghost
/
&
then
fedynge
with
ghostly
meet
and
and
godly
lyuynge
.
¶
And
in
this
wyse
my
house
sholde
be
a
house
of
prayer
/
aboundynge
in
graces
and
vertues
/
&
bycause
they
do
not
thus
(
but
rather
the
contrary
)
I
maye
saye
that
it
is
made
a
denne
of
theues
/
for
there
they
bye
and
sell
as
marchauntes
/
and
it
is
made
a
receyuynge
place
of
beestes
/
for
they
lyue
as
wylde
beestes
vnhonestly
.
¶
And
therfore
therof
they
haue
made
a
stable
for
theyr
lyenge
in
the
fylthe
of
dyshoneste
/
&
so
they
holde
with
them
ther
in
the
chyrche
theyr
deuylles
/
as
a
spouse
holdeth
his
wyfe
.
¶
Thus
thou
maye
knowe
howmoche
euyl
is
vsed
ymonge
them
/
and
yet
moche
more
without
ony
comparyson
than
I
haue
tolde
yu.
¶
How
pryde
reygneth
in
the
foresayde
mynysters
/
by
the
whiche
pryde
the
felynge
in
god
is
loste
/
and
whan
that
felynge
is
awaye
/
than
fall
they
to
this
faute
(
that
is
to
saye
)
suche
men
do
feyne
them
to
make
consecracyon
/
&
they
make
none
.
NOw
I
wyll
tell
the
of
that
thyrde
pyller
(
that
is
pryde
)
and
thoughe
I
haue
set
it
laste
/
yet
it
is
better
laste
than
fyrste
/
for
al
vyces
come
of
pryde
/
lyke
as
all
vertues
do
come
of
charyte
.
¶
Pryde
begynneth
and
spryngeth
and
is
noryshed
of
poore
sencyble
loue
/
of
the
whiche
loue
I
tolde
the
that
it
was
and
is
the
grounde
and
fundament
of
al
these
thre
pyllers
/
and
also
of
all
maner
euylles
that
creatures
do
/
for
he
that
loueth
hymselfe
with
vnordynate
loue
/
is
depryued
fro
the
loue
of
me
(
in
asmoche
as
he
loueth
me
not
)
and
in
that
he
loueth
not
me
/
he
offendeth
me
/
bycause
he
kepeth
not
the
commaundymentes
of
the
lawe
/
the
whiche
is
for
to
loue
me
aboue
all
thynges
/
and
theyr
neyghbours
as
themselve
.
¶
This
is
the
cause
why
that
they
loue
not
me
nor
theyr
neyghboure
/
for
they
loue
themselfe
with
sencyble
loue
/
so
they
maye
no
ther
well
serue
me
nor
loue
me
/
but
rather
they
serue
and
loue
the
worlde
.
¶
All
suche
sencyble
loue
&
the
worlde
maye
not
acorde
with
my
loue
nor
with
me
/
and
they
that
haue
none
acorde
with
me
they
be
fer
fro
me
/
for
they
that
louen
the
worlde
with
sencyble
loue
and
serueth
him
sencybly
/
must
nedes
hate
me
/
and
he
that
in
sothe
loueth
me
/
muste
nedes
hate
the
worlde
.
¶
And
therfore
my
onely
sothefaste
sone
sayde
/
there
maye
none
serue
two
contrary
lordes
/
for
yf
he
serue
the
one
/
he
shall
be
hated
of
the
other
.
¶
Thus
thou
maye
se
that
propre
loue
pryueth
a
soule
fro
my
charyte
/
and
arayeth
hym
with
the
vyce
of
pryde
/
of
the
whiche
all
maner
defautes
do
sprynge
of
euery
reasonable
creature
that
is
in
those
defautes
/
it
is
for
to
sorowe
&
wayle
and
namely
of
my
mynysters
whiche
sholde
be
meke
(
as
wel
so
meke
)
that
they
myght
noryshe
charyte
ymonge
theyr
neyghbours
/
as
for
to
be
meke
in
mynystracyon
of
the
body
of
my
sone
that
vndefouled
lambe
.
¶
And
they
be
not
ashamed
of
theyr
pryde
/
for
to
se
me
comen
mekely
to
mankynde
/
in
to
the
flesshe
of
my
onely
sone
.
¶
Yet
thoughe
the
same
body
renne
to
the
dethe
of
the
crosse
lowly
&
mekely
by
obedyence
/
he
boweth
there
his
heed
to
salute
the
&
grete
ye.
¶
He
spredeth
his
armes
abrode
there
/
the
for
to
clyppe
and
brace
to
hym
/
&
he
stretcheth
forthe
his
feet
for
to
stonde
with
the
/
agaynste
thy
ghostly
enemy
.
¶
And
thou
wretched
man
that
arte
made
his
mynyster
flees
and
shoues
hym
/
and
thou
byclyppes
and
enbraces
to
the
vnclene
creatures
.
¶
Thou
sholde
dwell
stable
and
stydfaste
/
shewynge
the
doctryne
of
my
onely
sothefast
sone
Iheso
/
and
fastnynge
thy
herte
and
thy
soule
in
hym
/
and
thou
arte
vnstable
and
vnstydfaste
as
the
wynde
/
for
euery
thynge
renneth
aboute
vaynly
.
¶
Yf
thou
haue
ony
prosperyte
/
thou
arte
moued
with
all
mysse
ruled
gladnesse
/
and
yf
thou
haue
aduersyte
/
thou
arte
moued
with
vnpasyence
/
and
so
thou
drawes
oute
the
mary
and
the
pythe
of
pryde
that
is
vnpasyence
/
for
ryght
as
charyte
hathe
mekenesse
/
for
his
pythe
and
mary
/
so
is
vnpasyence
the
pythe
&
mary
of
pryde
(
for
of
al
thynges
most
)
proude
men
be
troubled
/
sclaundred
/
&
yrous
more
than
other
.
¶
Pryde
ascendeth
neuer
to
heuen
/
but
plungeth
downe
into
hel
(
&
therfore
my
onely
sothefast
sone
sayd
)
he
that
exalteth
him
in
pryde
shall
be
broughte
lowe
/
and
he
that
meketh
hym
shal
be
exalted
.
¶
In
euery
kynde
of
folke
pryde
hyghly
dyspleaseth
me
/
and
moche
more
in
my
mynysters
/
for
them
I
haue
sette
in
a
meke
state
for
to
mynyster
my
meke
lambe
/
and
they
do
the
contrary
.
¶
And
why
is
not
suche
a
wycked
and
wretched
preest
ashamed
/
seynge
meke
so
me
&
lowly
in
my
onely
sothefast
sone
Ihesu
/
for
whom
I
haue
ordeyned
them
to
be
mynysters
/
and
my
sone
meked
hymselfe
by
obedyence
vnto
the
dethe
of
the
cros
/
he
bowed
his
heed
corowned
with
thornes
/
and
this
wretched
mynyster
arayseth
his
heed
agaynste
me
&
agaynste
his
neyghboure
.
¶
And
there
as
he
sholde
be
a
lambe
(
mynystrynge
to
my
very
lambe
)
he
is
a
ramme
with
hornes
of
pryde
/
and
he
smyteth
all
those
that
cleuen
to
him
.
¶
O
wretched
man
thynkes
thou
not
that
thou
arte
in
my
seruyce
/
is
thy
offyce
for
to
smyte
me
with
thy
hornes
of
pryde
/
doynge
bothe
me
wronge
&
thy
neyghbours
wronge
/
and
so
for
to
lyue
ymonge
thy
neyghbours
with
wronge
/
is
this
thy
mekenesse
with
whiche
thou
sholde
saye
masse
/
and
mynyster
the
body
and
blode
of
my
sone
.
¶
Thus
thou
arte
made
in
sothe
as
a
wood
beest
and
a
cruel
without
ony
drede
of
me
/
thou
deuoures
thy
neyghboure
/
and
ledes
thy
lyfe
with
dyscencyon
and
debate
/
and
thou
arte
made
accepter
of
parsones
.
¶
They
that
do
scrue
the
and
do
the
profyte
thou
acceptes
/
or
suche
as
flater
and
please
the
/
&
those
that
lyue
as
thou
dors
/
them
thou
loues
and
acceptes
and
none
other
/
whome
thou
sholde
hate
&
correcke
theyr
defautes
.
¶
But
thou
does
the
contrary
/
for
thou
gyues
them
ensample
to
do
the
same
or
worse
/
yf
thou
were
good
thyselfe
/
thou
wolde
correcke
them
/
but
bycause
thou
arte
a
wycked
man
/
thou
wyll
not
vndernyme
them
/
nor
be
dyspleased
with
theyr
defautes
.
¶
Thou
dyspyses
meke
/
pure
/
and
vertuous
people
/
thou
goes
awaye
fro
them
/
neuerthelesse
thou
hase
a
cause
to
fle
fro
them
/
thoughe
thou
sholde
not
fle
fro
them
.
¶
For
thou
flees
them
/
bycause
the
slynke
of
vyces
may
not
suffer
the
swete
smell
of
vertu
.
¶
Thou
holdes
a
grete
reprefe
to
the
/
for
to
se
at
thy
dore
poore
men
stonde
/
thou
eschewes
for
to
vyset
them
in
nede
/
thou
sees
them
peryshe
for
honger
and
wyll
not
helpe
them
.
¶
All
this
dothe
the
hornes
of
pryde
/
whiche
wyl
not
bowe
for
to
vse
one
lytel
dede
of
mekenesse
.
¶
Why
wyll
they
not
bowe
?
¶
For
theyr
owne
propre
loue
whiche
norysheth
pryde
/
they
put
not
away
fro
them
.
¶
And
therfore
he
that
wyll
not
condescende
&
mynyster
poore
folke
nother
of
temporall
goodes
nother
spyrytual
without
a
thanke
therfore
.
¶
O
cursed
pryde
grounded
&
set
in
thy
owne
loue
/
how
hase
thou
so
blynded
the
eye
of
thy
intelleccyon
in
suche
a
wyse
that
whan
they
wene
they
loue
themselve
and
be
tender
of
themselve
they
be
ryghte
cruell
/
and
whan
they
wene
they
wynne
they
lose
/
&
whan
they
wene
they
stonde
in
delyces
/
ryches
/
&
grete
hyghnesse
/
they
stonde
in
grete
pouerte
&
wretchednesse
/
for
they
be
depryued
fro
the
ryches
of
vertu
/
&
be
come
downe
fro
the
heyghte
of
grace
/
to
the
sekenesse
of
deedly
synnes
/
they
thynke
they
se
&
they
be
blynde
/
for
nother
they
knowe
theyr selfe
nor
me
.
¶
They
knowen
not
theyr
owne
estate
/
nor
theyr
dygnyte
that
I
haue
set
them
in
/
nor
they
knowe
not
the
freylte
of
the
worlde
/
nor
theyr
owne
lytell
stablenesse
/
for
yf
they
knewe
all
this
/
they
wolde
not
make
them
a
god
therof
.
¶
What
thynge
hathe
withdrawe
fro
them
this
knowlege
?
¶
Certayne
pryde
/
of
all
suche
I
haue
made
incarnate
deuyls
/
&
I
ordeyned
them
for
angels
/
that
they
sholde
be
erthely
angels
as
in
this
lyfe
/
&
they
fall
fro
the
heyghte
of
heuen
/
to
the
depenes
of
derkenesse
.
¶
And
in
so
moche
is
the
derkenesse
of
them
encreased
/
that
other
whyle
they
fal
to
defaute
/
as
I
shal
tel
the
after
.
¶
Ther
be
some
incarnate
deuyls
that
feyne
ofte
tymes
to
consecrate
and
they
do
not
consecrate
for
fere
of
my
Iudgement
/
and
also
bycause
they
wolde
do
away
fro
them
all
maner
drede
/
and
the
brydell
of
theyr
euyl
dedes
.
¶
For
they
ryse
not
by
the
morowe
fro
vnclennesse
/
and
at
euen
fro
mysse
ruled
etynge
and
drynkynge
/
yet
they
thynke
it
is
ryght
nedefull
for
to
satysfy
the
people
for
to
say
masse
/
notwthstondynge
the
people
do
consyder
theyr
wyckednesse
(
that
is
to
saye
)
they
thynke
they
sholde
not
so
soone
by
good
conscyence
saye
masse
/
for
fere
&
drede
of
my
Iudge
mentes
.
¶
Sees
thou
not
dere
doughter
how
blynde
they
be
/
they
renne
not
to
contrycyon
of
herte
/
and
dysplesaunce
of
theyr
defautes
/
for
to
amende
them
.
¶
But
they
go
boldely
to
masse
/
as
for
a
remedy
to
satysfaccyon
of
the
people
(
not
for
to
consecrate
)
but
for
to
saye
masse
/
for
to
ouerpasse
at
consecracyon
the
wordes
of
consecracyon
/
consyderynge
nothynge
that
the
laste
erroure
and
defaute
is
more
&
that
by
moche
than
the
fyrste
/
bycause
he
maketh
the
people
to
do
ydolatry
/
makynge
them
to
do
worshyp
to
an
hoste
vnconsecrate
/
as
they
wolde
do
to
the
very
body
and
blode
of
my
onely
sothefaste
sone
Ihesu
/
all
god
and
all
man
.
¶
For
that
that
they
worshyppe
is
very
bredde
/
sees
thou
not
what
abhomynacyon
here
is
/
&
how
greate
my
pasyence
is
the
dothe
suffre
them
/
yf
suche
one
amende
him
not
/
he
maye
loke
after
sharpe
dampnacyon
at
the
daye
of
Iudgement
.
¶
But
nowe
what
sholde
that
people
do
that
they
fall
not
in
to
suche
inconuenience
/
they
sholde
praye
with
condycyon
thus
whan
they
be
in
doubte
.
¶
Yf
this
mynyster
haue
sayde
that
he
sholde
saye
/
I
byleue
that
thou
arte
goddes
sone
on
lyue
/
gyuen
to
me
to
my
ghostly
lyuelod
fro
the
fyre
of
thy
meruaylous
charyte
/
&
in
the
mynde
of
thy
swete
passyon
where
thou
shedde
thy
blode
for
to
wasshe
vs
fro
oure
synnes
/
yf
they
do
thus
they
shall
so
worshyp
veryly
me
(
though
the
mynyster
haue
wretchedly
synned
)
in
doynge
ther
they
shold
not
do
.
¶
O
ryght
swete
doughter
who
withholdeth
the
erthe
that
it
maye
not
swalowe
them
quycke
/
who
withholdeth
my
myght
/
that
it
myght
make
them
vnmouable
&
that
they
may
be
deed
ymages
for
theyr
confusyon
before
all
the
people
?
¶
Certayne
my
mercy
/
&
I
holde
myselfe
(
that
is
with
my
mercy
)
I
holde
my
dyuyne
ryghtwysenesse
/
that
they
may
be
ouercome
by
strengthe
of
mercy
/
but
they
as
deuyls
obstynate
wyll
not
knowe
this
nor
se
my
mercy
/
for
they
thynke
they
sholde
haue
it
of
dewte
/
what
that
euer
they
haue
of
me
/
so
they
be
blyndefelde
for
they
se
not
that
they
haue
it
of
grace
onely
/
but
of
dewte
.
¶
Of
many
other
defautes
/
the
whiche
do
come
of
pryde
of
a
mannes
owne
propre
loue
.
ALl
this
haue
I
tolde
the
that
thou
maye
haue
the
more
cause
of
waylynge
and
compassyon
of
theyr
blyndenesse
/
so
for
to
se
them
stonde
in
state
of
dampnacyon
/
&
also
that
thou
may
the
better
knowe
my
mercy
/
so
for
to
truste
therin
/
and
for
to
receyue
therof
greate
sykernesse
/
offrynge
the
same
mynysters
of
holy
chyrche
and
all
the
worlde
to
me
askynge
mercy
for
theym
/
and
the
more
sorowfull
and
delectable
desyres
thou
offers
to
me
fro
them
/
the
more
thou
shewes
thy
loue
that
thou
hase
to
me
/
for
that
same
profyte
the
whiche
thou
maye
not
do
me
/
nor
none
of
my
seruauntes
/
the
same
ye
sholde
shewe
to
me
by
the
meane
of
them
/
and
than
shal
I
forgyue
so
constrayned
of
your
desyres
/
by
pepynge
and
by
prayenge
bothe
of
the
and
other
of
my
seruauntes
/
and
also
haue
ruthe
of
my
spouse
holy
chyrche
/
reformynge
her
with
good
and
holy
curates
/
that
by
suche
reformacyon
of
good
curates
/
wycked
subiectes
maye
be
correcked
/
for
the
euylles
that
be
done
by
euyll
subiectes
/
wycked
curates
be
the
cause
/
for
yf
they
were
amended
and
in
them
dyd
shyne
the
ghostly
Margaryte
stone
of
ryghtwysenesse
with
holy
and
honest
lyuynge
/
they
wolde
not
do
so
/
and
wyll
thou
knowe
what
is
the
cause
of
suche
wretched
lyuynge
/
that
one
foloweth
so
another
in
lyuynge
/
bycause
the
subiectes
be
not
obedyent
/
for
whan
the
prelate
was
a
subiecte
/
he
was
not
obedyent
to
his
prelate
/
&
therfore
he
receyueth
of
his
subiectes
/
suche
as
he
gaue
to
his
soueraynes
/
badde
is
that
one
/
and
badde
is
that
other
.
¶
Of
all
this
/
and
of
all
other
defautes
pryde
is
the
cause
/
grounded
in
theyr
owne
propre
loue
.
¶
The
subiectes
were
vncunnynge
&
proude
/
&
moche
more
is
the
souerayne
vncunnynge
&
proude
/
and
ther
is
so
grete
ygnoraunce
&
vncunnynge
ymonge
the
prelates
/
and
they
he
so
blynde
/
that
they
wyll
gyue
the
order
of
prestheed
to
a
man
that
is
an
ydyot
/
whiche
can
vnneth
rede
&
saye
his
seruyce
/
and
oftentymes
of
theyr
ygnoraunce
/
suche
preestes
be
made
that
can
not
say
the
wordes
of
the
sacrament
/
and
so
of
this
cometh
that
defaute
/
whiche
is
rehersed
before
/
that
they
consecrate
not
.
¶
And
there
as
suche
prelates
sholde
chose
wysemen
grounded
in
vertues
/
and
that
couthe
vnderstonde
suche
as
they
dyd
rede
/
they
do
all
the
contrary
/
for
they
take
no
hede
of
theyr
cunnynge
/
nor
to
that
dyscrete
age
of
them
/
but
of
lust
they
make
chyldren
and
not
sadde
men
/
nor
they
do
not
take
hede
of
that
good
&
pure
lyuynge
that
they
sholde
haue
/
nor
of
the
dygnyte
and
mystery
to
the
whiche
they
be
chosen
/
but
onely
for
to
multyply
people
(
and
not
vertuous
)
they
themselfe
be
blynde
&
they
gader
togyder
the
blyndenesse
/
and
they
consyder
not
that
I
of
that
shall
aske
a
rekenynge
at
the
daye
of
Iudgemente
.
¶
Yet
they
do
more
/
for
whan
they
haue
so
made
blynde
preestes
/
anone
they
commytte
to
them
cure
of
soules
/
and
they
se
well
they
can
not
gouerne
themself
/
and
yet
they
make
them
gouernoures
of
other
.
¶
And
thus
the
shepe
that
do
lacke
a
trewe
shepeherde
/
whiche
sholde
take
hede
to
them
and
that
couthe
lede
them
the
ryght
waye
(
lyghtly
they
peryshe
)
&
oftentymes
be
all
to
rent
and
deuoured
of
wolfes
/
bycause
the
shepeherde
is
wycked
/
he
recketh
not
to
kepe
a
hounde
that
sholde
berke
agaynst
the
wolfe
that
cometh
to
the
shepe
/
but
suche
one
he
holdeth
in
kepynge
as
he
is
.
¶
And
so
these
mynysters
and
shepeherdes
be
that
cause
that
they
haue
no
besynesse
themselfe
aboute
them
/
they
wyll
not
haue
the
hounde
of
conscyence
/
nor
the
state
of
ryghtewysenesse
/
nor
the
rodde
of
cōreccyon
(
it
is
no
wonder
)
for
theyr
owne
conscyence
wyll
not
barke
agaynste
theyr
owne
defautes
/
and
therfore
they
can
not
well
vndernyme
theyr
subiectes
that
be
spred
a
brode
in
mysse
ruled
lyuynge
/
wherfore
the
hell
wolfe
deuoureth
theym
.
¶
Yf
they
wolde
suffer
the
hounde
of
conscyence
to
barke
/
and
they
to
take
theyr
defautes
vpon
them
with
the
staffe
of
holy
ryghtwysenesse
/
they
sholde
auoyde
theyr
shepe
out
of
the
deuyls
crouches
/
and
brynge
them
home
agayne
to
the
folde
/
but
bycause
suche
shepeherdes
be
without
the
roodde
and
hounde
of
barkynge
conscyence
/
theyr
shepe
do
peryshe
/
&
it
is
no
wonder
thoughe
the
hounde
of
theyr
conscyence
barke
not
/
for
he
is
made
feble
for
defaute
of
meet
.
¶
The
meet
that
sholde
be
gyuen
to
this
hounde
of
conscyence
/
sholde
be
the
meet
of
my
vndefouled
lambe
Ihesu
cryst
/
for
yf
the
mynde
be
full
of
his
precyous
bloode
/
the
conscyence
is
fedde
therwith
/
that
is
for
mynde
of
that
blode
the
soule
is
strengthed
to
hate
vyces
/
and
for
to
loue
vertues
/
whiche
hate
&
whiche
loue
do
puryfy
the
soule
fro
the
fylthe
of
deedly
synne
/
&
it
gyueth
so
greate
strengthe
to
the
conscyence
that
is
noryshed
therby
/
that
as
soone
as
ony
enemy
of
the
soule
(
whiche
is
synne
)
wyll
enter
in
/
anone
the
conscyence
as
an
hounde
barketh
agaynst
it
&
eycyteth
reason
to
helpe
him
for
to
do
ryghtwysenesse
agaynst
hym
/
for
he
that
hathe
conscyence
hathe
ryghtwysenesse
/
&
therfore
all
suche
vnworthy
mynysters
(
the
whiche
be
worthy
to
be
called
vnreasonable
creatures
)
for
they
be
lyke
to
beestes
in
theyr
lyuynge
/
it
may
not
be
sayde
of
them
that
they
haue
the
hounde
of
conscyence
/
nor
the
staffe
of
ryghtwysenesse
/
nor
the
that
rodde
of
correccyon
/
for
they
haue
somoche
fere
/
that
they
be
afrayde
of
eueri
shadowe
(
not
for
holy
drede
)
but
seruyle
drede
.
¶
And
that
cause
is
that
they
be
encumbred
with
theyr
owne
mysse
lyuynge
/
they
sholde
dyspose
them
to
dethe
/
for
to
delyuer
theyr
shepe
fro
the
fendes
hondes
/
&
they
themselve
fende
them
to
the
fende
/
not
gyuynge
them
doctrine
of
good
lyuynge
/
nor
they
wyll
not
suffer
one
worde
of
wronge
for
them
/
&
oftetymes
it
happeth
that
the
soule
of
his
subiecte
is
encumbred
with
ryght
greuous
synnes
/
&
he
taketh
no
hede
to
the
/
but
to
his
householde
/
he
ordeyneth
rather
the
another
wretched
preest
shall
here
the
confessyon
of
suche
a
troubled
soule
than
he
hymselve
/
whiche
hathe
the
charge
therof
.
¶
O
what
wretched
leche
is
he
to
whom
is
commytted
the
cure
of
soules
/
&
wyll
not
do
his
dewte
/
he
shold
lyue
that
he
myght
fulfyll
his
dewte
ymonge
his
subiectes
/
but
suche
a
wretche
hathe
fere
to
do
his
dewte
/
other
for
a
worde
that
is
sayde
to
hym
of
wrēge
/
or
for
drede
/
or
suche
other
that
he
dare
not
fulfyll
his
charge
/
so
that
what
for
drede
&
what
for
dysplesaūre
/
he
shall
leue
that
soule
in
that
deuyls
hondes
&
armes
/
and
dare
not
saye
hym
the
sothe
/
&
in
that
wyse
shall
he
take
hym
the
body
and
the
blode
of
my
onely
sothefaste
sone
Ihesu
/
and
veryly
seeth
he
that
/
that
he
is
not
losed
fro
that
derkenesse
of
deedly
synnes
/
and
yet
neuerthelesse
for
plesaunce
of
worldely
men
/
and
for
a
mysse
ruled
drede
/
or
for
some
gyfte
/
or
by
the
queste
that
he
receyueth
of
hym
/
he
mynystreth
to
hym
the
sacrament
/
and
yet
ther
to
he
buryeth
the
same
cursed
man
in
holy
chyrche
with
grete
worshyp
/
where
they
sholde
rather
throwe
him
out
as
a
beest
/
or
as
a
membre
cut
fro
the
mysteryall
body
of
holy
chyrche
.
¶
Who
is
cause
of
this
?
¶
Certayne
proper
loue
/
and
the
hornes
of
pryde
/
for
yf
they
dyd
loue
me
aboue
al
thynges
/
&
also
the
soule
of
that
wretche
for
me
/
&
they
themselfe
also
were
meke
/
than
without
seruyle
drede
/
they
wolde
be
dylygent
aboute
the
helthe
of
that
wretched
soule
.
¶
Sees
thou
not
what
euylles
do
folowe
these
thre
vyces
/
whome
I
put
to
the
as
thre
pyllers
/
of
whome
all
other
synnes
do
come
/
that
is
pryde
/
coueryse
/
and
vnclennesse
/
bothe
of
theyr
bodyes
and
vf
theyr
soules
/
thy
eres
be
not
suffycyent
to
here
those
euylles
that
do
come
of
these
thre
pyllers
/
as
they
dyd
come
fro
the
deuylles
membres
/
for
pryde
they
do
many
dyshonestes
&
moche
couetysenesse
/
as
somtyme
thou
dyd
knowe
to
whom
suche
thynges
dyd
happe
/
thou
knowes
wel
somtyme
ther
were
certayne
parsones
of
good
feythe
and
of
good
lyuynge
/
whiche
were
taryed
in
them selfe
with
certayne
dredes
/
wenynge
that
they
had
in
them
a
wycked
spyryte
/
they
comen
to
a
wretched
preest
/
supposynge
to
be
delyuered
there
of
by
his
counseyle
/
and
he
as
a
couetous
man
receyueth
gyftes
of
them
/
&
also
as
a
dyshonest
&
wretched
man
spake
to
them
of
dyshonest
&
wretched
lynnes
(
sayenge
thus
to
them
)
this
defaute
the
ye
fuffre
maye
not
be
heled
(
but
in
suche
a
wyse
)
&
so
wolde
wretchedly
haue
do
cursed
synne
with
them
.
¶
O
deuyll
aboue
all
deuyls
/
in
all
thynges
thou
arte
worse
than
a
deuyll
.
¶
There
be
many
deuylles
that
hate
that
synne
/
thou
that
arte
worse
than
he
walowes
therin
/
as
a
hogge
in
that
myre
.
¶
O
vnclene
beest
/
is
it
the
thynge
that
I
aske
of
the
/
I
ordeyned
the
tor
to
put
out
deuyls
out
of
soules
by
the
vertu
of
my
sones
blode
/
but
thou
puttes
in
deuyls
.
¶
Sees
thou
not
wretche
how
the
axe
of
my
ryghtewysenesse
is
sette
at
the
roote
of
thy
tree
.
¶
One
thynge
I
saye
to
the
/
that
suche
thynges
sholde
stonde
to
the
to
vsury
/
for
one
tyme
shall
be
that
I
shall
aske
the
(
bothe
of
mysspēdȳge
of
thy
tyme
&
of
thy
place
)
but
yf
thou
amende
the
&
punyshe
thy
wyckednesse
here
with
penaunce
&
contrycyon
of
herte
I
shal
not
spare
the
thoughe
thou
be
a
preest
/
but
more
wretchedly
shall
thou
be
punyshed
/
and
greater
peyne
shall
be
putte
to
the
/
&
more
cruelly
than
to
other
.
¶
Than
loke
thou
whether
thou
can
put
awaye
the
deuyll
fro
the
/
with
the
deuyll
of
couetyse
.
¶
Ther
was
also
another
wretche
/
&
yet
is
suche
to
whome
creatures
the
be
bounde
in
deedly
synne
come
to
for
to
be
assoyled
and
losed
of
those
synnes
/
&
they
bynde
them
faster
in
some
other
synne
lyke
them
or
greater
/
&
with
newe
fyndynges
and
wayes
of
wretchednesse
they
fall
with
them
in
synne
/
yf
thou
haue
mynde
ther
of
thou
kewe
suche
a
creature
/
for
thou
dyd
se
her
with
thy
eyes
/
to
whom
suche
a
thynge
befell
/
suche
a
wrethed
preest
is
without
a
hounde
of
conscyence
in
hymselfe
/
for
he
aspyeth
nothynge
his
owne
defautes
/
nor
barketh
not
/
in
correckynge
of
the
defautes
of
his
subiectes
/
but
rather
he
strangleth
his
owne
conscyence
in
himselfe
and
other
/
also
I
ordeyned
suche
curates
for
to
synge
and
rede
dyuyne
seruyce
/
&
they
lerne
for
to
worke
malycyous
thynges
/
and
for
to
charme
and
enchaunte
deuyls
/
&
for
to
make
women
to
come
to
them
by
dysceyte
of
the
fende
aboute
mydnyghte
.
¶
Ordeyned
I
the
for
to
spende
thy
wakynge
in
the
nyghte
in
suche
wyse
?
¶
Naye
certayne
/
but
for
to
spende
the
nyghte
in
holy
wakynge
/
&
prayer
by
good
dysposycyon
/
on
the
morowe
thou
maye
go
to
masse
&
gyue
the
people
swete
smell
of
vertu
/
and
not
the
stynkynge
fylthe
of
vyces
.
¶
Thou
arte
putte
in
the
state
of
an
angell
/
that
thou
maye
be
conuersaunte
with
angels
by
holy
medyacyons
in
this
lyue
/
and
at
the
laste
come
to
me
with
them
to
taste
in
euer
lastynge
blysse
/
and
thou
delytes
the
to
be
a
deuyll
/
and
to
be
conuersaunte
with
hym
or
that
thou
dye
.
¶
But
I
knowe
well
the
hornes
of
thy
pryde
hathe
smyten
the
clere
shynynge
perle
of
holy
feythe
within
the
eye
of
thy
intelleccyon
/
and
so
thou
hase
loste
thy
syghte
/
and
therfore
thou
sees
not
in
howmoche
wretchednesse
thou
dwelles
in
/
and
thou
byleues
not
that
euery
synne
shall
be
punyshed
/
and
euery
good
dede
shall
be
rewarded
/
for
yf
thou
beleued
it
in
sothe
/
thou
wolde
not
do
as
thou
does
/
nor
suche
conuersacyon
thou
wolde
not
shewe
/
but
whan
that
euer
thou
herde
that
name
of
synne
named
/
thou
wolde
haue
abhomynacyon
therof
.
¶
But
bycause
thou
parsues
his
wyll
/
him
/
and
his
workes
/
thou
hase
greate
delyte
therof
.
¶
Thou
arte
blynde
/
and
yet
thou
arte
more
than
blynde
/
I
wolde
that
thou
wolde
aske
of
that
deuyll
that
thou
serues
what
mede
he
wyll
gyueye
/
for
the
seruyce
that
thou
does
to
hym
/
I
knowe
well
he
wyll
gyue
the
to
answere
(
&
saye
)
that
he
wyll
gyue
the
suche
fruyte
as
he
hathe
/
for
he
maye
gyue
the
none
other
/
but
suche
cruell
turmentes
&
fyre
in
the
whiche
he
brenneth
euer
hymselfe
/
in
whome
he
fell
for
his
pryde
fro
the
heyghte
of
heuen
/
and
thou
erthely
angell
falles
fro
the
heyght
of
thy
preestly
dygnyte
by
thy
hygh
pryde
/
and
fro
thy
trefour
of
vertu
/
in
to
the
pouerte
of
many
wretchednesses
/
and
but
yf
thou
amende
the
here
/
thou
shall
descende
in
to
the
depenesse
of
hell
.
¶
Thou
hase
made
the
worlde
and
thyselfe
/
thy
god
&
thy
lorde
/
beholde
to
the
worlde
with
all
his
delyces
/
that
thou
in
this
lyfe
hase
receyued
of
him
/
and
also
to
thy
owne
propre
sensualyte
/
wherwith
thou
hase
vsed
worldely
thynges
/
wher
I
sette
the
in
state
of
preestheed
for
to
dyspyse
them
/
say
therfore
to
them
/
that
for
the
they
muste
gyue
a
rekenynge
before
me
the
souerayne
Iudge
.
¶
They
sholde
answere
than
and
saye
that
they
maye
not
helpe
the
/
and
so
sholde
they
tryffe
the
forthe
(
and
saye
)
that
thou
thyselfe
shall
reken
or
gyue
acompte
/
and
not
they
.
¶
Lo
thus
thou
maye
conceyue
se
that
before
me
and
all
the
worlde
thou
shall
be
a
shamed
/
all
this
thou
can
not
se
(
for
as
I
sayde
to
the
)
the
hornes
of
thy
pryde
hathe
blynded
the
/
but
thou
shall
se
them
at
the
ende
of
thy
dethe
/
where
thou
can
not
with
al
thy
myght
fynde
no
remedy
/
but
onely
in
my
mercy
/
thrystynge
in
that
swete
blode
that
thou
was
made
my
mynyster
of
/
that
blode
shal
neuer
be
take
awaye
fro
the
/
nor
fro
none
other
(
yf
thou
wyll
truste
therin
)
&
in
my
mercy
.
¶
Yf
there
sholde
neuer
none
be
so
greate
a
foole
nor
so
blynde
as
thou
arte
/
for
to
abyde
of
repentaunce
to
the
laste
houre
/
yet
sholde
they
thynke
in
that
laste
houre
on
my
mercy
/
for
a
man
that
than
is
founde
that
he
hathe
lyued
wyckedly
/
is
accused
of
fendes
/
of
the
worlde
/
and
of
his
owne
freylte
/
for
he
wyll
not
than
glose
him
nor
stater
hym
/
nor
shewe
hym
than
no
maner
delectacyon
/
but
bytternesse
/
nor
make
hym
than
parfyte
/
but
vnparfyte
/
nor
shewe
hym
than
lyght
for
derkenes
/
as
he
was
wonte
by
his
lyfe
/
but
he
sheweth
hym
the
truthe
as
he
is
/
the
hounde
of
conscyence
that
somtyme
was
feble
for
to
barke
/
than
myghtely
he
barketh
&
rebuketh
hym
of
his
synne
/
that
it
is
aboute
to
brynge
the
soule
in
to
dyspeyre
/
though
no
creature
sholde
fal
therto
.
¶
But
than
shold
a
creature
so
rebuked
with
greate
thryste
receyue
my
sones
blode
/
not
withstondynge
all
his
defautes
that
he
hathe
done
/
for
withoute
ony
comparyson
/
my
mercy
is
more
that
they
receyue
in
that
blode
/
than
all
the
synnes
that
ony
creature
myght
do
in
that
worlde
/
neuerthelesse
I
sayde
there
sholde
none
prolonge
the
tyme
nor
tary
so
longe
/
but
repente
him
euer
as
he
synneth
/
for
harde
it
is
than
for
hym
to
be
founde
vnarmed
ymonge
his
enemyes
in
the
felde
of
batayle
.
¶
Of
many
other
defautes
whiche
be
in
wycked
mynysters
.
DEre
doughter
these
wretches
of
whom
I
haue
tolde
the
haue
in
this
no
consyderacyon
(
for
yf
they
hadde
)
they
wolde
neuer
fal
in
to
so
many
defautes
(
no
ther
they
nor
other
)
but
they
wolde
lyue
ryghte
vertuously
/
and
rather
the
wolde
chose
to
dye
/
than
for
to
offende
me
in
ony
wyse
wylfully
/
and
defoule
so
the
face
of
theyr
soules
/
&
for
to
mynyshe
the
dygnyte
and
worthynesse
wherin
I
haue
sette
them
/
but
moche
rather
they
wolde
encres
theyr
dygnyte
in
the
fayrenesse
of
vertu
(
not
for
the
dygnyte
of
a
preest
maye
encrese
by
vertu
)
nor
lessed
by
his
defautes
/
but
vertues
be
cōnyxed
to
the
dygnyte
of
preestheed
/
as
ornamentes
the
whiche
do
araye
that
dygnyte
of
preestheed
/
and
yet
all
togyder
is
but
one
dygnyte
aboue
the
pure
fayrenesse
of
the
soule
/
whiche
the
soule
hadde
at
the
begynnynge
/
whan
that
I
made
and
formed
her
to
the
lykenesse
and
symylytude
of
me
.
¶
At
the
begynnynge
they
knowe
ryghte
well
the
vertu
of
my
goodnesse
/
the
fayrenes
&
dygnyte
of
them
/
for
pryde
and
pure
loue
dyd
blynde
felde
them
not
than
/
nor
they
take
not
awaye
fro
them
the
lyghte
of
reason
/
for
the
tyme
they
dyd
not
knowe
suche
thynges
to
theyr
harme
/
but
they
dyd
loue
me
and
helthe
of
soules
.
¶
But
suche
wretches
recke
not
to
go
fro
vyce
to
vyce
/
tyll
they
fall
in
the
dytche
/
for
they
do
lacke
lyghte
/
and
of
the
temple
of
theyr
soules
/
&
of
holy
chyrche
/
whiche
sholde
be
my
specyal
orcharde
/
they
make
a
place
for
to
receyue
beestes
.
¶
O
my
dere
doughter
how
abhomynable
is
this
to
me
/
that
theyr
houses
whiche
sholde
be
a
receyuynge
place
of
poore
men
of
my
seruauntes
/
and
it
sholde
be
a
place
for
my
spouse
/
therin
to
teche
&
preche
/
and
therin
bokes
to
be
kepte
of
holy
maters
and
seyntes
lyues
/
and
they
to
delyte
them
therin
/
and
for
to
gyue
ensample
of
holy
lyuynge
to
theyr
neyghbours
/
&
they
make
them
receyuynge
places
of
vnclennesse
/
and
of
wycked
parsones
/
and
there
they
do
not
trete
of
chastyte
/
but
of
auoutry
/
&
therin
they
lodge
theyr
concubynes
/
with
whome
they
lyue
vnclenly
.
¶
Theyr
bokes
they
be
not
for
to
study
vpon
/
but
the
syght
of
theyr
chyldren
/
&
with
they
theyr
chyldren
that
they
haue
goten
with
suche
wretchednesse
withoute
ony
shame
/
they
haue
greate
delyte
therin
.
¶
On
holy
dayes
/
&
on
solempne
dayes
whan
they
sholde
yelde
praysynge
to
my
name
in
dyuyne
seruyce
/
and
for
to
offer
to
me
the
presentes
of
meke
deuoute
prayer
/
than
they
go
to
playe
with
theyr
incarnate
deuylles
/
and
with
seculers
hawkynge
&
huntynge
/
as
thoughe
they
were
seculers
or
temporall
lordes
.
¶
O
wretched
man
wherto
arte
thou
comen
nowe
/
thou
sholde
hunte
and
hauke
after
soules
/
for
the
worshyp
and
reuerence
of
my
name
/
and
stonde
in
the
orcharde
of
holi
chyrche
to
preche
/
and
thou
goes
aboute
in
wodes
and
feldes
.
¶
But
bycause
thou
arte
a
beest
/
thou
lodges
be●stes
of
deedly
synnes
within
thy
soule
/
and
therfore
thou
arte
become
an
hunter
and
hauker
of
beestes
/
by
the
whiche
the
gardayne
of
thy
soule
is
made
wylde
and
full
of
thornes
/
therfore
thou
delytes
the
to
walke
in
deserte
places
/
for
to
serche
after
wylde
beestes
.
¶
Se
thou
defouled
man
and
beholde
thy
defautes
/
for
thou
hase
a
ryghte
greate
cause
to
be
a
shamed
/
on
what
syde
the
euer
thou
turnes
the
on
/
but
thou
arte
not
a
shamed
/
for
thou
hase
loste
the
drede
of
me
/
&
as
a
comune
woman
thou
arte
not
ashamed
/
thou
makes
greate
bostes
and
crakes
that
thou
hase
greate
states
in
the
worlde
/
&
that
thou
hase
a
fayre
meyne
and
a
grete
nomber
of
chyldren
.
¶
And
yf
thou
haue
them
not
/
thou
wyl
haue
them
yf
thou
maye
/
that
thou
may
haue
heyres
after
the.
¶
But
thou
thefe
thou
knowes
ryghte
well
that
thou
maye
nothynge
leue
to
them
/
for
thy
heyres
be
poore
men
of
holy
chyrche
.
¶
O
thou
wycked
and
incarnate
deuyll
/
withoute
the
pure
lyghte
thou
serches
that
thynge
the
whiche
thou
sholde
not
serche
.
¶
Thou
makes
greate
bostes
of
thynges
/
of
the
whiche
thou
sholde
be
ashamed
before
me
/
that
se
the
pryuyte
of
thy
herte
/
and
also
before
all
creatures
.
¶
Thou
arte
all
shent
/
and
yet
the
hornes
of
thy
pryde
wyll
not
suffer
the
to
se
thy
owne
confusyon
.
¶
O
dere
doughter
I
haue
sette
hym
vpon
the
brydge
of
doctryne
of
my
onely
sothfast
sone
Ihesu
for
to
mynyster
to
you
pylgrymes
the
sacramentes
of
holy
chyrche
/
and
he
stondeth
in
the
wretched
floode
vnder
the
brydge
/
and
in
the
floodes
of
delyces
&
wretchednesse
of
the
worlde
/
they
mynystre
the
sacramentes
to
you
.
¶
And
they
consyder
not
that
the
floode
of
dethe
is
come
to
hym
/
in
the
whiche
floode
he
shall
be
drowned
with
his
lordes
that
be
fendes
/
whome
he
hathe
serued
.
¶
To
that
endelesse
dampnacyon
shall
he
go
/
but
he
amende
hym
here
/
with
greate
reprefe
&
shame
/
the
whiche
thy
tongue
is
not
suffycyent
for
to
tell
/
and
moche
more
he
than
ony
other
seculer
/
for
the
same
synne
that
is
in
a
seculer
man
shall
be
moore
punyshed
in
hym
/
than
in
a
seculer
man
/
and
with
more
reprefe
of
his
enymyes
/
that
do
aryse
agaynst
hym
in
the
ende
of
his
dethe
.
¶
This
fyfte
chapyter
speketh
of
the
dyfference
of
the
dethe
of
ryghtfull
men
.
¶
Also
of
the
dethe
of
greate
synners
and
of
theyr
peynes
in
the
ende
or
poynt
of
theyr
dethe
.
¶
And
a
repetycyon
of
moche
more
that
is
sayde
after
/
and
of
dyuers
&
many
other
maters
/
as
it
is
specyfyed
in
the
kalender
before
.
Ca.
v.
BIcause
I
tolde
the
how
thou
worlde
/
deuyls
/
and
proper
sensualyte
shal
accuse
hym
/
therfore
now
I
shal
tell
the
of
these
wretches
/
how
grete
it
is
bytwene
the
dethe
of
a
synner
/
and
the
dethe
of
a
ryghtwyse
man
/
for
the
dethe
of
a
ryghtwyse
man
is
in
greate
peas
/
more
or
lesse
after
the
perfyte
lyuynge
of
his
soule
.
¶
Therfore
I
wyll
that
thou
knowe
that
al
the
peynes
that
reasonable
creatures
haue
is
in
wyl
of
them
/
for
yf
theyr
wyll
were
well
ruled
and
ordynately
set
/
and
acorded
with
my
wyll
/
it
sholde
suffer
no
peyne
.
¶
I
saye
not
therfore
theyr
labour
sholde
be
take
awaye
fro
them
/
but
to
that
wyll
that
suffreth
wylfully
for
my
loue
shall
no
peyne
be
/
for
he
bereth
it
gladly
/
seynge
that
it
is
my
wyll
/
&
of
that
holy
hate
whiche
they
haue
of
them selfe
/
they
haue
warre
with
the
worlde
with
the
fende
/
and
with
theyr
owne
propre
sensualyle
.
¶
And
whan
they
come
to
the
poynt
of
dethe
/
theyr
dyenge
is
in
peas
/
for
theyr
enemyes
in
theyr
lyues
were
ouercome
in
ghostly
batayle
.
¶
The
worlde
maye
not
accuse
hym
/
for
he
knewe
his
dysceytes
/
&
therfore
he
forsoke
the
worlde
/
and
all
his
delyces
/
his
freyle
sensualyte
and
his
flesshe
accused
him
not
/
for
he
helde
hym
vnder
the
brydell
of
reason
/
as
a
seruaunt
chastysynge
the
flesshe
with
penaunce
/
with
wakynge
&
with
meke
contynuall
prayer
/
his
sencyble
wyll
he
dyd
slee
with
hate
and
dysplesaunce
of
synne
and
loue
of
vertu
/
dystryenge
in
al
wyse
the
tendernesse
of
the
flesshe
/
whiche
tendernesse
and
loue
that
naturally
is
bytwene
the
body
and
the
soule
/
maketh
dethe
to
appere
the
harder
/
&
therfore
naturally
a
man
dredeth
dethe
.
¶
But
bycause
that
vertu
is
in
a
parfyte
ryghtwyse
man
/
he
passeth
nature
(
the
is
to
say
)
he
that
sleeth
the
drede
whiche
is
naturall
and
kyndely
/
and
ouerpasseth
it
with
very
holy
hate
/
and
with
desyre
to
come
to
his
ende
/
for
the
naturall
tendernesse
of
the
flesshe
can
not
make
warre
/
where
the
conscyence
stondeth
in
quyetnesse
.
¶
The
cause
of
a
quyet
consyence
/
is
in
a
mannes
dyenge
/
bycause
by
his
lyfe
he
hadde
good
kepynge
/
barkynge
whan
enemyes
came
by
and
wolde
entre
the
Cytee
of
the
soule
/
as
an
hounde
stondynge
at
the
gate
that
seeth
enemyes
&
barketh
/
and
so
by
his
barkynge
awaketh
the
kepers
/
in
this
same
wyse
this
hounde
of
the
conscyence
waketh
the
keper
of
reason
/
therfore
bothe
consyence
&
fre
choyse
togyder
/
knewe
well
ynoughe
by
lyght
of
intelleccyon
/
who
was
his
frende
&
who
was
his
enemy
.
¶
To
the
frende
(
that
is
to
vertuous
and
holy
thoughtes
of
the
herte
)
they
gaue
loue
&
affeccyon
of
loue
/
excercysynge
them
with
greate
ghostly
besynesse
.
¶
And
to
the
enemy
that
is
to
vyces
&
shrewde
thoughtes
/
they
gaue
hate
&
dysplesaunce
/
and
with
the
swerde
of
loue
/
&
hate
/
and
with
the
lyght
of
reason
/
and
the
honde
of
fre
choyse
/
they
smyte
myghtely
theyr
enemyes
/
so
that
afterwarde
in
the
poynt
of
of
dethe
/
the
conscyence
freteth
not
hymselve
/
for
he
hathe
made
good
kepynge
/
and
so
stondeth
in
peas
/
neuertheles
a
soule
of
mekenesse
vndernymeth
hymselfe
in
the
tyme
of
dethe
/
for
that
tyme
he
knoweth
clerely
the
tresour
of
his
tyme
/
and
the
precyous
ghostly
stones
of
vertu
/
consderȳge
than
the
he
hathe
excercysed
that
tyme
ryghtely
tell
/
yet
that
is
no
peyne
that
tourmenteth
hym
/
but
it
is
a
peyne
that
impugneth
hym
/
for
it
maketh
the
soule
to
gader
all
hole
in
to
herselfe
/
puttynge
before
her
the
blode
of
the
meke
and
vndefouled
lambe
my
onely
sothefast
sone
Ihesu
/
and
he
turneth
him
not
to
his
vertues
that
he
hathe
vsed
before
/
for
he
wyl
not
nor
he
may
not
hope
in
his
vertues
/
but
onely
in
that
blode
/
in
the
whiche
he
fyndeth
my
mercy
/
and
as
he
hathe
lyued
in
his
lyfe
/
hauynge
mynde
of
my
blode
so
in
his
dethe
/
he
shall
be
fulfylled
with
the
same
/
&
made
drunke
ther
with
/
and
he
forsaketh
than
hymselve
in
that
blode
.
¶
Fendes
maye
not
than
vndernyme
hym
of
synnes
/
for
the
malyce
of
them
he
ouercame
in
his
lyfe
with
wysedome
/
yet
they
came
for
to
se
hym
/
yf
they
myght
than
ony
thynge
wynne
/
and
of
them
cometh
in
a
mannes
dethe
horryble
syghtes
to
make
hym
afrayde
with
theyr
foule
lokynge
/
and
with
many
&
dyuers
fantases
.
¶
But
bycause
in
the
soule
is
no
venyme
of
synne
/
theyr
lokynge
shall
in
no
wyse
make
them
afrayde
/
as
they
shall
make
suche
afrayde
the
haue
lyued
in
the
worlde
wyckedly
.
¶
Whan
the
fendes
do
se
that
suche
a
soule
is
entred
in
to
crystes
blode
with
feruent
charyte
they
maye
not
suffre
that
/
but
they
stonde
all
a
fer
throwynge
to
the
soule
dattes
/
yet
theyr
batayle
/
theyr
warre
/
&
theyr
greate
cryes
maye
not
noye
it
/
bycause
the
soule
begynneth
to
taste
endelesse
lyfe
in
heuen
/
for
with
the
eye
of
intellecyon
/
he
hathe
the
clere
lyght
of
holy
feythe
/
that
is
me
that
am
his
infynyte
good
/
whiche
he
hopeth
to
haue
of
grace
(
&
not
of
dewte
)
but
in
the
vertu
of
my
sones
blode
shed
in
his
passyon
/
and
therfore
the
same
soule
spredeth
out
his
armes
of
hope
/
and
with
the
hondes
of
loue
clyppeth
that
bolde
to
him
/
entrynge
in
to
the
possessyon
therof
/
or
than
he
be
therin
.
¶
Howmoche
galdnes
trowes
thou
receyueth
than
a
soule
that
seeth
hymselfe
parfytely
come
to
this
peas
/
for
he
tasteth
of
the
good
of
angels
kynde
/
and
ryghte
as
he
lyued
in
charytable
fraternyte
with
his
neyghboure
/
ryght
so
he
than
receyueth
the
good
of
all
trewe
tasters
of
charyte
/
&
eche
of
them
with
other
/
generally
all
suche
as
do
passe
oute
of
this
worlde
so
swetely
/
receyuen
this
thynge
.
¶
But
my
mynysters
of
whome
I
tolde
/
the
whiche
dyd
lyue
as
angels
in
erthe
/
they
receyue
of
it
moche
more
/
for
in
this
lyfe
they
dyd
lyue
with
more
knowlege
and
with
more
honger
of
my
worshyp
&
helthe
of
soules
.
¶
I
saye
not
that
they
do
receyue
onely
of
the
lyghte
of
vertu
purely
(
whiche
generally
al
maye
haue
)
but
these
had
the
lyghte
of
of
cunnynge
added
to
the
lyght
of
vertuous
lyuynge
/
the
whiche
is
a
lyghte
aboue
kynde
/
by
the
whiche
cunnynge
they
knowe
more
of
my
truthe
/
and
he
that
moche
knoweth
moche
loueth
/
&
he
the
moche
loueth
more
receyueth
.
&
Your
mede
is
mesured
to
you
after
the
mesure
of
loue
/
for
one
that
hathe
no
cunnynge
(
this
is
not
comunely
sayde
of
all
)
but
of
certayne
specyall
folke
/
and
yet
they
receyue
more
worthynesse
by
state
of
theyr
preestheed
/
for
properly
to
them
it
is
gyuen
for
to
honger
soules
for
my
worshyp
(
thoughe
it
longeth
to
all
in
generall
)
for
all
sholde
stonde
in
the
dewe
loue
of
charyte
of
neyghbourheed
.
¶
But
these
that
be
my
mynysters
/
is
gyuen
mynystracyon
of
my
sones
precyous
blode
and
geuernaunce
of
soules
/
&
all
suche
that
be
so
besy
with
affeccyon
of
vertu
/
sholde
receyue
more
than
other
.
¶
O
how
blessyd
be
theyr
soules
whan
they
come
to
the
poynt
of
dethe
/
for
they
were
shewers
and
defenders
of
the
feythe
for
theyr
neyghbours
.
¶
Also
they
haue
incorporate
the
same
feythe
in
the
pythe
of
theyr
soules
/
with
the
whiche
feythe
they
se
theyr
places
in
me
.
¶
The
hope
also
that
they
lyuen
with
/
hopynge
in
my
prouydence
/
losynge
the
hope
of
theyr
owne
truste
/
that
is
not
hopynge
in
theyr
owne
proper
conceyte
/
by
the
whiche
losse
of
theyr
owne
truste
/
they
sette
no
ordynate
affeccyon
in
no
maner
creature
/
nor
in
no
maner
create
thynge
/
for
they
do
lyue
ryght
poore
wylfully
/
wherfore
that
same
blessyd
hope
they
dyd
extende
to
me
with
greate
delyte
.
¶
The
herte
also
of
them
whiche
is
a
vessell
of
loue
that
bare
my
name
aboute
with
ryght
feruent
and
brennynge
charyte
/
techynge
and
prechynge
bothe
with
ensample
of
good
and
holy
lyuynge
and
doctryne
to
his
neyghboure
/
aryseth
with
meruaylous
loue
/
and
clyppeth
me
with
affeccyon
of
loue
that
am
his
ende
/
bryngynge
to
me
the
Margaryte
stone
of
ryghtewysenesse
/
for
euer
he
bare
that
precyous
ghostly
stone
before
hym
/
doynge
to
euery
creature
ryghtwysenesse
/
and
yeldynge
his
dewte
dyscretely
/
and
therfore
he
yeldeth
to
me
with
very
mekenesse
ryghtwysenesse
/
he
yeldeth
also
ioy
&
presynge
to
my
name
/
to
hymselfe
he
yeldeth
indygnacyon
/
holdynge
hymselfe
vnworthy
to
receyue
so
greate
grace
.
¶
His
conscyence
also
yeldeth
to
me
good
wytnesse
/
&
I
yelde
to
hym
the
corowne
of
ryghtewysenesse
arayed
and
set
with
Margaryte
stones
of
vertu
/
that
is
of
the
fruyte
that
his
charyte
drewe
out
of
vertu
.
¶
O
erthely
angell
all
this
is
good
to
the
/
for
thou
was
neuer
vnkynde
of
the
benefytes
that
thou
receyued
of
me
/
nor
thou
was
neuer
ygnoraunte
nor
neclygent
/
but
besyly
with
very
lyghte
thou
hadde
the
eye
of
thy
intelleccyon
open
vpon
thy
subiectes
/
and
as
a
trewe
and
a
manly
shepeherde
thou
folowes
the
doctryne
of
the
very
shepeherde
Ihesu
cryste
my
onely
sothefaste
sone
and
lambe
/
and
therfore
thou
goes
by
hym
all
bathed
in
his
blode
with
the
flocke
of
thy
beestes
/
whome
by
thy
holy
lyuynge
and
techynge
many
of
them
thou
base
brought
to
lyfe
euerlastynge
/
also
thou
hase
lefte
many
of
theym
in
the
state
of
grace
.
¶
O
my
dere
&
swete
doughter
to
these
the
syghte
offendes
may
do
no
domage
nor
hurté
/
for
by
the
gloryous
syghte
of
me
that
they
se
by
feythe
and
holde
by
loue
/
bycause
in
them
is
no
venyme
of
deedly
synnes
/
the
derkenesse
and
theyr
horryble
syghte
gyueth
them
nother
noyaunce
nor
drede
/
for
they
haue
in
them
no
seruyle
drede
/
but
good
&
holy
drede
/
wherfore
they
nother
drede
nor
fere
of
theyr
dysceytes
/
bycause
they
do
knowe
theyr
dysceytes
with
lyghte
aboue
kynde
/
and
lyghte
of
vnderstondynge
of
holy
wryte
/
and
therfore
they
do
not
of
them
receyue
nother
derknesse
nor
trouble
of
the
soule
.
¶
And
thus
they
do
passe
gloryously
bathed
in
the
precyous
blode
of
my
onely
sothefast
sone
Ihesu
cryst
/
with
honger
of
helthe
of
soules
fully
brenned
in
charyte
of
neyghboureheed
/
goynge
by
the
gate
of
my
sothefaste
sone
Ihesu
cryste
/
and
so
they
entre
in
me
and
of
my
goodnesse
/
all
be
sette
eche
in
his
owne
state
/
and
to
them
is
mesured
of
me
of
the
affeccyon
of
charyte
/
after
the
mesure
that
they
brynge
with
them
.
¶
Of
the
dethe
of
greate
synners
/
and
of
theyr
peynes
in
the
ende
or
poynte
of
dethe
.
DEre
doughter
the
excelence
of
these
be
not
so
greate
/
but
the
cursed
&
wycked
wretches
haue
more
mysery
/
of
the
whiche
I
haue
tolde
to
the
somewhat
before
/
how
dredeful
and
how
derke
is
the
dethe
of
theym
(
as
thou
thynkes
)
at
the
poynte
of
dethe
(
as
I
sayde
)
fendes
accusen
theym
/
shewynge
to
theym
with
grete
drede
and
terryble
derkenesse
theyr
proper
lykenesse
/
for
thou
knowes
wel
it
is
so
horryble
/
that
a
creature
had
leuer
suffer
all
maner
peynes
in
this
worlde
/
than
for
to
se
that
syghte
/
and
therto
the
prycke
of
conseyence
is
renued
that
wretchedly
freteth
and
turmenteth
hym
in
his
conseyence
vnordynately
/
also
delyces
and
his
owne
proper
sensualyte
whom
he
made
his
souerayne
lady
/
and
his
seruaunte
reason
wretchedly
accuseth
hym
/
bycause
he
knoweth
the
truthe
of
that
/
that
somtyme
he
knewe
not
/
wherby
he
is
come
to
greate
confusyon
in
hymselfe
of
his
erroure
/
for
in
his
lyfe
he
lyued
not
to
me
as
a
trewe
man
/
but
as
an
vntrewe
and
vnfaytheful
man
/
for
his
owne
propre
loue
couered
the
clere
syghte
of
holy
feythe
/
&
that
fende
therfore
vexeth
hym
than
of
mysbyleue
/
for
to
brynge
hym
to
dyspayre
.
¶
O
how
harde
a
batayle
is
this
to
hym
/
for
than
he
fyndeth
his
soule
vnarmed
/
hauynge
no
maner
armure
of
the
affeccyon
of
charyte
/
for
he
is
in
all
wyse
depryued
of
charyte
/
and
arayed
with
the
deuyls
armure
/
they
haue
not
than
the
super
naturall
lyghte
/
nor
yet
the
lyghte
of
cunnynge
/
bycause
they
vnderstonde
it
not
/
for
the
hornes
of
pryde
wyll
not
suffer
them
to
vnderstonde
the
swetenesse
of
cunnynge
/
why
maye
they
not
do
some
maner
of
resystens
in
this
batayle
?
¶
For
certaynly
they
be
not
noryshed
in
hope
/
they
hadde
neuer
hope
nor
confydence
in
me
/
nor
of
the
blode
of
the
whiche
I
haue
made
them
mynysters
/
but
onely
in
themselfe
an
in
theyr
states
/
and
in
delyces
of
the
worlde
.
¶
And
that
wretched
incarnate
deuyll
consydereth
not
/
that
of
all
that
euer
was
commytted
to
him
/
he
sholde
gyue
rekenynge
to
me
/
now
he
seeth
hymsefe
naked
without
ony
vertu
/
for
on
what
syde
that
euer
he
turneth
hym
/
he
hereth
nothynge
elles
but
reprefe
&
shame
/
the
vnryghtwysenesse
that
he
vsed
in
his
lyfe
dyd
accuse
hym
/
therfore
he
dare
none
other
aske
of
me
/
but
ryghtewysenesse
(
and
one
thynge
I
saye
)
theyr
confusyon
and
shame
is
somoche
/
that
but
they
hadde
it
in
vse
by
theyr
lyfe
for
to
hope
in
my
mercy
/
they
shold
be
brought
to
dyspayre
/
yf
suche
hope
came
by
presumpcyon
.
¶
For
he
the
offendeth
in
hope
of
mercy
/
maye
not
saye
effectually
that
his
hope
is
hope
of
mercy
/
but
it
is
rather
called
presumpcyon
of
mercy
.
¶
Neuerthelesse
yet
he
toke
vpon
hym
the
dede
of
mercy
/
for
in
the
ende
of
dethe
yf
he
knewe
his
defautes
/
and
that
he
dyd
dyscharge
his
conscyence
by
confessyon
/
&
put
awaye
presumpcyon
of
hope
/
than
mercy
abydeth
/
and
of
that
mercy
they
may
receyue
hope
yf
they
wyll
(
for
yf
that
were
not
)
there
sholde
none
be
/
but
that
he
sholde
dyspeyre
/
and
go
to
the
dampnacyon
of
the
fende
.
¶
This
mercy
maketh
them
to
hope
in
theyr
lyfe
of
my
mercy
/
thoughe
than
I
gaue
them
none
/
leste
that
they
hadde
offended
with
my
mercy
/
but
is
was
gyuen
to
them
onely
for
that
they
sholde
extende
themselve
in
my
charyte
/
and
in
the
consyderacyon
of
my
goodnesse
/
and
they
do
vse
my
mercy
in
the
contrary
/
for
with
hope
that
they
toke
of
my
mercy
in
the
contrary
/
for
with
hope
that
they
toke
of
my
mercy
/
they
dyd
offende
me
/
and
yet
neuerthelesse
yet
I
kepe
them
in
hope
of
my
mercy
/
that
in
the
ende
of
the
dethe
they
may
haue
somwhat
for
to
lene
to
/
and
that
they
vtterly
defayle
not
by
vndernymynge
offendes
/
and
so
fall
to
dyspeyre
/
for
it
is
more
dysplesaunce
to
me
/
&
more
harme
to
them
this
synne
of
dyspeyre
than
all
other
euylles
and
wyckednesses
than
they
dydde
euer
before
.
¶
And
the
cause
why
that
it
is
more
harme
to
them
/
and
to
me
greate
dysplesaunce
is
this
.
¶
For
all
other
synnes
that
they
do
is
done
with
delectacyon
for
theyr
owne
proper
sensualyte
/
for
the
whiche
somtyme
they
sorowe
/
and
they
muste
sorowe
somoche
therfore
/
that
they
maye
wynne
mercy
therby
.
¶
But
to
the
synne
of
dyspeyre
they
be
not
moued
by
freylte
/
for
they
fynde
therin
no
maner
of
delectacyon
/
nor
none
other
thynge
/
but
onely
intollerable
peyne
/
and
in
desperacyon
they
dyspyse
my
mercy
/
makynge
theyr
defaute
the
more
by
dyspysynge
of
my
mercy
&
my
goodnesse
.
¶
And
after
tyme
that
they
be
fall
in
to
this
synne
they
repente
them
not
/
nor
they
haue
no
sorowe
for
the
synne
that
is
done
to
me
/
by
that
synne
as
they
shold
do
/
they
sorowe
for
theyr
owne
harme
/
but
nothynge
for
the
offence
that
they
do
to
me
/
and
so
they
receyue
endelesse
dampnacyon
.
¶
Thus
thou
maye
se
that
this
synne
onely
ledeth
a
man
to
hell
/
and
there
he
is
bothe
turmented
bothe
for
this
and
for
other
/
he
sholde
haue
had
my
mercy
yf
he
had
repented
hym
/
and
sorowed
for
the
offence
that
is
done
to
me
.
¶
And
yf
he
had
hoped
in
my
mercy
/
for
with
out
ony
comparyson
(
as
I
sayde
)
my
mercy
is
more
than
all
the
synnes
that
euer
were
done
/
and
therfore
it
dyspleaseth
me
moche
/
that
they
putte
theyr
defautes
more
than
my
mercy
/
for
this
is
that
synne
that
shall
not
be
forgyue
/
nother
in
this
lyfe
/
nor
in
that
other
(
that
is
to
saye
)
it
shal
not
be
easyle
punyshed
/
but
greuously
punyshed
/
and
therfore
in
the
poynte
of
dethe
/
namely
after
tyme
that
they
haue
thus
wyckedly
lyued
/
&
bycause
dyspeyre
dyspleaseth
me
very
moche
/
I
wyll
that
they
hope
than
in
my
mercy
/
&
that
is
the
cause
why
in
theyr
lyfe
/
whan
they
dyd
lyue
cursedly
/
I
haue
made
them
vse
that
well
by
loued
dysceyte
/
that
is
for
to
largely
hope
in
my
mercy
/
for
whan
they
be
so
noryshed
in
this
hope
/
as
soone
as
they
come
to
this
poynte
of
dethe
/
they
be
not
ryghte
gladde
for
to
leue
it
/
for
that
greate
repreues
and
vndernymynges
that
they
here
of
other
as
they
wolde
do
/
yf
they
were
not
noryshed
therin
/
somoche
hathe
the
depenesse
of
my
endelesse
charyte
gyuen
to
them
.
¶
But
bycause
they
haue
vsed
it
with
derkenes
of
theyr
owne
proper
loue
/
of
the
whiche
cometh
all
suche
defautes
/
they
myghte
not
knowe
it
truly
/
and
therfore
it
was
arected
to
hym
for
greate
presumpcyon
/
in
asmoche
as
the
swetenesse
of
the
same
mercy
rested
not
in
theyr
affeccyon
/
&
this
is
another
vndernymynge
that
the
conscyence
repreueth
them
within
/
the
syghte
of
fendes
that
also
rebuketh
them
/
that
is
that
the
tyme
and
largenesse
of
my
mercy
in
whom
they
dyd
hope
/
they
sholde
haue
encreased
it
in
charyte
&
loue
of
vertu
/
and
spende
the
tyme
in
vertu
that
I
haue
gyuen
to
them
by
loue
/
and
they
bothe
with
the
tyme
/
&
also
with
the
large
hope
of
my
mercy
/
wretchedly
haue
offended
me
.
¶
O
blynde
wretche
aboue
al
blynde
/
thou
buryes
and
hydes
the
precyous
ghostly
Margaryte
stone
that
I
haue
gyuen
the
/
that
thou
sholde
wynne
ther
on
/
&
thou
as
a
presumptuos
wretche
wolde
not
do
the
wyll
of
me
/
but
thou
hydes
that
same
be
saunt
vnder
the
erthe
of
thy
owne
mysruled
loue
/
whiche
now
yeldeth
the
fruyte
of
dethe
.
¶
O
wretche
how
moche
is
thy
peyne
that
thou
receyues
now
in
thy
ende
/
and
thy
wretchednesse
be
not
nowe
hydde
to
the
/
for
the
worme
of
conscyence
slepeth
not
nowe
/
but
freteth
the
peynfully
.
¶
Fendes
also
do
crye
and
yelde
to
the
thy
mede
/
that
they
were
wonte
for
to
yelde
to
theyr
seruauntes
/
that
is
shame
&
reprefe
that
is
in
the
poynte
of
dethe
thou
shall
not
ascape
theyr
hondes
/
they
wyll
that
thou
come
to
dyspeyre
/
and
therfore
they
gyue
the
confusyon
of
conscyence
/
that
at
the
laste
they
maye
yelde
to
the
suche
as
they
haue
for
themselve
.
¶
O
wretche
the
dygnyte
that
I
sette
the
in
semeth
in
the
shynynge
/
and
all
to
thy
endelesse
shame
/
knowynge
well
that
thou
hase
had
it
/
and
vsed
it
in
derkenesse
of
synne
.
¶
Also
he
putteth
before
the
the
substaunce
of
holy
chyrche
/
in
the
whiche
thou
was
a
thefe
/
for
thou
dyd
robbe
poore
folke
fro
theyr
dewte
/
and
holy
chyrche
also
.
¶
Than
thy
conscyence
representeth
the
same
to
the
that
that
thou
dyd
spende
ymonge
comune
women
/
also
therwith
thou
noryshed
thy
chyldren
/
&
thou
made
ryche
thy
kynne
therwith
/
and
as
a
gloton
it
spende
in
metes
and
drynkes
/
and
arayment
/
housynge
/
and
in
syluer
vessels
/
where
thou
sholde
lyue
vnder
wylfull
pouerte
.
¶
Conscyence
also
than
representeth
to
the
dyuyne
seruyce
/
that
thou
lefte
vnsayde
/
for
the
whiche
thou
toke
no
thought
yf
thou
dyd
fal
in
to
deedly
synne
/
&
yf
thou
sayde
it
with
thy
mouthe
/
thy
herte
was
fer
fro
me
.
¶
And
also
thy
conscyence
vndernymeth
the
than
of
thy
subiectes
/
whom
thou
sholde
haue
noryshed
with
charyte
&
truthe
/
shewynge
theym
ensample
of
good
lyuynge
/
and
chastyse
them
with
the
houndes
of
merry
/
and
the
rodde
of
ryghtwysenesse
/
but
bycause
thou
dyd
the
contrary
/
thy
conscyence
vndernymneth
the
there
in
the
syghte
offendes
.
¶
And
yf
thou
beynge
&
prelate
gaue
prelaces
or
cure
of
soules
to
ony
subiecte
of
thyne
vnryght
wysely
/
that
is
that
thou
sees
not
before
how
to
whome
after
a
well
ruled
conscyence
thou
sholde
gyue
them
/
for
thou
sholde
not
gyue
it
to
theym
for
no
fayre
wordes
/
nor
for
to
please
creatures
/
nor
for
gyftes
/
but
onely
for
vertu
and
for
my
worshyppe
and
helthe
of
soules
/
and
bycause
thou
does
not
thus
/
thou
arte
repreued
there
for
the
more
peyne
and
confusyon
/
and
there
is
putte
before
thy
conscyence
&
before
the
clere
syghte
of
thy
intelleccyon
/
that
whiche
thou
hase
done
.
¶
And
I
wyll
that
thou
knowe
dere
doughter
that
the
colour
of
whyte
is
better
knowe
/
nexte
the
colour
of
blacke
/
&
blacke
nexte
whyte
/
than
one
departed
fro
another
.
¶
Ryght
so
it
happeth
to
these
wretches
/
to
them
in
specyall
/
&
to
other
in
general
/
for
in
the
dethe
where
a
wretched
soule
seeth
more
veryly
his
turmentes
/
and
a
ryghtwyse
man
his
blessydnesse
/
there
is
bothe
wycked
lyuynge
shewed
/
and
also
good
lyuynge
.
¶
And
it
is
not
nedefull
that
ony
man
before
that
soule
tell
the
wycked
lyuynge
therof
/
for
his
owne
conscyence
dothe
that
/
bothe
of
vyces
that
he
hathe
done
/
and
of
vertues
that
he
myght
haue
done
.
¶
Why
vertues
?
¶
Certayne
for
his
more
confusyon
/
for
yf
vyce
and
vertu
be
nyghe
togyder
/
by
the
vertu
the
vyce
is
better
knowe
/
&
the
more
that
it
is
knowe
/
that
more
is
the
shame
/
&
for
the
defaute
&
the
parfeccyon
of
vertu
is
the
more
veryly
knowe
/
for
the
whiche
he
hathe
the
more
sorowe
/
bycause
he
seeth
his
lyuynge
withoute
vertu
.
¶
And
I
wyll
also
thou
knowe
/
that
in
the
knowlege
whiche
they
haue
in
vyce
and
vertu
/
they
se
clerely
the
good
that
sueth
after
vertu
to
a
vertuous
man
/
and
also
the
peyne
that
foloweth
to
a
synfull
man
.
¶
This
knowlege
I
gyue
them
not
/
for
they
sholde
fall
to
dyspeyre
/
but
that
they
maye
come
to
that
parfyte
knowlege
of
themselve
/
&
to
shamefastnesse
of
theyr
defautes
with
hope
/
that
bothe
with
knowlege
&
shame
they
myghte
repent
them
of
theyr
defautes
&
aske
mekely
my
mercy
.
¶
A
vertuous
man
therby
encreaseth
in
ioye
&
in
knowlege
of
my
charyte
/
for
he
knoweth
well
that
bothe
grace
and
vertu
was
&
is
begonne
in
him
/
by
me
&
by
the
doctrine
of
my
charite
/
&
therfore
in
me
he
ioyeth
with
this
very
knowlege
&
lyghte
.
¶
And
so
he
tasteth
&
receyueth
swetely
his
ende
.
Thus
thou
may
se
the
one
ioyeth
in
gladnesse
as
a
ryghtewyse
man
that
hathe
lyued
in
feruent
charyte
/
&
a
wycked
man
by
derkenesse
is
confounded
in
peyne
.
¶
To
a
ryghtewyse
man
nother
derkenesse
nor
syghte
of
fendes
fereth
nor
noyeth
hym
not
/
for
it
is
synne
alone
that
he
receyueth
drede
.
¶
They
that
wantaynly
&
wyckedly
haue
ledde
theyr
lyues
/
receyue
ferefull
drede
by
the
syghte
of
fendes
/
yet
is
it
not
ferefull
of
dyspeȳre
/
but
yf
they
wyll
themselfe
.
¶
But
fere
of
peyne
/
of
reprefe
/
and
of
the
conscyence
and
of
drede
and
tremblynge
in
the
horryble
syghte
of
fendes
.
¶
Sees
thou
not
dere
doughter
how
greate
dyfference
it
is
bytwene
the
peyne
of
dethe
/
and
the
batayle
that
they
receyue
in
theyr
dethe
/
and
how
fer
that
one
is
fro
that
other
/
and
howe
greate
dyfference
is
of
the
endynge
of
euery
of
them
.
¶
I
haue
tolde
the
leest
party
&
shewed
it
to
thy
eye
of
intelleccyon
/
&
yet
it
is
so
lytell
in
rewarde
of
the
peyne
the
one
receyueth
/
and
of
the
good
that
another
receyueth
/
that
it
is
ryghte
nought
.
¶
Sees
thou
not
what
blyndenesse
is
in
man
/
and
specyally
in
these
wretches
/
for
the
more
they
be
yllumyned
of
holy
wrytte
/
that
more
they
be
bounde
/
and
the
more
vntollerable
peynes
of
confusyon
they
shall
receyue
.
¶
And
the
more
by
theyr
lyfe
they
dyd
knowe
of
holy
wrytte
/
the
more
in
theyr
dethe
they
knowe
theyr
defautes
to
be
greate
/
and
therfore
whan
they
dye
/
they
be
sayde
in
more
greater
peynes
than
other
be
/
lyke
as
good
folke
be
sette
in
greater
excellence
of
blysse
/
it
happeth
to
them
as
it
happeth
to
false
crysten
men
/
whiche
be
in
hel
in
greter
peyne
and
turment
than
a
Iewe
or
a
paynym
/
bycause
he
hadde
the
lyghte
of
feythe
and
forsoke
it
.
¶
In
the
same
wyse
these
wretches
shall
haue
more
peyne
for
a
lyke
synne
that
other
men
do
/
than
ony
other
crysten
man
/
and
that
is
for
the
mystery
the
whiche
I
haue
gyuen
to
them
/
for
to
mynyster
the
sonne
of
the
blessyd
sacrament
/
and
also
bycause
they
haue
receyued
the
lyght
of
holy
feythe
more
than
ony
other
/
wherfore
ryght
wysely
for
theyr
mys
ruled
lyuynge
/
they
shall
haue
more
peyne
than
other
.
¶
But
suche
wretches
knowe
not
that
/
for
yf
they
hadde
ony
maner
of
knowlege
of
theyr
state
/
they
wolde
not
fall
in
to
so
many
wyckednesses
/
but
they
wyll
be
suche
as
they
sholde
be
/
and
bycause
they
be
not
/
all
the
worlde
is
more
corrupte
by
them
/
than
by
all
the
mysse
rulynge
of
seculers
/
&
with
theyr
stynkynge
synne
they
defyle
the
face
of
theyr
soules
/
&
corrupte
theyr
owne
subiectes
/
sekynge
the
blode
of
my
spouse
holy
chyrche
/
for
whose
defautes
that
same
spouse
waxeth
pale
for
loue
and
affeccyon
of
charyte
that
they
sholde
haue
to
this
spouse
whiche
they
take
to
themselfe
/
and
they
take
no
hede
to
none
other
thynge
/
than
for
to
take
prelaces
and
greate
benefytes
/
wher
rather
they
sholde
gyue
attendaunce
to
cure
of
soules
/
by
the
whiche
euyls
/
seculers
do
lytell
reuerence
and
obedyence
to
holy
chyrche
/
thoughe
they
sholde
not
do
so
/
for
theyr
defautes
be
neuer
the
lesse
/
nor
they
shall
not
be
excused
for
fautes
of
my
mynisters
.
¶
And
now
here
shall
be
shewed
of
a
repetycyon
of
moche
that
is
sayde
before
/
&
how
that
god
forbyddeth
all
seculer
parsones
to
touche
his
mynysters
(
in
that
waye
of
hurte
to
them
)
and
how
that
god
styrreth
this
soule
to
pray
and
to
wepe
by
greate
compassyon
vpon
suche
mysse
lyuynge
preestes
.
MAny
defautes
I
haue
for
to
tell
the
/
but
I
wyll
nomore
make
foule
thy
eres
/
all
this
haue
I
tolde
the
to
satysfy
and
fully
thy
desyre
/
that
thou
maye
be
the
more
besy
for
to
offer
to
me
for
them
/
swete
/
delectable
/
and
bytter
desyres
.
¶
And
also
I
haue
tolde
the
of
the
greate
excellence
wherin
I
haue
sette
them
/
and
of
the
tresoure
whiche
I
haue
commytted
to
theyr
hondes
for
to
be
mynystred
/
that
is
the
blessyd
sacrament
/
in
whom
is
all
god
and
all
man
conteyned
/
shewynge
to
the
an
ensample
there
of
the
sonne
/
that
thou
myghte
ther
by
perfytely
knowe
for
no
defaute
the
whiche
they
done
/
that
the
vertu
of
that
sacrament
maye
in
no
wyse
be
mynyshed
nor
made
lesse
.
¶
And
therfore
I
wyll
not
that
reuerence
be
withdrawe
fro
them
.
¶
And
also
I
shewed
the
the
exsellence
of
vertuous
mynysters
/
in
whom
the
Margaryte
stone
of
vertu
dothe
shyne
/
&
of
holy
ryghtewysenesse
.
¶
I
shewed
the
also
howmoche
the
offence
dyspleased
me
/
that
parsuers
do
to
holy
chyrche
/
&
the
vnreuerence
whiche
they
shewe
to
the
precyous
blode
of
my
onely
swete
sothefaste
sone
Ihesu
cryste
/
for
all
those
that
parsu
my
mynysters
of
holy
chyrche
/
I
arecte
it
done
to
my
sones
blode
/
and
not
to
them
/
for
I
haue
monyshed
theym
that
they
be
not
of
wyl
to
touche
my
preestes
&
my
anoynted
mynysters
.
¶
I
haue
also
tolde
the
of
theyr
wretched
lyuynge
/
and
howmoche
peyne
they
haue
and
confusyon
in
theyr
dyenge
/
and
how
cruelly
that
they
be
turmented
after
theyr
dethe
/
&
thus
that
I
dyd
promyse
that
I
haue
tolde
the
/
and
I
haue
so
satysfyed
to
the
of
that
thynge
whiche
thou
dyd
aske
of
me
/
for
I
must
kepe
my
promyse
.
¶
Now
notwithstondynge
al
these
defautes
(
thoughe
they
were
mo
)
I
wyll
not
that
no
seculer
medle
with
them
/
in
punyshynge
of
theyr
defautes
(
for
yf
they
do
)
theyr
trespas
shal
not
be
vnpunyshed
/
but
yf
they
punyshe
it
whyle
they
lyue
in
this
lyfe
/
and
so
amende
theyr
lyuynge
.
¶
But
these
and
suche
other
be
incarnate
deuyls
/
and
of
my
dyuyne
ryghtwysenesse
/
one
deuyl
punysheth
another
/
&
eche
offendeth
other
.
¶
A
seculer
is
not
excused
by
the
synne
of
a
prelate
/
nor
a
prelate
by
the
synne
of
a
seculer
.
¶
Now
therfore
dere
doughter
I
styrre
the
and
all
my
other
seruauntes
/
to
wepe
and
wayle
vpon
all
these
deed
wretchesse
/
and
for
to
stonde
as
chosen
shepe
in
that
orcharde
of
holy
chyrche
to
be
fedde
by
holy
desyre
/
offerynge
to
me
deuoute
&
contynual
prayer
/
for
my
wretched
mynysters
/
for
I
wyll
do
mercy
to
the
worlde
/
and
withdrawe
you
not
fro
this
pasture
/
nother
for
wronges
done
nor
for
no
maner
prosperyte
that
is
/
I
wyl
not
that
you
lyfte
vp
your
hedes
nother
for
vnpasyence
nor
yet
mysse
ruled
ioye
/
but
mekely
to
take
hede
to
my
worshyppe
&
to
helthe
of
soules
/
and
to
the
reformacyon
of
holy
chyrche
/
and
this
is
a
very
token
to
me
/
that
thou
loues
me
ryghte
perfytely
and
truly
.
¶
Thou
knowes
ryghte
well
that
I
haue
shewed
to
the
/
that
I
wolde
thou
and
other
were
trewe
shepe
/
euer
for
to
be
fedde
in
the
orcharde
of
holy
chyrche
/
lyuynge
with
labour
to
the
last
ende
(
yf
ye
dyd
so
)
than
wolde
I
fulfyll
youre
desyres
.
¶
And
here
it
shall
be
shewed
howe
that
this
deuoute
soule
yeldeth
thankes
and
praysynges
to
god
/
&
howe
that
she
prayeth
specyally
for
holy
chyrche
.
THan
that
soule
all
brennynge
in
loue
/
and
ghostly
drunke
/
was
wonderly
wounded
in
herte
of
so
greate
bytternesse
/
and
so
feruent
in
loue
and
langorynge
/
vertuously
turned
her
all
hole
to
the
souerayne
endelesse
goodnesse
of
good
/
&
sayde
thus
.
¶
O
endelesse
god
/
one
lyghte
aboue
all
other
lyghtes
/
of
whom
cometh
all
lyghtes
/
and
fyre
passynge
all
fyres
/
for
thou
arte
that
fyre
that
brennes
and
wastes
not
/
but
thou
consumes
all
synne
/
and
the
propre
loue
that
thou
fyndes
in
a
soule
/
and
yet
thou
does
not
waste
it
playnly
/
but
thou
fyghtes
agaynste
it
with
vnsacyable
loue
/
for
thoughe
thou
dyd
fyll
it
/
yet
is
it
not
full
/
but
euer
it
desyreth
more
and
more
of
thy
louely
fyre
.
¶
O
souerayne
endeles
and
good
he
styrred
the
or
moued
the
infynyte
god
so
for
to
illumyne
me
thy
creature
/
that
thou
shall
haue
ende
with
the
lyghte
of
thy
truthe
.
¶
Thou
thy selfe
arte
that
same
fyre
/
and
cause
of
loue
/
for
euer
he
is
loue
that
moued
the
and
moueth
yet
/
to
make
vs
of
noughte
to
the
ymage
and
lykenesse
of
the
/
and
for
to
do
vs
mercy
.
O
goodnesse
aboue
all
goodnesse
/
thou
arte
onely
he
that
arte
moste
souerayne
good
/
and
yet
neuerthelesse
thou
hase
gyuen
thy
onely
sothefast
sone
Ihesu
cryste
to
vs
/
for
to
be
conuersaunte
ymonge
vs
that
be
ful
of
siynkynge
and
vyle
synnes
derkenesse
.
¶
Who
was
the
causer
of
this
?
¶
Certayne
loue
/
for
thou
loued
vs
or
that
we
were
.
¶
O
good
god
and
euerlastynge
in
magnyfysence
/
thou
made
thyselfe
lowe
&
lytell
to
make
vs
mykell
.
¶
On
what
syde
that
euer
I
turne
me
I
fynde
none
other
than
the
depenesse
and
fyre
of
thy
most
swete
charyte
/
whether
I
shal
be
that
wretche
that
shall
yelde
thankynges
to
thy
feruent
charyte
and
loue
that
thou
hase
shewed
and
yet
shewes
to
vs
/
that
is
so
greate
brennynge
loue
in
specyal
/
aboue
comune
loue
and
charyte
that
thou
shewes
to
creatures
?
¶
Nay
but
thou
alone
swete
and
louely
fader
arte
he
that
shall
take
thankynge
of
thy
endeles
goodnesse
for
me
/
that
is
that
the
affeccyon
of
thy
charyte
alone
shall
yelde
thankynges
to
the
/
for
I
am
she
that
am
noughte
/
and
yf
I
sayd
I
were
oughte
of
myselfe
I
sholde
ly
on
myselfe
/
and
I
sholde
be
called
the
lyenge
doughter
of
the
fende
/
the
whiche
is
fader
of
lesynges
.
¶
For
thou
onely
arte
he
that
is
/
and
therfore
beynge
/
and
all
grace
that
thou
hase
sette
&
ordeyned
aboue
beynge
/
I
haue
of
the
/
for
that
that
I
haue
/
thou
gyues
me
of
thy
propre
loue
/
&
not
of
dewte
.
¶
O
ryghte
swete
fader
/
whan
that
mankynde
laye
seke
for
the
synne
and
trespas
of
Adam
/
thou
sende
it
to
thy
leche
/
that
is
thy
onely
sothefaste
/
swete
/
and
well
beloued
sone
Ihesu
cryste
.
¶
In
the
same
wyse
whan
I
lay
seke
(
as
now
)
by
the
sekenesse
of
neclygence
and
of
moche
ygnoraunce
/
than
thou
moste
swete
and
well
byloued
leche
endelesse
god
gyues
me
ryght
swete
and
bytter
medycynes
that
I
myghte
therby
be
delyuered
/
and
to
ryse
out
of
my
sekenesse
.
¶
Swete
thou
arte
to
me
/
for
with
thy
swetenesse
and
with
thy
charyte
/
thou
shewed
the
to
me
/
also
thou
arte
to
me
aboue
all
the
swetenesse
that
euer
was
/
for
thou
hase
yllumyned
the
eye
of
my
intelleccyon
with
lyghte
of
holy
feythe
/
in
the
whiche
lyghte
as
it
was
lykynge
to
thy
endelesse
gooodnesse
for
to
shewe
me
/
I
knewe
the
greate
excellence
and
grace
whiche
thou
hase
gyuen
to
mankynde
/
mynystrynge
to
them
by
thy
mynysters
all
god
and
all
man
/
that
is
the
blessyd
sacrament
in
the
mysteryall
body
of
holy
chyrche
.
¶
And
also
I
haue
knowe
the
dygnyte
of
thy
mynysters
/
by
whose
hondes
thou
hase
ordeyned
thy
body
to
be
mynystred
to
vs
/
I
desyred
that
thou
wolde
satysty
my
desyre
whiche
I
asked
of
that
/
and
thou
hase
fulfylled
that
and
moche
more
/
enformynge
me
of
thynges
that
I
couthe
not
aske
/
wherby
I
knowe
veryly
that
the
herte
of
a
man
can
not
aske
somoche
&
desyre
/
but
that
thou
of
thy
greate
mercy
gyues
hym
more
.
¶
And
so
I
knowe
well
that
thou
arte
he
that
arte
infynyte
and
endeles
good
/
and
we
be
they
that
be
vyle
corrupcyon
&
noughte
of
oure selfe
/
but
thou
arte
infynyte
and
euerlastynge
/
and
we
be
fynyte
and
mutable
.
¶
Thou
gyues
that
thynge
the
whiche
a
reasonable
creature
maye
not
nor
can
not
desyre
in
that
wyse
/
as
thou
can
and
maye
and
wyll
satysfy
a
soule
/
and
fulfyll
it
of
those
thynges
that
it
asketh
not
nor
in
that
wyse
so
swetely
and
so
ryghte
plesauntely
/
as
thou
gyues
it
to
hym
.
¶
And
therfore
I
haue
receyued
lyghte
in
the
magnyfysence
of
thy
charyte
/
for
to
se
that
loue
the
whiche
thou
hase
shewed
to
mankynde
/
and
specyally
to
thy
mynysters
whiche
be
thy
anointed
people
/
and
sholde
be
erthely
angels
in
this
lyfe
.
¶
Thou
hase
shewed
the
blessydnesse
and
vertu
of
thy
anoynted
specyall
mynysters
/
that
lyue
as
brennynge
lanterns
/
with
the
ghostly
precyous
Margaryte
stone
of
ryghtewysenesse
in
holy
chyrche
.
¶
And
by
theym
I
haue
the
better
knowlege
of
the
defaute
of
suche
that
lyue
wretchedly
/
by
whome
for
the
offence
of
the
/
and
harme
that
is
done
to
all
the
worlde
/
I
haue
conceyued
a
sorowe
in
my
soule
/
bycause
they
do
so
moche
harme
to
the
worlde
/
and
so
to
be
myrrours
of
wretchednesse
/
there
as
they
sholde
be
myrrours
of
vertu
.
¶
And
also
for
asmoche
as
thou
hase
made
the
open
to
me
most
wretche
/
whiche
am
the
cause
and
instrument
of
the
defautes
of
many
people
/
and
thou
hase
complayned
the
to
me
of
theyr
wyckednesse
/
and
I
fynde
in
myselfe
a
meruaylous
and
greate
and
passynge
sorowe
of
bytternesse
.
¶
Thou
that
arte
a
meruaylous
parfyte
louer
/
thou
hase
also
shewed
the
to
me
bothe
swete
&
medycynable
/
and
also
bytter
/
wherby
I
myghte
aryse
hole
fro
the
sekenesse
of
ygnoraunce
and
neclygence
/
and
with
ryghte
parfyte
besynesse
/
also
with
feruent
desyre
of
loue
/
that
I
myghte
renu
me
to
the
/
bothe
knowynge
thy
goodnesse
and
myselfe
/
and
also
the
offences
whiche
be
done
to
the
of
men
/
and
specyally
of
thy
mynysters
/
that
I
myght
therfore
cas●
water
of
teeres
on
me
wretche
for
my
wretchednesse
/
wy●ynge
the
fruyte
of
suche
teeres
/
by
knowlege
of
thy
infynyte
goodnesse
/
and
also
vpon
these
deed
folke
/
that
do
lyue
also
wretchedly
/
for
whom
I
wolde
endelesse
fader
(
meruaylous
fyre
&
loue
of
charyte
)
that
my
desyre
be
neuer
wery
for
to
desyre
thy
worshyp
and
helthe
of
soules
/
and
that
my
eyes
neuer
cese
to
wepe
.
¶
But
now
swete
fader
I
aske
the
of
grace
that
I
may
haue
two
floodes
of
teeres
.
the
whiche
floodes
maye
come
oute
frome
the
/
that
arte
the
parmanents
peaseable
see
.
¶
I
thanke
the
fader
/
and
endelesse
thankynge
be
to
the
/
that
hase
satysfyed
to
me
of
that
I
asked
the
/
and
of
that
I
knewe
not
/
whiche
I
asked
not
of
the
/
and
also
bycause
thou
hase
styrred
me
to
wepe
/
and
taught
me
mater
of
wepynge
/
for
to
offer
in
prayer
/
swete
thynges
/
delectable
thynges
/
and
longe
desyres
/
before
the
with
meke
&
contynual
prayer
.
¶
Now
therfore
I
aske
of
the
/
that
thou
shewe
mercy
to
the
worlde
/
and
to
holy
chyrche
I
praye
the
that
thou
fulfyll
that
thynge
/
whiche
thou
wolde
I
prayed
for
.
¶
Wo
be
to
me
most
wretche
that
am
cause
of
all
euyl
/
and
yet
can
not
sorowe
it
within
my
soule
.
¶
Good
lorde
tary
no
longer
/
but
haue
ruthe
and
pyte
on
all
the
worlde
/
bowe
the
lorde
and
fulfyll
the
desyre
of
thy
seruaunte
.
¶
O
what
am
I
/
thou
arte
he
that
makes
bothe
me
and
thy
seruauntes
for
to
crye
to
the
after
mercy
/
and
therfore
gracyously
here
the
voyces
of
them
.
¶
Thy
sothefastnesse
sayd
thus
/
serche
and
ye
shall
fynde
/
knocke
and
it
shall
be
opened
to
you
/
aske
&
it
shal
be
graunted
to
you
.
¶
O
endelesse
fader
/
thy
seruauntes
crye
to
the
for
mercy
.
¶
Good
fader
answere
them
after
theyr
desyres
/
for
I
knowe
well
properly
it
longeth
to
the
for
to
haue
mercy
and
for
to
gyue
mercy
/
and
therfore
thou
maye
not
deny
it
/
but
thou
muste
nedes
gyue
mercy
to
them
that
aske
it
.
¶
They
knocke
at
the
gate
of
thy
sothefastnesse
/
for
in
thy
onely
sothefaste
sone
Ihesu
they
knocke
thy
meruaylous
loue
whiche
thou
hase
to
man
/
and
so
they
crye
at
the
gate
/
wherfore
the
fyre
of
thy
charyte
sholde
not
nor
maye
not
withholde
/
but
that
it
muste
nedes
open
the
same
gate
to
them
that
knocke
with
parseueraunce
.
¶
Therfore
endelesse
fader
/
open
the
breestes
/
&
breke
the
harde
hertes
of
thy
creatures
(
not
for
them
that
do
not
knocke
)
but
do
it
for
thy
infynyte
goodnesse
/
and
for
the
loue
of
thy
seruauntes
/
whiche
for
them
do
knocke
at
the
gate
.
¶
Graunte
thou
endelesse
fader
theyr
askynge
/
whom
thou
sees
stonde
knockynge
at
the
gate
of
thy
goodnesse
/
and
what
do
they
aske
good
lorde
?
¶
Certayne
the
blode
of
this
gate
/
that
is
the
blode
of
thy
onely
sothefaste
sone
Ihesu
cryste
/
for
in
that
blode
/
thou
hase
wasshed
a
waye
the
wyckednesse
&
stynkynge
fylthe
of
synne
/
whiche
came
by
the
synne
of
Adam
(
that
is
oure
blode
good
lorde
)
for
of
that
blode
thou
hase
made
to
vs
a
bathe
/
I
knowe
wel
therfore
thou
maye
not
nor
wyl
not
deny
them
that
aske
the
in
parseueraunce
.
¶
Gyue
therfore
good
lorde
the
fruyte
of
that
blode
to
thy
creatures
/
putte
good
lorde
the
pryce
of
that
blode
vpon
that
balaunce
of
thy
sone
/
lest
the
fendes
of
hell
lede
awaye
thy
shepe
with
hym
.
¶
Thou
art
a
veri
good
shepeherde
that
hase
gyuen
to
vs
a
very
trewe
shepeherde
/
that
is
thy
sone
Ihesu
/
the
whiche
for
thy
obedyence
gaue
his
lyfe
for
his
shepe
/
&
of
his
blode
made
a
bathe
.
¶
This
is
the
blode
that
thy
seruauntes
do
aske
of
the
as
hongry
soules
at
thy
gate
(
by
the
whiche
blode
)
they
aske
that
thou
shewe
mercy
to
the
worlde
/
&
make
holy
chyrche
smell
swetely
in
swete
smellynge
floures
of
vertu
/
and
deuoute
and
holy
curates
/
with
whose
swete
smell
/
they
put
awaye
the
stynkynge
smell
of
stynkynge
floures
.
¶
Thou
endelesse
fader
dyd
saye
/
that
for
the
loue
whiche
thou
hase
to
thy
reasonable
creatures
/
&
for
the
prayers
of
thy
seruauntes
/
that
suffer
moche
labour
for
soules
/
thou
wolde
shewe
mercy
to
the
worlde
/
and
araye
holy
chyrche
worthyly
/
and
so
refresshe
vs
.
¶
Therfore
delaye
not
/
nor
tary
not
endeles
fader
for
to
turne
to
synners
thy
eye
of
mercy
(
but
say
to
them
thus
)
or
that
ye
cryed
to
me
for
mercy
/
I
herde
you
with
my
ere
of
mercy
.
¶
Open
good
lorde
the
gate
of
thy
meruaylous
charyte
/
the
whiche
thou
hase
graunted
to
vs
by
the
grace
of
thy
sone
.
¶
I
knowe
ryghte
well
good
lorde
that
thou
openes
the
gate
or
that
we
knocke
ther
at
/
for
with
the
affecyon
and
loue
that
thou
hase
gyuen
to
thy
seruauntes
/
they
knotke
to
the
&
crye
/
sekynge
thy
worshyp
&
helthe
of
soules
.
¶
Therfore
endelesse
fader
graunte
than
breed
of
lyfe
/
that
is
the
fruyte
of
thy
blode
of
thy
onely
sone
sothefaste
Ihesu
/
whiche
fruyte
they
aske
of
the
/
for
ioye
and
worshyp
of
thy
name
and
helthe
of
soules
.
¶
For
it
semeth
(
and
sothe
it
is
)
that
it
is
more
ioye
to
the
/
&
worshyp
for
to
saue
soules
of
thy
creatures
/
than
for
to
suffer
them
obstynately
in
hardenesse
of
herte
.
¶
To
the
endeles
fader
al
this
is
possyble
/
for
thoughe
thou
made
vs
withoute
vs
/
yet
thou
wyll
not
saue
vs
without
vs
.
¶
And
therfore
constrayne
theyr
wylles
gracyously
/
&
dyspose
them
for
to
desyre
and
wyll
/
that
they
wyll
not
.
¶
This
I
aske
the
for
thy
infynyte
mercy
/
thou
hase
made
vs
of
noughth
/
therfore
nowe
to
suche
as
we
be
/
shewe
mercy
/
&
refresshe
the
vessels
that
thou
hase
made
and
formed
to
the
ymage
and
lykenesse
of
the
/
reforme
them
to
grace
/
in
the
mercy
&
in
the
blode
of
of
thy
ryght
swete
and
well
byloued
sone
Ihesu
cryst
.
✚
LAVS
DETVR
DEO
.
¶
Nowe
moder
and
systren
here
I
haue
made
an
ende
of
this
the
fyfte
boke
/
in
the
whiche
you
may
fynde
ghostly
/
good
/
&
holy
doctryne
for
the
helthe
of
soules
/
with
greate
consolacyon
&
comforte
to
youreselfe
/
with
swete
herbes
and
plantes
of
swete
odour
and
smell
.
In
the
whiche
boke
is
made
mencyon
of
the
blessyd
sacrament
and
of
his
vertues
/
with
the
reformacyon
of
preestes
and
theyr
subiectes
/
with
many
and
dyuers
maters
/
and
ensamples
of
good
lyuynge
/
as
is
conteyned
in
the
sayde
boke
.
Sexta
¶
The
syxte
boke
.
¶
The
fyrst
chapyter
speketh
of
the
syxte
party
/
and
it
treateth
moche
of
the
prouydence
of
god
/
and
fyrste
of
his
prouydence
generally
/
that
is
to
say
/
how
god
prouyded
man
to
be
man
/
&
how
he
formed
hym
of
noughte
to
his
ymage
and
lykenesse
.
¶
And
howe
god
prouyded
man
to
sanacyon
with
incarnacyon
of
his
sone
/
whan
the
gates
of
Paradyse
were
shyt
for
the
synne
of
Adam
.
¶
And
how
he
prouyded
hymselfe
/
gyuynge
hymselfe
contynually
to
vs
in
the
meet
of
the
auter
.
¶
Also
how
god
prouyded
to
gyue
hope
in
his
creatures
/
&
how
he
that
moste
parfytely
hopeth
/
moste
tasteth
the
prouydence
of
god
.
¶
And
of
other
maters
/
suche
as
be
rehersed
to
you
before
in
the
kalender
.
Ca.
i.
benedictus
qui
ve●●t
in
noīed●t
THan
the
moste
souerayne
and
endeles
fader
with
his
meruailous
benygnyte
tourned
his
heed
of
mekenesse
to
that
soule
/
shewynge
her
that
his
prouydence
neuer
sayled
to
man
/
yf
he
wyll
receyue
it
/
shewynge
in
this
wyse
to
her
/
with
a
swete
couplynge
sayenge
thus
.
¶
O
my
dere
doughter
/
lyke
as
I
haue
sayde
to
the
in
manye
places
/
I
wyll
shewe
mercy
to
the
worlde
/
&
prouyde
to
euery
reasonable
creature
in
all
his
nedes
.
¶
But
an
ygnoraunte
man
taketh
that
to
dethe
that
I
gyue
hym
for
lyfe
/
&
so
he
is
cruell
to
hymselfe
/
and
yet
I
wyl
prouyde
for
hym
/
for
I
wyl
that
thou
knowe
it
/
that
what
that
euer
I
gyue
to
man
it
is
of
my
souerayne
prouydence
/
for
with
my
prouydence
/
I
made
hym
of
noughte
.
¶
It
lyked
me
and
dyspleased
me
for
to
make
hym
with
grete
prouydence
/
to
the
ymage
and
lykenesse
of
me
/
by
the
whiche
I
pro
uyded
so
for
hym
/
that
I
gaue
hym
mynde
for
to
kepe
and
thynke
on
my
benefytes
/
so
to
make
hym
partetaker
of
the
myghte
of
me
endelesse
fader
.
¶
I
gaue
hym
also
intelleccyon
/
that
in
the
wysedome
of
my
onely
sothefaste
sone
Ihesu
/
he
myght
vnderstonde
and
knowe
the
wyll
of
me
endelesse
fader
/
that
haue
gyuen
him
grace
with
so
grete
fyre
of
loue
.
¶
I
gaue
him
also
wyl
for
to
loue
the
myldenesse
of
the
holy
ghoste
/
that
he
myght
the
better
loue
that
thynge
/
whiche
intelleccyon
seeth
&
knoweth
.
¶
All
this
hathe
my
prouydence
done
/
onely
that
he
myghte
be
partetaker
and
able
for
to
receyue
the
grace
of
vnderstondynge
and
tastynge
of
me
/
and
so
ioyenge
of
my
endelesse
goodnes
in
euerlastynge
blysse
.
¶
And
I
haue
tolde
the
in
many
places
before
that
heuen
was
shytte
for
the
synne
of
Adam
/
the
whiche
knewe
not
his
owne
dygnyte
/
consyderynge
nothynge
with
what
prouydence
and
meruaylous
loue
I
made
him
of
nought
.
¶
Wherfore
he
fell
by
suche
ygnoraunce
in
to
inobedyence
/
and
fro
inobedyence
to
vnclennesse
/
by
pryde
&
plesaunce
of
women
/
rather
wyllynge
for
to
condescende
to
please
his
felowe
/
in
gyuynge
to
her
credence
of
that
she
sayd
/
than
for
to
obeye
to
my
byddynge
/
&
so
he
condescended
rather
to
breke
my
byddynge
/
that
for
to
make
her
fory
.
¶
And
thus
by
this
inobedyence
came
al
maner
euyll
/
al
ye
that
haue
take
of
that
venym
/
of
the
whiche
inobedyence
I
shall
tell
the
in
another
place
how
perylous
it
is
/
in
commendynge
of
very
obedyence
.
¶
And
for
bycause
this
dethe
sholde
be
take
awaye
fro
man
/
I
prouyded
&
gaue
to
you
my
onely
sothefaste
sone
Ihesu
cryste
with
greate
prudence
and
prouydence
/
so
to
prouyde
to
youre
nede
.
¶
I
saye
that
I
dyd
it
with
prudence
/
for
with
the
meet
of
your
manheed
/
and
the
hoke
of
my
godheed
/
I
toke
the
deuyll
whiche
myghte
not
knowe
my
truthe
/
whiche
truthe
that
is
my
onely
sone
came
for
to
dystroy
his
lesynge
/
wherwith
he
dysceyued
man
/
and
therfore
in
that
I
dyd
vse
g●ete
prudence
&
prouidence
.
¶
Thynke
dere
doughter
that
more
myghte
I
not
vse
/
than
for
to
gyue
you
my
sone
/
to
him
also
I
gaue
a
greate
obedyence
/
that
I
myghte
pull
awaye
that
venym
whiche
fell
to
mankynde
by
in
obedyence
.
¶
Therfore
he
as
a
louer
that
is
rauyshed
/
and
as
a
very
obedyent
lambe
ranne
to
the
most
shamefull
dethe
of
the
crosse
/
and
with
that
dethe
/
he
gaue
you
lyfe
/
not
in
the
vertu
of
his
manheed
/
but
in
the
vertu
of
his
godheed
/
whiche
for
satysfaccyon
of
synne
that
was
done
agaynst
me
/
whiche
am
infynyte
good
/
requyred
a
satysfaccyon
infynyte
(
that
is
to
saye
)
for
that
mankynde
whiche
had
offended
and
was
fynyte
/
sholde
be
oned
with
an
infynyte
/
so
to
satysfy
infynytely
/
to
me
that
am
infynyte
.
¶
And
as
ofte
as
a
man
offendeth
/
yfhe
wyll
tourne
to
me
in
his
lyfe
/
he
shall
fynde
euer
parfyte
satysfaccyon
.
¶
This
is
done
by
my
prouydence
(
that
is
to
saye
)
for
bycause
the
peyne
that
my
sone
suffered
on
the
crosse
was
infynyte
/
therfore
ye
receyue
infynytely
by
vertu
of
the
godheed
.
¶
Thus
prouyded
the
infynyte
endelesse
prouydence
of
me
god
the
fader
in
euerlastynge
trynyte
for
to
araye
man
/
after
tyme
that
he
hadde
loste
his
arayment
of
innosency
/
and
so
was
made
naked
fro
al
vertu
/
and
peryshed
for
honger
/
and
dyed
for
colde
in
this
lyfe
/
&
so
was
subiecte
to
all
wretchednesse
.
¶
The
gate
of
heuen
was
locked
/
and
of
heue
he
lost
al
his
hope
/
for
yf
he
myght
haue
hadde
hope
/
it
hadde
be
to
him
a
greterefresshynge
in
his
lyfe
/
but
he
hadde
it
not
/
therfore
he
stode●●
greate
afflyccyon
.
¶
I
therfore
with
my
seuorayne
prouydence
prouyded
a
remedy
to
this
necessyte
/
not
coacte
nor
constrayned
by
youre
ryghtewysenes
nor
by
youre
vertues
/
but
of
my
owne
goodnesse
.
¶
I
gaue
you
rayment
by
meane
of
my
onely
sothefaste
sone
Ihesu
/
whiche
vnarayed
hymselfe
fro
lyfe
/
and
arayed
you
with
innosency
and
grace
/
whiche
innosency
&
grace
ye
dyd
receyue
in
holy
baptym
by
vertu
of
his
blode
/
for
that
baptym
wasshed
awaye
the
spotte
of
orygynall
synne
/
in
the
whiche
ye
be
conceyued
/
takynge
it
o●
your
fader
and
moder
/
and
therfore
my
prouydence
hathe
prouyded
to
you
that
same
remedy
of
baptym
/
to
putte
awaye
the
spotte
/
not
with
peyne
of
body
/
as
it
was
vsed
in
the
olde
lawe
whan
chyldren
were
cyrcumsysed
/
but
with
swetenes
of
holy
baptym
/
&
so
is
man
arayed
.
¶
Also
I
made
hym
warme
by
the
fyre
of
charyte
/
whiche
was
shewed
to
you
by
the
holes
of
my
sones
woundes
/
whiche
was
couered
with
the
clothynge
of
youre
manheed
.
¶
Whether
the
this
myght
not
make
warme
the
colde
herte
of
mankynde
/
that
by
obstynacy
is
made
colde
/
and
blynde
by
his
owne
proper
loue
/
yet
maye
it
yf
he
wyll
forfake
the
loue
of
hymselfe
/
&
loue
me
.
¶
My
prouydence
also
hath
gyuen
hym
ghostly
meet
for
to
comforte
him
/
as
longe
as
he
is
in
this
lyfe
a
pylgrym
/
as
I
haue
tolde
the
in
another
place
.
¶
I
haue
also
made
his
ghostly
enemyes
feble
/
for
none
maye
dysease
hym
but
he
hymselfe
.
And
what
meet
is
this
?
As
I
haue
tolde
the
before
/
it
is
the
body
and
the
blode
of
my
onely
sothefast
sone
Ihesu
cryste
crucyfyed
/
all
god
&
all
man
/
meet
of
angels
&
meet
of
lyfe
/
suche
meet
as
fulfylleth
that
ghostly
honger
/
of
suche
that
delyte
to
ete
of
that
meet
.
¶
That
meet
muste
be
receyued
in
ghostly
gladnesse
and
delectacyon
/
with
the
mouthe
of
holy
desyre
/
and
tasted
by
loue
¶
Thus
thou
maye
se
that
of
my
good
&
godly
prouydence
I
haue
prouyded
to
hym
confortacyon
in
his
pylgrymage
of
this
lyfe
.
¶
How
that
god
prouyded
to
gyue
hope
in
his
creatures
/
and
how
he
that
moste
parfytely
hopeth
/
moste
tasteth
the
prouydence
of
god
.
¶
Forthermore
I
haue
gyuen
to
hym
refresshynge
of
hope
/
yf
he
be
holde
with
lyghte
of
very
feythe
that
pryce
of
my
sones
blode
/
whiche
was
payed
for
to
gyue
hym
stydfast
hope
and
sykernesse
of
helthe
/
and
that
shame
and
reprefe
that
cryste
Ihesu
suffered
in
his
passyon
is
his
worshyp
.
¶
For
yf
he
in
all
the
lymmes
of
his
body
offended
me
/
as
anendes
that
for
a
remedy
/
my
blessyd
swete
sone
in
all
his
body
suffered
greuous
tourmente
.
¶
And
also
with
his
obedyence
he
releued
youre
inobedyence
/
of
whose
obedyence
ye
haue
all
take
grace
/
and
for
inobedyence
/
al
ye
haue
take
and
receyued
synne
.
¶
This
is
graunted
and
prouyded
by
my
prouydence
/
&
was
fro
the
begynnynge
of
that
worlde
vnto
this
daye
/
and
shall
be
vnto
that
laste
daye
/
euer
for
to
ordeyne
a
remedy
to
youre
necessytes
/
and
to
that
helthe
of
mankynde
/
by
dyuers
and
sundry
wyses
/
as
I
that
am
a
very
ryghtewyse
leche
/
se
it
be
spedefull
to
your
infyrmytes
/
that
parfyte
helthe
maye
that
soner
be
restored
/
orelles
for
to
kepe
hym
in
helthe
.
¶
Therfore
my
prouydence
shal
neuer
fayle
them
/
to
suche
as
wyll
receyue
it
and
haue
parfyte
hope
in
me
/
for
all
that
haue
parfyte
hope
in
me
they
knocke
and
crye
in
sothefastnesse
(
not
onely
by
worde
but
by
affeccyon
/
and
so
with
lyghte
of
very
feythe
they
shall
taste
me
in
my
prouydence
.
¶
But
not
suche
that
knocke
&
crye
in
sothefastenesse
with
the
voyce
of
wordes
/
sayenge
thus
to
me
(
lorde
lorde
)
all
suche
but
yf
they
crye
and
aske
me
other
wyse
/
I
shall
not
knowe
them
by
my
mercy
/
but
by
my
ryghtwysenes
.
HOr
in
sothe
my
prouydence
shall
neuer
fayle
to
hym
that
veryly
hopeth
in
me
/
but
he
that
hathe
dyspeyre
in
me
and
hopeth
in
hymselfe
(
knowes
thou
not
well
)
that
hope
can
not
be
sette
in
two
contraryes
/
whiche
my
sothefaste
sone
taughte
you
in
the
gospel
/
where
he
sayd
thus
.
¶
No
man
may
serue
and
please
two
lordes
/
for
yf
he
serue
that
one
/
he
hateth
that
other
.
¶
Seruyce
is
not
without
hope
/
for
a
seruaunte
that
serueth
serueth
for
hope
of
his
rewarde
&
profyte
that
he
seeth
in
his
seruyce
shall
come
to
hym
/
or
els
for
hope
that
he
hathe
to
please
his
lorde
.
¶
In
the
same
wyse
thynke
dere
doughter
that
it
happeth
to
a
soule
/
for
other
it
muste
be
that
she
serue
and
hope
in
me
/
or
els
that
she
serue
and
hope
in
the
worlde
and
in
herselfe
/
for
by
somoche
she
serueth
the
worlde
without
me
/
in
asmoche
as
she
serueth
and
loueth
her
owne
ꝓpre
sensuàlyte
/
of
the
whiche
loue
&
seruyce
/
she
hopeth
to
haue
delyte
/
plesaunce
/
&
sencyble
felynge
.
¶
But
bycause
theyr
hope
is
set
in
vanytes
and
transytory
thynges
(
suche
as
haue
ende
/
therfore
it
muste
nedes
fayle
here
/
and
of
that
she
loued
she
maye
haue
none
effecte
/
&
as
longe
as
she
hopeth
in
herselfe
and
in
the
worlde
/
she
maye
not
hope
in
me
.
for
the
worlde
that
is
worldely
desysyres
of
man
/
be
to
me
hate
/
&
they
were
to
me
somoche
in
hate
and
abhomynacyon
(
that
is
for
dystruccyon
of
them
)
I
sende
my
onely
sothefast
sone
Ihesu
to
the
most
repreuable
dethe
of
the
crosse
.
¶
The
worlde
&
I
maye
not
acorde
/
but
a
soule
that
parfytely
hopeth
in
me
/
and
serueth
me
with
all
her
herte
/
and
all
her
affeccyon
/
anone
by
very
nede
it
must
mysse
trust
of
herselfe
&
of
the
worlde
/
and
of
suche
hope
namely
that
is
set
with
her
owne
freylte
.
¶
This
is
very
perfyte
hope
(
more
or
lesse
parfyte
)
after
parfeccyon
of
loue
whiche
the
soule
hathe
in
me
/
and
so
parfyte
and
vnparfyte
do
taste
of
my
prouydence
/
but
he
that
setueth
and
hopeth
for
to
please
me
onely
for
my selfe
/
receyueth
and
tasteth
me
more
perfytely
/
than
they
that
serue
me
with
hope
of
fruyte
that
they
fynde
in
me
.
¶
These
be
the
fyrste
of
whome
I
haue
tolde
to
the
the
parfeccyon
in
the
laste
state
of
the
soule
.
¶
But
these
that
I
tell
that
now
whiche
go
with
hope
&
loue
of
fruyte
/
be
the
vnparfyte
soules
/
bothe
the
seconde
and
the
thyrde
/
of
whome
I
tolde
the
before
/
of
the
states
of
the
soule
.
¶
But
yet
in
no
w●se
nother
to
parfyte
nother
to
vnparfyte
my
prouydence
shall
not
fayle
/
so
that
a
man
presume
not
/
nor
hope
not
in
hymselfe
/
whiche
presumynge
and
hopynge
in
hymselfe
/
is
cause
of
nothynge
elles
/
but
by
goynge
out
fro
my
loue
/
and
entrynge
in
to
his
owne
loue
/
wherby
the
eye
of
intelleccyon
is
blyndfelde
/
he
withdrawynge
of
the
lyghte
of
very
feythe
/
and
therfore
he
walketh
not
with
lyght
of
reason
for
to
knowe
my
prouydence
.
¶
Neuerthelesse
to
a
man
be
he
neuer
so
synfull
or
ryghtewyse
/
I
wyl
prouyde
/
and
gyue
my
prouydence
and
ordeyne
for
hym
/
for
all
thynges
be
made
by
crafte
of
my
goodnesse
/
and
I
it
am
that
am
/
and
withoute
me
is
nothynge
/
but
synne
the
whiche
is
noughte
.
¶
Thus
thou
maye
knowe
that
they
recerue
my
prouydence
/
and
yet
they
vnderstonde
it
not
/
and
yf
they
knowe
it
not
/
they
maye
not
loue
it
/
and
therfore
they
maye
not
receyue
the
fruyte
of
grace
therof
.
¶
All
that
be
ryghte
and
to
suche
it
semed
croked
and
as
blynde
men
/
they
se
in
derkenesse
/
bycause
they
haue
sette
theyr
hope
in
derkenesse
/
wherby
they
fall
in
to
murmuracyon
and
in
to
inpasyence
/
&
how
be
they
somoche
fobles
?
¶
O
dere
doughter
how
maye
they
byleue
the
I
moste
souerayne
&
endelesse
goodnesse
maye
nothynge
wyl
but
the
good
of
them
in
small
thynges
/
that
euery
day
suffer
to
come
to
them
for
your
helthe
/
whan
they
proue
by
experyence
/
that
I
wyll
nothynge
haue
but
satysfaccyon
of
them
for
theyr
helthe
in
greate
thynges
.
¶
Sythen
it
so
is
that
not withstondynge
all
theyr
blyndenesse
they
may
nothynge
do
be
it
neuer
so
lytell
/
but
yf
they
se
my
goodnesse
with
some
maner
lyght
aboue
kynde
/
and
also
the
benefyce
of
my
prouydence
whiche
they
fynde
/
and
that
they
maye
not
deny
/
what
in
the
fyrste
creacyon
/
and
in
the
seconde
creacyon
that
a
man
receyueth
in
that
blode
of
my
sone
/
wherin
I
haue
reformed
him
by
grace
/
as
I
haue
sayd
to
the.
¶
This
is
so
clere
and
so
open
that
they
can
not
saye
the
contrary
/
neuerthelesse
they
defayle
beynge
afrayde
of
theyr
owne
shadowe
/
for
they
haue
not
vsed
nor
excercysed
this
lyghte
with
vertu
.
¶
An
vnwyse
man
seeth
not
that
fro
that
tyme
to
tyme
I
haue
prouyded
generally
to
the
worlde
/
and
specyally
to
some
after
theyr
astate
/
for
there
is
none
in
this
lyfe
that
stondeth
stydfastly
/
but
that
he
moueth
him
fro
tyme
to
tyme
tyll
he
come
to
stydstast
state
/
alway
therfore
I
prouyde
to
suche
one
of
suche
thynges
/
as
is
behouefull
to
hym
in
tyme
of
nede
.
¶
How
god
in
the
olde
testament
prouyded
the
lawe
and
the
prophecyes
/
and
afterwarde
he
sende
his
worde
by
apostels
/
mar
tyrres
/
and
by
other
holy
men
/
&
how
no
thynge
falleth
in
creatures
/
but
that
all
is
the
very
prouydence
of
god
.
O
Enerally
I
haue
proued
/
and
with
the
lawe
the
whiche
I
dyd
gyue
vnto
Moyses
in
the
olde
testament
/
and
with
many
other
holy
prophecyes
.
¶
Also
I
wyll
that
thou
knowe
that
before
that
comynge
of
my
onely
sothefaste
and
swete
sone
Ihesu
cryste
crucyfyed
/
the
people
of
the
Iewes
dyd
stonde
moche
without
prophecyes
/
that
the
people
myghte
be
enformed
with
suche
prophecyes
/
hopynge
therby
that
my
onely
sothefaste
sone
Ihesu
cryste
the
prophet
of
all
prophettes
myghte
the
soner
drawe
them
out
of
bondage
/
bothe
them
and
theyr
chyldren
/
and
that
also
he
myghte
therby
the
soner
open
to
them
heuen
/
whiche
so
longe
tyme
was
shyt
fro
them
.
¶
But
after
tyme
my
swete
sone
came
/
there
roos
no
prophet
ymonge
them
/
that
they
myght
well
knowe
/
that
he
of
whome
they
dyd
prophecy
was
come
/
wherfore
it
was
not
spedefull
that
mo
prophetes
sholde
prophecy
of
hym
to
them
/
all
thoughe
they
knewe
him
not
/
nor
wolde
not
knowe
him
for
theyr
blyndenesse
.
¶
After
them
I
prouyded
(
as
I
haue
sayde
)
that
my
owne
sone
sholde
come
/
whiche
was
youre
medyator
bytwene
me
endelesse
god
and
you
.
¶
After
hym
came
the
apostels
/
martyrs
/
and
doctours
/
&
confessoures
/
all
this
hathe
my
prouydence
done
&
ordeyned
.
¶
And
as
I
sayde
to
the
he
shall
ordeyne
and
prouyde
to
the
laste
daye
/
that
is
by
generall
prouydence
gyuen
to
all
reasonable
creatures
/
whiche
wyll
of
that
prouydence
receyue
fruyte
.
¶
In
specyal
also
al
thynges
I
haue
gyuen
them
bothe
lyfe
and
dethe
/
in
what
whyse
that
euer
it
come
to
them
/
honger
/
thryst
/
losse
of
state
in
this
world
/
nakednes
/
colde
hete
/
wronge
/
reprefe
/
scornes
/
&
derysyons
.
¶
All
these
I
suffer
for
to
fall
to
them
/
or
for
to
be
sayd
to
them
/
and
of
men
/
not
that
I
shall
make
in
them
malyce
of
euyll
wyll
that
done
euyll
and
wronge
.
¶
But
the
beynge
and
the
tyme
that
they
haue
they
haue
of
me
/
whiche
beynge
I
haue
gyue
to
them
/
not
for
they
sholde
offende
me
nor
theyr
neyghbours
/
but
bycause
they
sholde
serue
bothe
me
&
them
with
loue
and
charyte
/
wherfore
I
suffer
them
for
to
do
suche
dedes
of
wronge
/
or
for
to
preue
the
vertu
of
pasyence
in
the
soule
whiche
receyueth
suche
wronges
/
or
els
to
make
hym
knowen
that
he
must
haue
pasyence
/
other
whyle
I
suffer
that
to
a
ryghte
wyse
man
/
all
that
worlde
be
contrary
/
&
at
the
laste
I
make
them
dye
so
wonderly
/
that
many
men
of
the
worlde
wondereth
theron
/
for
it
semeth
to
them
vnryghtewysely
done
/
so
to
se
a
ryghtwyse
man
peryshe
/
otherwhyle
in
water
/
otherwhyle
in
fyre
/
otherwhyle
to
be
deuoured
of
beestes
/
otherwhyle
I
suffer
a
house
to
fal
vp
on
them
/
wherby
they
lose
theyr
bodyly
lyfe
.
¶
O
how
moche
out
of
reason
or
maner
this
semeth
to
theyr
eyes
/
in
the
whiche
eye
is
no
lyghte
of
very
feythe
/
but
all
this
is
no
wonder
to
feythfull
folke
/
for
they
haue
founde
&
tasted
by
affeccyon
of
loue
in
suche
greate
thynges
my
prouydence
/
&
so
he
seeth
&
holdeth
stydfastly
/
that
with
my
prouydence
onely
/
all
thynges
I
prouyded
&
I
do
for
that
helthe
of
man
/
wherfore
all
thynges
he
holdeth
in
reuerence
/
&
it
is
not
sclaundred
nother
in
hymselve
nor
in
his
workes
/
nor
also
in
his
neyghbours
/
but
all
he
ouerpasseth
with
very
pasyence
.
¶
My
prouydence
is
withdrawe
fro
no
creature
/
for
all
thynges
ben
made
for
hym
/
other
whyle
it
semeth
to
a
man
that
hayle
or
tempest
or
dartes
that
I
caste
vpon
the
body
of
creatures
is
cruelte
/
n
I
couthe
not
/
nor
wyll
not
prouyde
to
his
helthe
/
and
I
haue
done
that
for
to
make
hym
ascape
fro
endelesse
dethe
/
but
he
holdeth
the
contrary
.
¶
And
so
men
of
the
worlde
in
all
thynges
wyl
defoule
my
workes
/
and
vnderstonde
theym
after
theyr
vnderstondynge
.
¶
And
here
it
shall
be
shewed
how
that
what
that
euer
god
suffereth
be
done
to
vs
/
it
is
onely
for
our
good
/
and
for
our
soules
helthe
/
and
how
they
be
blynded
and
dysceyued
that
deme
or
Iudge
the
contrary
.
I
wyll
that
thou
se
dere
doughter
with
how
moche
pasyence
I
muste
supporte
and
suffer
my
creatures
/
the
whiche
creatures
I
haue
made
and
formed
to
the
ymage
and
lykenes
of
me
/
as
I
haue
tolde
the
with
ryght
greate
swetenesse
of
loue
.
¶
Open
therfore
the
eye
of
thy
intelleccyon
and
beholde
on
me
/
and
I
putte
the
a
certayne
specyall
case
that
byfell
by
a
certayne
persone
/
for
whom
(
yf
thou
remembre
the
well
)
thou
dyd
praye
to
me
that
I
sholde
prouyde
/
and
I
haue
prouyded
for
hym
/
as
thou
knowes
ryght
well
/
that
with
oute
ony
peryl
of
dethe
he
hadde
his
state
agayne
.
¶
And
this
is
a
specyall
partyculer
thynge
/
in
the
same
wyse
generally
it
is
in
all
maner
people
.
¶
Than
that
soule
opened
the
eye
of
her
intelleccyon
/
and
behelde
with
that
parfyte
lyghte
of
holy
feyth
in
his
dyuyne
mageste
with
greate
loue
and
longynge
desyre
/
for
of
his
wordes
she
knewe
veryly
many
thynges
in
his
swete
prouydence
/
that
she
sholde
obeye
to
his
byddynge
/
seynge
herselfe
in
the
depenes
of
his
charyte
/
that
he
was
&
is
moste
souerayne
endelesse
good
/
&
that
onely
of
loue
he
made
vs
/
and
rausomed
vs
with
the
precyous
blode
of
his
sone
/
&
that
also
by
the
same
loue
/
he
gaue
to
vs
all
thynges
/
&
suffered
all
thynges
for
to
come
to
vs
/
that
is
bothe
trybulacyons
&
confortes
/
prouydynge
them
onely
to
the
helthe
of
man
/
&
to
none
other
ende
.
¶
The
blode
whiche
was
shed
with
so
greate
fyre
of
loue
/
made
it
knowe
to
her
as
she
sawe
all
this
/
that
it
was
veryly
sothe
.
¶
Than
sayde
that
hyghe
souerayne
and
endeles
fader
/
suche
as
can
not
consyder
my
prouydence
/
be
blynde
in
theyr
owne
proper
loue
that
they
haue
to
theymselfe
/
swclaūderȳge
thēfelfe
with
moche
vnpasyence
/
I
shall
nowe
speke
to
the
in
specyall
&
also
in
generall
of
that
thynge
whiche
I
tolde
the
/
suche
as
I
haue
tolde
that
as
deme
euyll
to
theyr
owne
harme
/
of
that
thynge
whiche
I
do
of
loue
&
for
theyr
good
to
auoyde
them
fro
endelesse
peynes
/
&
for
theyr
lucre
that
they
may
the
soner
receyue
euerlastynge
lyfe
.
¶
And
why
than
playne
they
on
me
?
¶
Certayne
for
they
in
me
haue
no
hope
/
but
onely
in
themselve
/
wherby
they
come
to
derkenes
and
so
they
knowe
/
&
yet
they
hate
that
thynge
whiche
they
sholde
haue
for
theyr
beste
.
¶
And
as
proude
folke
they
deme
my
pryue
domes
whiche
be
ryghte
wyse
/
but
they
as
a
blynde
man
that
with
touchynge
of
his
honde
or
with
tastynge
of
his
mouthe
/
or
with
sowne
of
his
voyce
wyll
deme
good
for
yll
/
&
yll
for
good
after
his
feble
knowelege
.
¶
And
they
wyll
not
truste
in
me
that
am
very
lyghte
/
and
I
it
am
that
bothe
bodyly
and
ghostly
noryshe
them
/
for
withoute
me
they
maye
nothynge
haue
/
and
yf
it
hap
otherwhyle
that
they
be
serued
of
ony
creature
/
I
am
he
that
haue
gyuen
to
that
creature
wyll
/
ablenesse
/
myghte
/
and
also
cunnynge
for
to
serue
them
.
¶
But
he
as
a
blynde
man
the
whiche
goeth
after
felynge
of
his
hondes
/
whiche
is
dysceyued
in
his
touchynge
/
for
he
lacketh
lyght
to
Iudge
colours
/
and
in
the
same
wyse
his
taste
is
dysceyued
/
and
for
he
maye
not
se
what
vnclene
beest
sytteth
bpon
his
meet
/
his
ere
is
also
dysceyued
in
delyte
of
sowne
/
for
he
seeth
hym
not
that
syngeth
/
whiche
with
the
same
sowne
(
yf
he
be
not
well
ware
by
the
same
delectable
sowne
)
maye
bytraye
him
to
that
dethe
.
¶
In
this
same
wyse
do
they
that
be
made
as
blynde
/
lackynge
the
very
lyghte
of
reason
/
touchynge
with
the
honde
of
sencyble
felynge
delactacyons
and
pleasures
of
the
worlde
(
semynge
to
them
good
)
but
for
bycause
they
do
not
se
/
they
can
not
to
eschewe
perels
/
for
he
is
a
cloth
medled
with
many
thornes
/
with
moche
wretchednesse
/
&
many
anguyshes
/
(
in
somoche
)
that
the
herte
whiche
feleth
them
is
withoute
me
intollerable
to
hymselfe
.
¶
In
the
same
wyse
also
to
the
mouthe
of
desyre
/
that
thynge
that
he
loueth
inordynately
semeth
swete
in
receyuynge
/
&
yet
vpon
the
delycacyes
there
syt
vnclene
beestes
/
and
many
deedly
synnes
/
whiche
make
the
soule
vnclene
/
and
so
they
bothe
withdrawe
them
fer
fro
my
symylytude
and
lykenesse
/
and
also
fro
the
lyfe
of
grace
.
¶
And
therfore
yf
he
drawe
not
nyghe
agayne
/
with
the
lyghte
of
very
feythe
/
to
that
lykenesse
and
lyfe
of
grace
/
for
to
be
clensed
with
my
sones
blode
/
he
shal
haue
endelesse
dethe
.
¶
Herynge
is
to
hym
his
owne
proper
delectacyon
/
of
the
whiche
delectacyon
/
it
semeth
to
him
that
it
maketh
a
swete
sowne
.
¶
Why
semeth
it
so
?
¶
Certayne
for
the
soule
foloweth
the
loue
of
his
owne
proper
sensualyte
/
and
bycause
he
seeth
it
not
/
therfore
he
is
dysceyued
of
the
sowne
/
and
also
bycause
he
foloweth
hym
by
vnordynate
loue
/
wher
he
fyndeth
hymselfe
in
the
dytche
/
bounde
with
the
bonde
of
synne
/
&
ledde
in
to
the
hondes
of
his
enemyes
.
¶
For
as
a
blynde
soule
by
his
owne
loue
/
and
with
hope
whiche
he
putteth
in
hymselfe
/
and
in
his
owne
cunnynge
/
he
trusteth
not
to
me
/
that
am
bothe
the
leder
and
the
waye
of
hym
/
whiche
waye
is
made
to
hym
of
my
onely
sothefaste
sone
Ihesu
that
sayde
thus
.
¶
I
am
waye
/
truthe
/
&
lyfe
.
¶
And
he
is
lyghte
/
that
who
that
seeth
therby
shall
not
be
dysceyued
/
nor
walke
in
derkenesse
/
&
ther
may
none
come
to
me
but
by
hym
/
for
he
is
one
with
me
/
and
I
with
hym
.
¶
Of
hym
(
as
I
haue
sayd
to
the
)
I
made
to
you
a
brydge
/
that
ye
myght
all
come
to
me
that
am
your
ende
/
and
yet
neuerthelesse
for
all
this
/
they
trust
not
in
me
/
whiche
wyll
nothynge
els
haue
of
them
/
but
theyr
holynesse
.
¶
To
this
ende
with
greate
loue
I
gyue
them
all
thynges
/
and
suffer
all
thynges
to
fall
to
them
/
bothe
confortes
and
trybulacyons
/
but
they
euer
be
sclaundred
in
me
/
&
I
bere
them
alwaye
and
suffer
them
with
pasyence
/
for
or
they
had
ony
loue
to
me
/
I
loued
them
without
theyr
loue
/
&
they
alwaye
parsu
me
with
moche
inpasyence
/
hate
/
grutchynge
/
and
with
moche
vnfeythefulnesse
/
wyllynge
&
desyrynge
after
theyr
owne
blynde
syghte
/
deme
my
pryue
domes
/
whiche
be
all
ryghtwyse
/
and
done
for
loue
/
and
the
cause
why
they
deme
thus
falsely
/
is
for
that
they
knowe
not
themselfe
/
for
he
that
knoweth
not
hymselfe
maye
not
knowe
me
/
nor
veryly
my
ryghtwysenesse
.
¶
The
seconde
chapyter
sheweth
how
that
god
prouyded
in
some
specyall
case
to
the
soule
that
falleth
.
¶
Here
god
sheweth
his
prouydence
agaynste
his
creatures
in
dyuers
maners
/
&
maketh
his
compleynte
of
the
vntruth
of
his
creatures
/
&
he
expouneth
a
fygure
of
the
olde
testament
/
and
sheweth
there
a
profytable
doctryne
/
with
other
maters
/
as
is
rehersed
in
the
kalender
.
Ca.
ii
.
DEre
doughter
yf
thou
wyl
that
I
shewe
the
how
moche
the
worlde
is
dysceyued
of
my
mynysters
.
¶
Open
the
eye
of
thy
intelleccyon
/
&
beholde
in
me
&
so
shall
thou
se
specyally
of
hym
that
I
tolde
the
of
/
and
ryght
as
I
tell
the
of
hym
/
so
maye
I
tell
the
generally
of
other
.
¶
Than
the
soule
for
to
obeye
to
the
endelesse
fader
/
behelde
in
herselfe
with
a
loue
longynge
desyre
/
and
than
endelesse
god
shewed
to
her
the
dampnacyon
of
him
by
whome
that
fallynge
dyd
fortune
/
sayenge
thus
to
her
.
¶
I
wyll
that
thou
knowe
that
for
to
make
hym
ascape
fro
this
endelesse
dampnacyon
(
in
the
whiche
thou
sees
well
he
was
)
I
suffered
hym
so
for
to
fal
/
that
with
his
blode
he
myghte
haue
lyfe
/
in
the
blode
of
my
onely
sone
Ihesu
/
for
I
forgate
not
the
reuerence
and
the
loue
whiche
he
hadde
to
the
swete
moder
Mary
/
that
moder
of
my
oneli
sone
sothefast
Ihesu
/
to
whome
worthely
is
graunted
for
that
reuerence
of
my
sone
Ihesu
/
that
who
so
euer
(
ryght
wyse
or
synner
the
hathe
her
in
dewe
reuerence
/
he
shall
not
be
pulled
awaye
&
deuoured
of
the
fende
of
hell
.
¶
She
is
sette
and
putte
as
meet
of
my
endelesse
goodnes
/
for
to
be
take
to
reasonable
creatures
/
the
whiche
is
is
done
of
my
greate
mercy
/
not
for
to
cause
men
therby
to
do
euyll
&
so
for
to
hope
in
my
mercy
/
for
that
were
rather
cruelte
than
mercy
.
¶
And
all
that
causeth
a
man
to
do
euyll
/
&
than
to
fall
/
&
that
is
nothynge
but
the
loue
of
hymselve
/
whiche
withdraweth
fro
hym
lyghte
/
wherfore
he
maye
not
knowe
my
truthe
.
¶
Yf
they
wolde
/
they
sholde
lyfte
vp
the
cloulde
that
is
before
the
eye
of
theyr
intelleccyon
/
than
sholde
they
veryly
knowe
&
loue
my
sothefastnes
/
and
so
sholde
they
haue
all
thynges
in
dewe
reuerence
/
and
receyue
there
of
the
fruyte
in
dewe
tyme
.
¶
But
dere
doughter
be
not
afrayde
/
for
of
hym
whome
thou
does
praye
for
to
me
/
I
shall
bothe
fulfyl
thy
desyres
/
and
also
the
desyres
of
my
seruauntes
.
¶
I
am
youre
god
rewarder
of
all
youre
labours
and
trayuayles
/
and
fulfyller
of
youre
holy
desyres
/
so
the
I
myght
fynde
veryly
suche
one
that
truly
knocketh
with
the
lyghte
of
feythe
at
the
gate
of
my
sothefastenesse
/
that
they
nother
erre
nor
fayle
in
the
hope
of
my
endelesse
prouydence
.
¶
Here
god
sheweth
his
prouydence
agaynste
his
creatures
in
other
dyuers
maners
/
and
how
he
maketh
his
complaynte
of
the
vntruthe
of
his
creatures
/
and
how
he
expowneth
a
fygure
of
the
olde
testamente
/
and
he
sheweth
to
vs
a
profytable
doctryn
.
I
Haue
tolde
the
of
that
specyall
&
partyculer
fallynge
/
but
now
shall
I
tell
the
in
generall
wyse
/
thou
maye
neuer
se
nor
knowe
howmoch
a
mannes
ygnoraunce
is
/
he
is
withoute
ony
felynge
and
knowlege
/
whan
he
putteth
fro
hym
the
knowlege
of
me
/
hopynge
and
trustynge
in
hymselfe
/
in
his
owne
knowledge
&
cunnynge
.
¶
O
thou
foole
and
vnwyse
man
knowes
thou
not
ryghte
well
/
that
thou
hase
not
thy
owne
knowlege
of
thyselfe
?
It
is
my
goodnesse
that
hathe
gyuen
it
to
the
/
whiche
do
prouyde
for
thy
nede
&
necessyte
.
¶
Of
whom
hase
thou
that
the
whiche
thou
prouydes
in
thyselfe
/
for
other
whyle
thou
wolde
do
a
thynge
/
and
thou
maye
not
nor
can
not
do
it
.
¶
Other
whyle
it
happeth
that
thou
hase
cunnynge
/
but
thou
hase
no
power
/
other
whyle
thou
hase
power
and
hase
no
sauour
therin
/
&
other
whyle
thou
hase
no
tyme
(
and
yf
thou
hadde
tyme
)
yet
parauenture
thou
shold
lacke
wyll
.
¶
All
this
is
gyue
to
the
of
me
for
thy
helthe
that
thou
shold
knowe
thyselfe
nought
/
and
haue
the
more
mater
of
mekenes
/
and
not
of
pryde
/
wherby
thou
fyndes
in
all
thynge
chaungynge
/
&
pryuacyon
/
for
they
dwel
not
in
thy
lyberte
and
fredome
.
¶
Neuerthelesse
onely
my
grace
is
stable
&
stydfast
/
whiche
maye
not
be
take
away
fro
the
nor
chaunged
/
that
is
not
for
to
be
departed
fro
that
grace
and
turne
to
synne
/
yf
thou
thy selfe
take
it
not
awaye
fro
yt.
¶
Therfore
how
maye
thou
lyfte
up
thy
heed
so
lenynge
on
thyselfe
to
me
endelesse
goodnesse
?
¶
Certayne
thou
maye
not
yf
thou
wyll
lyfte
it
vp
to
me
/
thou
may
nother
hope
in
thyselfe
/
nor
trust
in
thy
cunnynge
/
but
bycause
thou
arte
made
a
beest
without
reason
/
thou
maye
not
knowe
and
se
that
all
thynges
chaungen
outrake
my
grace
onely
)
&
why
dyd
thou
not
truste
in
me
that
am
thy
maker
/
but
rather
trust
in
thyselfe
?
Am
I
not
to
the
trewe
and
feytheful
?
¶
Yes
certayne
it
is
not
vnknowen
to
the
/
for
thou
hase
proued
it
contynually
.
¶
O
dere
doughter
/
Adam
the
fyrste
man
was
not
trewe
to
me
and
feytheful
/
for
he
forfeted
my
obedyence
/
whiche
I
put
to
hym
/
by
the
whiche
he
dyed
/
but
I
was
trewe
to
hym
/
conseruynge
and
kepynge
him
to
that
thynge
/
for
the
whiche
I
made
hym
/
wyllynge
for
to
gyue
to
hym
endelesse
good
/
&
for
to
fulfyll
this
/
I
oned
my
godheed
(
that
is
my
souerayne
heyghte
)
with
the
insyrmyte
of
his
manheed
/
whan
he
was
rausomed
and
restored
by
grace
/
by
medyacyon
of
the
blode
of
my
onely
sothefaste
sone
Ihesu
.
¶
This
he
prouyded
wel
/
and
hadde
it
in
experyente
/
but
it
semeth
that
they
byleuen
not
/
that
I
am
myghty
for
to
helpe
them
/
stronge
for
to
socour
them
/
and
for
to
defende
them
fro
theyr
enemyes
/
wyse
for
to
yllumyne
the
intelleccyon
of
theyr
ghostly
eye
/
nor
that
I
haue
no
mylde
mekenesse
for
to
gyue
them
suche
thynges
as
is
nedetul
to
theyr
helthe
/
nor
that
I
am
not
ryche
for
to
make
them
ryche
/
nor
that
I
am
not
fayre
for
to
gyue
them
fayrenes
/
nor
that
I
haue
not
meet
for
to
fede
them
/
nor
clothes
for
to
araye
them
/
theyr
workes
do
showe
that
they
by
leue
not
this
/
for
yf
they
byleued
it
veryly
/
they
sholde
be
full
of
good
workes
&
holy
prayers
/
&
yet
neuerthelesse
they
haue
it
in
experyence
&
they
proue
it
contynually
that
I
am
stronge
/
whiche
kepe
them
in
beynge
and
defende
them
fro
theyr
enemyes
/
and
they
se
well
there
maye
none
withstonde
my
myghte
and
strengthe
/
&
yet
they
se
it
not
/
for
they
wyll
not
se
it
/
with
my
myghte
and
strengthe
I
of
my
goodnessehaue
ordeyned
&
gouerned
and
sette
in
suche
a
kynde
all
that
worlde
/
that
nothynge
lacketh
ther
in
/
and
no
man
maye
put
more
to
/
than
I
haue
put
.
¶
I
haue
also
prouyded
for
the
soule
and
for
that
body
/
all
thynge
that
is
nedefull
therto
/
not
coacte
and
constrayned
for
to
do
it
by
youre
wyll
/
for
ye
were
not
but
onely
coate
of
my
myldenes
&
mekenesse
(
that
is
to
saye
)
I
made
all
thynge
by
myfelfe
/
as
it
is
erthe
/
see
/
and
the
fyrmament
/
that
is
heuen
for
to
moue
and
styrre
aboue
you
/
the
erthe
by
the
whiche
ye
maye
respyre
and
brethe
/
fyre
&
water
that
one
contrary
myghte
be
temporate
with
another
contrary
/
the
sonne
that
he
dwell
not
in
derkenesse
/
so
that
all
thynges
be
made
&
ordeyned
for
to
helpe
the
necessyte
of
men
/
heuen
(
whiche
is
called
the
ayre
)
I
haue
arayed
with
byrdes
/
the
erthe
bryngeth
forthe
fruytes
and
beestes
theron
for
mannes
lyuynge
/
the
see
is
arayed
with
fysshe
/
all
these
thynges
I
haue
made
in
theyr
kynde
with
greate
prouydence
.
¶
After
tyme
I
hadde
made
all
these
thynges
good
and
parfyte
/
than
made
I
reasonable
creature
to
the
ymage
and
lykenesse
of
me
/
and
sende
hym
in
to
the
orcharde
/
whiche
orcharde
by
the
synne
of
Adam
hathe
brought
forthe
thornes
/
where
fyrste
it
broughte
forthe
floures
of
swete
smellynge
innosency
.
¶
All
these
than
obeyed
to
man
/
but
for
synne
&
inobedyence
in
whiche
he
fell
in
/
he
founde
in
hymself
rebellyon
with
all
creatures
/
&
so
man
and
the
worlde
were
wylde
/
&
than
I
prouyded
for
hym
in
this
wyse
/
I
sende
my
onely
sothefast
sone
Ihesu
in
to
the
worlde
for
to
take
incarnacyon
/
so
to
auoyde
the
infecundyte
and
baraynesse
of
mankynde
/
&
to
take
fro
hym
the
thornes
of
orygynall
synne
/
and
made
of
the
man
a
maner
of
orcharde
/
spryncled
with
the
blode
of
cryste
crucyfyed
/
settynge
therin
plantes
of
the
seuen
gyftes
of
that
holy
ghoste
/
takynge
out
of
hym
deedly
synne
.
¶
And
all
this
was
done
after
the
dethe
of
my
sone
/
and
not
before
/
as
it
was
fygured
in
the
olde
testament
/
whan
Elyse
was
prayed
for
to
reyse
a
yonge
chylde
fro
dethe
to
lyfe
/
yet
wolde
he
not
go
thyder
/
but
he
sende
Gyezy
with
his
staffe
/
sayenge
to
hym
thus
/
that
he
sholde
laye
the
staffe
aboue
the
chyldes
backe
.
¶
Gyezy
wente
forthe
and
dyde
as
Elyse
badde
him
/
but
the
yonge
chylde
arose
not
.
¶
Than
Elyse
sawe
that
the
chylde
rose
not
/
he
wente
thyder
hymselfe
parsonally
/
and
conformed
hym
in
all
thynges
to
the
chylde
/
with
all
his
lymmes
/
and
he
brethed
vpon
the
chylde
seuen
tymes
/
in
token
that
he
sholde
aryse
.
¶
This
also
was
fygured
by
Moyses
/
whom
with
the
staffe
of
the
lawe
I
sende
vpon
the
deed
lyues
of
mankynde
/
by
that
lawe
it
myghte
receyue
no
lyfe
.
¶
I
sende
than
my
sonr
(
whiche
is
fygured
by
Elyse
that
conformed
hym
to
that
deed
chylde
)
by
vnyon
of
dyuyne
nature
of
manheed
/
so
that
with
all
maner
of
lymmes
of
mankynde
this
dyuyne
nature
oned
hym
and
knytte
hym
/
that
is
with
the
myghte
of
me
/
with
the
wysedome
of
my
sone
/
and
with
the
mylde
mekenesse
of
the
holy
ghost
/
and
so
all
the
depenes
of
my
godheed
in
trynyte
was
conformed
and
oned
with
youre
nature
of
manheed
.
¶
After
this
vnyon
/
my
onely
sone
Ihesu
and
well
byloued
sothefastenesse
made
another
vnyon
(
that
is
to
saye
)
he
ranne
as
he
hadde
be
rauyshed
in
loue
to
the
moste
reprouable
dethe
of
the
crosse
/
where
he
pressed
hymselfe
downe
/
by
the
whiche
pressyon
he
graunted
to
this
deed
chylde
(
that
is
mankynde
)
by
inspyracyon
of
holy
brethynge
/
the
seuen
gyftes
of
the
holy
ghost
/
brennynge
in
the
mouthe
of
holy
desyre
of
the
soule
/
takynge
awaye
fro
hym
dethe
by
holy
baptym
.
¶
He
bretheth
in
token
that
he
hathe
lyfe
/
throwynge
out
of
mankynde
the
seuen
deedly
synnes
/
and
thus
is
this
orcharde
made
with
swete
fruyte
.
¶
Neuerthelesse
the
Gardyner
of
this
orcharde
(
whiche
is
fre
chose
)
may
make
this
orcharde
wylde
yf
he
wyl
/
for
yf
he
sowe
therin
venym
of
his
owne
proper
loue
/
for
the
whiche
all
the
seuen
deedly
synnes
do
sprynge
and
many
other
synnes
whiche
come
out
of
these
.
¶
He
putteth
than
awaye
therby
the
gyftes
of
the
holy
ghoste
/
and
so
depryueth
him
fro
al
vertu
/
there
is
no
strengthe
for
he
is
made
all
feble
/
there
is
also
nother
temporaunce
nor
prudence
/
for
he
hathe
loste
the
lyghte
wherwith
he
vsed
reason
/
ther
is
nother
feythe
nor
hope
nor
ryghtwysenesse
/
for
he
is
made
vnryghtwyse
/
he
hopeth
in
hymselfe
/
and
byleueth
with
deed
frythe
to
hymselfe
/
he
trusteth
in
creatures
/
&
trusteth
not
in
me
his
maker
/
there
is
nother
charyte
nor
pyte
/
for
by
hymselfe
with
the
loue
of
his
owne
freylte
is
made
to
hym
cruell
/
wherfore
he
maye
nother
be
pyteous
to
his
neyghbour
nor
to
hymselfe
/
he
is
depryued
fro
all
good
/
&
he
is
fall
in
to
an
euyll
/
howe
maye
suche
one
haue
lyfe
?
¶
Certayne
of
this
Elyse
/
that
is
of
my
onely
incarnate
sothefaste
sone
Ihesu
.
¶
How
?
¶
That
the
Gardyner
of
mankynde
sholde
dystrye
the
thornes
of
synne
with
his
hate
/
for
yf
he
had
neuer
synne
in
hate
/
he
myghte
neuer
drawe
them
out
of
his
orcharde
/
and
than
with
loue
he
muste
renne
/
and
with
loue
for
to
conforme
hym
with
the
doctryne
of
my
truthe
/
medlynge
the
same
doctryne
with
the
blode
/
whiche
is
layde
vpon
his
heed
of
my
mynyster
whan
he
goeth
to
confessyon
/
with
hertely
contrycyon
/
dysplesaunce
of
synne
/
and
with
satysfaccyon
and
purpose
neuer
to
offende
/
and
in
this
wyse
he
maye
renewe
this
orcharde
of
the
soule
whyle
he
lyueth
/
for
after
the
tyme
that
he
is
passeth
oute
of
this
worlde
/
he
maye
gette
no
remedy
/
as
I
haue
tolde
the
in
many
places
before
.
¶
How
god
prouydeth
for
vs
that
we
haue
trybulacyons
for
the
helthe
of
oure
soules
/
and
of
the
mysery
of
them
that
haue
truste
in
themselve
/
&
not
in
the
prouydence
of
god
.
THus
thou
knowes
that
with
my
prudence
/
the
seconde
worlde
(
whiche
is
called
man
)
I
haue
made
hym
able
to
the
endelesse
worlde
/
fyrste
he
broughte
forthe
thornes
of
many
trybulacyons
/
and
so
in
all
thynges
he
fonde
rebellyon
.
¶
This
was
neuer
done
withoute
my
prouydence
/
but
with
my
greate
prouydence
and
for
youre
profyte
/
that
the
hope
of
the
worlde
sholde
be
take
awaye
fro
him
/
and
than
for
to
renu
and
set
his
pace
for
to
come
to
me
/
whiche
am
his
ende
.
¶
And
so
at
the
laste
by
suche
inportunyte
of
greuaunce
for
to
remoue
his
herte
and
affeccyon
fro
it
.
¶
And
neuerthelesse
a
man
is
so
vncunnynge
/
that
he
can
not
knowe
this
truthe
/
and
so
frayle
for
to
sprede
him
abrode
in
the
worlde
/
that
not
withstondynge
suche
labours
&
thornes
by
the
whiche
he
was
prycked
in
the
worlde
/
it
semeth
that
he
wyll
not
auoyde
fro
theym
/
nor
he
taketh
no
thoughte
thoughe
he
come
not
to
his
owne
cuntre
the
blysse
of
heuen
.
¶
What
trowes
thou
doughter
he
wolde
do
than
yf
he
founde
in
the
worlde
euer
delectacyon
&
rest
withoute
peyne
?
¶
Lo
all
this
I
suffer
them
for
to
do
by
my
prouydence
/
and
I
graunte
that
the
worlde
burgyne
to
them
many
trybulacyons
/
that
vertues
may
be
proued
ymonges
them
/
and
for
the
peyne
and
vyolence
that
they
do
to
themselve
/
I
haue
cause
for
to
rewarde
them
.
¶
Thus
in
all
thynges
/
my
greate
prouydence
with
wysdome
hathe
prouyded
&
ordeyned
for
them
/
I
haue
gyuen
them
that
they
haue
/
for
(
as
I
sayde
)
I
am
ryche
/
and
I
maye
gyue
them
.
¶
My
ryches
be
infynyte
/
for
al
thynges
be
made
of
me
/
&
withoute
me
maye
nothynge
be
/
for
yf
he
wyll
haue
fayrenesse
/
I
am
fayrenesse
/
benygnyte
/
pyteous
/
ryghtewyse
/
and
mercyable
god
/
I
am
large
and
no
nygarde
/
I
am
he
that
graunte
to
the
asker
his
reasonable
askynge
/
and
open
veryly
to
the
knocker
/
and
I
answere
to
hym
that
calleth
me
.
¶
I
am
not
vnkynde
/
but
full
of
kyndenesse
/
¶
I
rewarde
hym
that
laboureth
for
me
/
that
is
for
glory
&
laude
of
my
name
.
¶
I
am
he
that
is
iorunde
and
mery
/
the
whiche
kepe
a
soule
in
ghostly
gladnesse
/
that
arayeth
herselfe
with
my
wyll
.
¶
I
am
that
hyghe
prouydence
that
neuer
fayleth
my
seruauntes
/
the
whiche
hope
in
me
/
nother
body
nor
soule
.
¶
Why
wyl
not
a
man
byleue
in
me
/
the
seeth
how
I
fede
that
worme
in
the
drye
tree
/
brute
beestes
in
the
felde
/
fysshes
in
the
see
/
and
al
other
beestes
bothe
of
the
erthe
and
of
the
ayre
vpon
the
plantes
of
the
worlde
/
I
sende
reyne
&
sonne
for
to
make
that
erth
fatte
/
and
he
byleueth
not
that
I
noryshe
it
/
whiche
is
my
creature
.
¶
Sythen
it
is
so
that
all
this
is
done
for
the
seruyce
of
man
of
my
endelesse
goodnesse
/
for
on
what
syde
he
turneth
hym
(
be
he
spyrytual
or
temporall
)
he
fyndeth
none
other
thynge
than
fyre
of
my
endelesse
charyte
/
&
the
greate
depenesse
of
my
very
swete
prouydence
(
he
seeth
not
this
)
for
fro
hymselve
he
hathe
take
awaye
lyghte
/
&
so
taketh
no
thought
to
be
blynde
/
wherfore
he
sclaundereth
hymselfe
/
refrenynge
charyte
anendes
his
neyghbours
/
and
so
with
Auaryce
and
nygardeshyp
he
thynketh
how
he
shallyue
on
the
morowe
/
whiche
is
forbydde
him
of
my
sothefaste
sone
Ihesu
/
where
he
saythe
thus
.
¶
Thynke
not
on
the
morowe
on
nygardenesse
and
Auaryce
/
for
the
malyce
and
the
besynesse
of
the
daye
/
is
suffycyent
and
ynoughe
for
hymselve
.
¶
Of
this
here
he
repreueth
you
of
youre
infydelyte
/
shewynge
to
you
my
prouydence
and
shortenesse
of
tyme
/
sayenge
thus
.
¶
Thynke
not
on
that
morowe
(
as
thoughe
my
sothefast
sone
sayde
thus
)
thynke
not
on
that
thynge
wherof
you
be
not
syker
/
and
he
techeth
you
fyrst
the
kyngedome
of
heuen
/
that
is
good
and
holy
lyuynge
/
for
I
knowe
well
of
these
small
thynges
ye
haue
nede
/
&
therfore
I
haue
bydde
and
commaunded
the
erthe
to
gyue
you
of
his
fruyees
.
¶
This
wretche
whiche
that
of
his
mysse
trust
hathe
restreyned
his
herte
and
his
hondes
fro
charite
of
his
neyghbour
/
hathe
not
redde
this
doctryne
that
my
sone
hathe
gyue
hym
/
bycause
he
foloweth
not
his
steppes
/
he
is
intollerable
to
hymselfe
/
oute
of
this
truste
in
hymselfe
/
and
mysse
truste
in
me
/
cometh
all
maner
euyll
.
¶
Also
they
make
themselfe
Iudges
of
other
mennes
wylles
/
&
they
se
not
that
I
shal
Iudge
them
&
not
they
/
my
wyll
they
vnderstonde
not
nor
Iudge
it
goodly
.
¶
But
whan
ony
prosperyte
or
delectacyon
or
plesaunce
of
the
worlde
falleth
to
them
/
&
what
that
fayleth
to
them
in
whiche
al
theyr
affeccyon
and
hope
was
sette
/
than
they
can
nother
sauoure
nor
fele
nor
receyue
my
prouydence
nor
none
other
maner
goodes
/
but
than
semeth
they
be
depry●ed
fro
all
maner
of
good
/
&
bycause
that
they
be
blynded
of
theyr
owne
proper
passyon
/
they
knowe
not
the
rychesse
whiche
is
within
my
prouydence
/
nor
the
very
fruyte
of
pasyence
/
but
rather
therby
they
tast
dethe
/
and
the
ernesse
or
sykernesse
of
hell
in
this
lyfe
/
and
yet
not withstondynge
this
I
cees
not
/
but
that
I
prouyde
for
them
/
for
I
bydde
the
erthe
that
he
gyue
to
a
synner
of
his
fruyte
/
as
he
gyueth
to
a
ryghtwyse
man
/
and
so
to
his
feeldes
I
sende
sonne
&
reyne
/
as
I
do
to
a
ryghtewyse
mannes
feelde
/
and
oftentymes
a
syn●er
hathe
more
than
a
ryghtwyse
man
.
¶
This
do
the
my
goodnesse
/
for
I
wyll
that
the
soule
of
a
ryghtewyse
man
be
fulfylled
more
with
ghostly
rychesse
/
than
with
temporall
rychesse
/
in
asmoche
as
for
my
loue
he
hathe
spoyled
hymselve
fro
temporall
goodes
/
forsakynge
the
worlde
with
all
his
delyces
/
&
also
his
owne
wyll
.
¶
These
be
those
that
make
theyr
soules
fat
/
in
spredynge
themselfe
abrode
in
the
depenesse
of
my
charyte
/
and
they
forgote
the
charge
of
themselfe
/
for
not
onely
of
the
delyces
of
the
worlde
they
sholde
no
charge
haue
/
but
also
no
charge
haue
of
themselfe
.
¶
Than
to
suche
I
am
veryly
made
theyr
gouernaunce
/
bothe
bodyly
and
ghostly
/
and
I
vse
in
them
one
specyall
prouydence
aboue
other
general
prouydences
/
for
my
mylde
mekenesse
of
the
holy
ghoste
puruayeth
for
suche
as
serue
hym
.
¶
This
thou
knowes
well
yf
thou
remember
the
by
redynge
of
lyues
of
holy
faders
(
as
vitas
patrum
)
and
suche
other
/
for
whan
a
certayne
solytary
man
was
seke
/
in
asmoche
as
he
veryly
forsoke
hymselfe
hooly
for
ioye
and
praysynge
of
my
name
/
my
mylde
mekenesse
prouyded
for
hym
/
and
I
sende
an
angell
for
to
gouerne
hym
/
and
for
to
putuaye
for
his
necessyte
/
his
body
was
so
releued
in
his
nede
/
and
his
soule
was
fulfylled
with
meruaylous
ioye
and
swetenesse
of
the
angels
conuersacyon
.
¶
The
holy
ghost
to
suche
one
is
a
moder
noryshynge
him
at
the
breste
of
my
dyuyne
charyte
/
he
hathe
made
hym
fre
as
a
lorde
/
by
puttynge
fro
hym
the
bondage
&
thraldome
of
his
owne
propre
loue
.
¶
For
where
the
charyte
of
my
fyre
is
/
there
maye
be
no
water
of
that
loue
whiche
quencheth
this
swete
fyre
in
the
soule
.
¶
This
mynyster
that
is
the
holy
ghoste
/
whome
I
haue
gyuen
to
them
by
my
prouydence
/
arayeth
them
/
norysheth
them
/
and
maketh
them
ghostly
drunke
with
my
swetenesse
/
gyuynge
to
them
grete
rychesse
/
for
in
that
he
hathe
lefte
all
/
he
fyndeth
all
.
¶
And
for
bycause
also
he
hathe
all
spoyled
hymselfe
of
hymselfe
/
he
fonde
hymselfe
all
arayed
with
me
/
he
hathe
made
hymselfe
a
seruaunte
of
mekenesse
/
and
therfore
he
is
made
a
lorde
to
the
worlde
and
to
his
owne
sensualyte
/
and
for
he
hathe
all
blynded
hymselve
in
his
owne
syghte
/
he
dwelleth
in
parfyte
lyght
mystrustynge
hymselfe
/
and
with
quycke
feythe
he
is
corowned
/
and
with
parfyte
and
ful
hope
he
tasteth
euerlastynge
lyfe
/
departed
fro
peyne
and
bytternesse
that
myghte
turment
hym
.
¶
All
thynges
he
Iudgeth
for
the
beste
/
for
in
all
thynges
he
Iudgeth
my
wyll
asmoche
as
he
maye
se
by
the
lyghte
of
feythe
/
and
I
desyre
nor
wyll
nothynge
elles
of
hym
but
holynesse
/
&
therfore
he
is
made
pascyente
.
¶
O
how
blessyd
is
suche
a
soule
/
that
yet
dwellynge
in
that
deedly
body
tasteth
vndeedly
good
/
all
thynge
suche
a
soule
hathe
in
reuerence
/
his
lyfte
honde
weyeth
asmoche
and
as
truly
as
his
ryghte
honde
/
asmoche
he
chargeth
trybulacyon
as
he
dothe
comforte
/
asmoche
honger
as
he
dothe
thyrst
/
asmoche
meet
as
he
dothe
drynke
/
asmoche
colde
as
he
dothe
hete
/
asmoche
scarsyte
of
clothes
as
he
dothe
pleynte
pf
clothes
/
asmoche
lyfe
as
he
dothe
deeth
/
asmoche
worshyp
as
he
dothe
shame
/
and
asmoche
turmente
as
he
dothe
romforte
and
solace
.
¶
In
all
thynges
he
is
stydfast
and
stable
/
for
he
is
grounded
vpon
a
quycke
stone
/
he
knoweth
well
and
seeth
with
lyght
of
feythe
and
stydfast
hope
/
that
I
gyue
al
thynges
with
one
maner
loue
and
one
maner
be
holdynge
that
is
for
youre
helthe
/
and
in
all
thynges
I
prouyde
/
for
in
greate
laboure
I
gyue
greate
strengthe
/
and
I
gyue
a
man
nomore
for
to
bere
than
he
may
bere
/
so
that
he
wyl
bere
it
for
my
loue
.
¶
In
the
blode
of
my
sone
it
is
well
knowen
to
you
/
that
I
wyll
not
the
dethe
of
a
synner
/
but
I
wyl
that
he
he
turne
to
hym
and
lyue
/
&
for
his
lyfe
I
gyue
hym
that
is
nedefull
for
hym
.
¶
Suche
a
soule
so
dysposed
fro
herselfe
/
ioyeth
in
all
suche
thynges
that
she
feleth
or
seeth
of
me
in
her selfe
or
in
ony
other
/
she
doubteth
not
that
smal
thynges
shal
fayle
to
her
/
for
with
the
lyghte
of
feythe
she
is
certyfyed
and
made
syker
of
greate
thynges
/
of
the
whiche
thynges
in
the
begynnynge
of
this
tretys
I
tolde
ye.
¶
O
how
gloryous
is
this
lyghte
of
very
feythe
/
with
the
whiche
she
seeth
/
knoweth
/
&
preueth
my
truth
/
this
lyghte
is
hadde
of
the
blessyd
mynyster
the
holy
ghoste
that
I
gaue
to
them
/
whiche
is
a
lyghte
aboue
kynde
that
the
soule
purchaseth
of
my
goodnesse
/
vsynge
the
same
supernatural
lyghte
/
as
I
haue
gyue
them
.
¶
How
god
hathe
prouyded
for
soules
/
gyuynge
them
the
sacrament
for
theyr
helthe
/
&
how
he
prouyded
for
his
seruauntes
whiche
be
full
hongry
of
desyres
/
whan
he
ordeyneth
them
to
be
fedde
with
his
sones
body
Ihesu
cryste
/
where
he
telleth
that
oftentymes
he
prouyded
crystes
body
by
a
wonderfull
maner
to
a
soule
that
was
ful
hongry
.
H
Nowes
thou
not
wel
dere
doughter
how
I
haue
prouyded
for
my
seruauntes
that
hopen
in
me
by
two
maner
of
wyses
/
for
all
the
prouydence
the
whiche
I
vse
in
my
reasonable
creatures
/
is
in
the
soule
and
the
body
.
¶
And
what
maner
of
prouydence
I
vse
in
the
body
/
it
is
done
for
the
seruyce
of
the
soule
that
it
maye
encrese
and
growe
in
that
lyght
of
feythe
/
wherby
she
maye
hope
in
me
/
and
mystruste
in
herselfe
/
and
that
she
may
knowe
that
I
am
he
that
am
/
whiche
maye
/
wyll
/
and
can
/
releue
bothe
her
helthe
/
&
also
her
necessytes
.
¶
Sees
thou
not
that
I
haue
gyuen
to
the
soule
for
her
lyfe
the
sacramentes
of
holy
chyrche
/
for
it
is
her
meet
/
&
not
greate
bodyly
meet
whiche
is
gyuen
to
the
body
/
but
the
soule
is
vnbodyly
/
and
therfore
it
lyueth
with
suche
meet
that
is
vnbodyly
/
that
is
with
my
worde
.
¶
And
therfore
my
oneli
sothefast
sone
sayd
in
the
holy
ghospell
thus
.
¶
A
man
lyueth
not
he
sayde
onely
by
bodyly
breed
/
but
with
euery
worde
that
cometh
out
of
my
mouthe
/
that
is
for
to
folowe
my
ghostly
entent
/
the
doctryne
and
the
worde
of
my
onely
incarnate
sone
Ihesu
/
the
whiche
worde
by
vertu
of
his
blode
gyueth
lyfe
to
you
in
that
that
he
gyueth
to
you
these
sacramentes
/
and
so
this
soule
receyueth
ghostly
lyuelode
/
by
the
instrument
of
the
body
.
¶
That
acte
onely
of
receyuynge
sholde
not
gyue
lyfe
of
grace
/
yf
the
soule
dysposed
her
not
for
to
receyue
it
with
very
holy
ghostly
desyre
/
whiche
desyre
is
in
the
soule
and
not
in
the
body
.
¶
And
therfore
I
sayde
to
the
that
those
thynges
be
spyrytuall
and
ghostly
/
whiche
be
gyuen
to
the
soule
/
for
it
is
vnbodyly
/
thoughe
they
be
gyuen
by
medyacyon
&
meane
of
a
body
(
as
I
haue
sayde
before
/
and
so
by
desyre
of
the
soule
they
be
gyuen
for
to
be
receyued
other
whyle
for
to
encres
her
holy
honger
/
in
ghostly
honger
I
made
her
for
to
desyre
it
/
and
yet
she
may
not
haue
it
/
and
in
that
she
may
not
haue
it
/
her
ghostly
honger
encreaseth
/
and
in
that
ghostly
honger
encreaseth
the
knowlege
of
herselfe
/
holdynge
herselfe
vnworthy
by
meks
nesse
/
&
so
I
make
her
worthy
.
¶
Of
tentymes
in
dyuers
wyses
I
prouy
ded
to
her
of
this
blessyd
sacrament
/
and
thou
knowes
well
that
it
is
so
/
for
yf
thou
remembre
the
well
/
thou
hase
ꝓued
it
in
thyselfe
/
for
my
mylde
mekenesse
of
the
holy
ghoste
that
mynystreth
hym
blysfully
of
my
goodnesse
/
enspyreth
so
the
soule
of
some
of
my
mynysters
/
whiche
owen
of
dewte
for
to
mynyster
to
them
that
ghostly
meet
the
sacrament
of
that
auter
/
that
they
be
coacte
and
constrayned
of
the
fyre
of
my
charyte
/
that
is
of
the
same
holy
ghoste
/
whiche
gyueth
them
a
prycke
of
conscyence
/
&
styrreth
them
for
to
fede
hongry
soules
/
with
that
ghostly
blessyd
breed
/
&
so
to
fulfyl
their
vertuous
desyres
¶
And
somtyme
I
make
them
&
styrre
them
for
to
dyfferre
theyr
desyre
to
the
laste
ende
/
than
after
suche
longe
abydynge
in
holy
desyre
/
for
to
fulfyl
theyr
desyre
myght
I
not
to
suche
a
soule
as
well
in
the
begynnynge
as
I
do
at
the
later
endynge
?
¶
Yes
certayne
as
wel
/
but
I
do
it
for
to
make
her
to
encrese
in
the
lyght
of
holy
feythe
/
and
that
she
neuer
defayle
/
but
that
alway
she
must
nedes
hope
in
my
goodnesse
/
&
for
to
make
her
bothe
warre
&
wyse
that
she
tourne
not
her
heed
abacke
vnwysely
/
I
leue
with
her
honger
of
holy
desyre
/
and
therfore
I
delayd
it
for
to
make
the
haue
mynde
of
that
soule
whiche
came
to
holy
chyrche
with
greate
ghostly
honger
/
&
whan
my
mynyster
came
to
the
auter
/
she
asked
crystes
body
/
whiche
is
al
god
&
all
man
/
&
he
answered
that
he
wolde
not
gyue
it
to
her
/
than
encreased
in
her
waylynge
/
wepynge
/
&
moche
holy
desyre
.
¶
And
in
my
mynyster
whan
he
came
to
the
oblacyon
of
the
chalyce
/
encresed
the
prycke
of
conscyence
/
constrayned
&
coacte
by
the
holy
ghost
/
whiche
ꝓuyded
for
that
soule
/
&
ryght
as
he
prouyded
to
that
soule
withinforth
/
ryght
so
he
shewed
it
without
forth
/
sayenge
to
him
that
sholde
mynyster
thus
.
¶
Aske
her
yf
she
wyl
be
houseled
/
&
I
wyll
gyue
me
to
her
gladly
.
¶
Yf
she
had
fyrst
a
lytell
sparcle
of
feythe
&
of
loue
/
her
desyre
encresed
so
abundauntly
/
that
her
semed
her
lyfe
wolde
departe
fro
the
body
/
&
therfore
I
suffered
that
it
sholde
encrese
/
&
that
her
proper
loue
/
vnfeythefulnesse
/
&
hope
that
she
had
in
herselfe
shold
be
dryed
vp
.
¶
The
holy
ghost
alone
prouydeth
this
without
ony
meane
of
other
creatures
/
the
whiche
oftetyme
happeth
to
my
seruauntes
.
¶
And
ymonge
al
other
I
shall
tel
the
of
two
grete
meruayles
/
that
thou
may
delyte
in
seythe
to
the
cōmēdynge
of
my
prouydence
.
¶
Haue
mynde
&
remember
the
in
thyselfe
what
thou
herde
of
that
soule
/
whiche
whyle
she
was
in
my
temple
of
holy
chyrche
vpon
the
daye
of
the
conuersyon
of
seynt
Paule
my
apostell
/
with
so
greate
and
brennynge
desyre
for
to
receyue
this
blessed
sacrament
/
breed
of
lyfe
/
and
meet
of
angels
/
gyuen
to
men
in
erthe
/
that
she
asked
to
receyue
it
of
euery
mynyster
of
myne
/
whiche
come
to
the
auter
for
to
saye
masse
/
and
of
all
by
my
ordynaunce
/
she
was
denyed
/
for
I
wolde
that
she
knewe
thoughe
men
dyd
fayle
her
/
I
that
am
her
specyall
louer
&
maker
fayled
her
neuer
/
and
therfore
in
the
laste
masse
I
kepe
this
maner
as
I
shall
tell
the.
¶
And
I
vsed
a
maner
of
swete
dysceyte
/
that
she
sholde
be
the
more
ghostly
drunke
with
my
dyuyne
prouydence
.
¶
That
dysceyte
was
this
/
whan
she
sayde
that
she
wolde
be
houseled
/
and
receyue
the
holy
body
of
cryst
/
the
mynyster
whiche
serued
the
preest
wolde
not
warne
him
.
¶
She
than
bycause
she
was
not
denyed
/
wened
and
abode
with
grete
desyre
for
to
be
hou
seled
/
and
whan
masse
was
fynyshed
and
she
sawe
that
she
myght
not
be
houseled
/
she
encresed
in
so
greate
honger
and
in
so
greate
desyre
/
for
she
myghte
not
receyue
that
blessyd
body
/
that
with
very
ᵘ
mekenesse
she
helde
herselfe
vnworthy
for
to
receyue
it
/
&
so
she
vndernymed
her
ꝓper
presumpcyon
(
for
as
her
semed
)
she
presumed
presumptuousli
to
that
blessyd
mystery
.
¶
I
than
that
enhaunsed
meke
folke
/
drewe
the
desyre
&
affeccyon
of
that
soule
to
me
/
gyuynge
to
her
knowlege
in
the
depenesse
of
my
endelesse
trynyte
/
illumynynge
her
eye
of
intelleccyon
in
the
power
&
myght
of
me
endeles
fader
/
in
the
wysdome
of
my
sothefast
sone
/
&
in
the
mylde
mekenesse
of
the
holy
ghost
/
whiche
be
all
one
/
&
that
soule
than
oned
herselfe
in
to
grete
perfecyon
in
that
holy
trynyte
/
that
her
body
was
taken
fro
the
erthe
(
for
as
I
haue
sayd
)
the
vnyon
of
a
perfyte
man
is
as
well
in
the
body
as
in
the
soule
/
&
so
in
this
grete
depenes
/
that
soule
for
satysfyenge
of
her
desyre
receyued
of
me
that
blessyd
sacrament
/
&
in
token
that
this
was
sothe
/
many
dayes
after
warde
in
meruaylous
wyse
/
she
feled
in
her
bodyly
tast
swete
odour
of
that
blessyd
bodi
&
blode
of
my
sone
Ihesu
/
wherfore
she
renewed
herselfe
in
the
lyght
of
my
prouydence
/
whiche
she
tasted
so
swetely
.
¶
All
this
was
vysyble
to
her
/
&
inuysyble
to
all
creatures
/
the
seconde
tyme
whan
she
was
thus
houseled
/
it
was
vysyble
to
the
mynyster
whiche
sayde
the
masse
/
to
whom
suche
a
case
betell
/
in
a
tyme
whan
that
soule
with
grete
desyre
wolde
come
to
chyrche
to
here
masse
/
&
for
to
behold
for
bodyly
passyons
that
she
had
she
myght
not
come
thyder
at
dutyme
/
neuerthelesse
she
came
thyder
late
/
that
is
to
the
tyme
of
cōsecracyon
whan
the
preest
sacred
/
than
in
that
one
ende
of
the
chyrche
she
kneled
downe
/
for
she
myght
not
longe
stonde
for
bodili
feblenes
/
&
ther
she
kneled
with
greate
waylynge
/
sayenge
thus
to
herselfe
.
¶
O
wretched
soule
sees
thou
not
how
moche
thou
hase
receyued
of
grace
/
for
thou
art
nowe
in
holy
chyrche
&
sees
that
preest
at
masse
/
that
art
worthy
for
thy
synnes
to
dwel
in
hell
/
&
that
more
she
was
oppressed
by
mekenesse
/
the
more
she
was
exalted
in
my
syghte
/
wher
she
had
knowlege
of
my
goodnesse
/
&
so
she
trusted
that
the
holy
ghoste
sholde
noryshe
her
honger
.
¶
Than
I
gaue
to
her
suche
a
thynge
that
how
that
it
came
to
her
she
knewe
not
/
&
this
it
was
whan
that
preest
came
to
the
fraccyon
of
the
host
ther
he
shold
comune
him
selfe
/
it
happed
the
one
parte
of
the
hooste
whiche
was
in
his
hondes
by
vertu
of
my
ordynaunce
/
it
passed
fro
the
auter
to
the
lower
ende
of
the
chyrche
/
&
so
entred
in
to
that
soule
/
&
she
vnderstode
wel
that
she
was
houseled
/
but
she
wende
it
had
be
inuysyble
/
&
thought
with
brennynge
desyre
the
as
it
befell
to
her
oft
/
so
she
supposed
that
I
had
satysfyed
to
her
after
her
desyre
inuysyble
/
&
yet
that
semed
not
to
the
preest
/
bycause
he
founde
not
the
resydu
of
the
hoste
/
wherfore
he
was
in
greate
sorowe
/
saue
that
the
mylde
mekenesse
of
the
holy
ghost
shewed
it
in
his
soule
who
had
it
/
&
yet
alwaye
he
doubteth
vnto
the
tyme
she
declared
it
to
hym
/
I
myghte
not
in
her
auoyde
that
impedyment
of
bodyly
feblenes
/
that
she
myght
in
dewe
houre
haue
gone
to
the
auter
for
to
receyue
that
blessid
sacrament
therof
the
preest
(
Ihesus
certayne
)
but
I
wolde
she
shold
haue
it
in
experyence
&
proue
it
/
that
by
medyacyon
of
a
creature
&
without
her
/
in
what
state
&
in
what
tyme
that
euer
it
be
/
and
in
what
wyse
she
couthe
desyre
it
/
&
yet
more
than
she
couthe
desyre
it
/
I
maye
/
can
&
wyll
/
satysfy
her
as
it
is
sayde
before
.
¶
Lo
dere
doughter
thus
may
thou
knowe
how
I
vse
my
prouydence
with
hongry
soules
/
now
shall
I
tell
the
somwhat
what
I
vse
within
the
soule
with
out
meane
of
the
body
/
that
is
what
I
vse
without
outwarde
instrumentes
/
for
thoughe
I
tolde
the
somwhat
of
the
states
of
soules
/
yet
also
I
shall
tell
the
my
prouydence
which
I
vse
agaynst
them
that
be
abydynge
in
deedly
synne
.
¶
The
thyrde
chapyter
is
of
the
prouydence
of
god
/
agaynst
them
that
be
abydynge
in
deedly
synne
/
of
the
whiche
prouydence
that
god
vseth
&
ordeyneth
for
them
that
be
in
vnperfyte
loue
&
charyte
/
&
a
shorte
repetycyon
of
the
foresayd
wordes
/
&
of
other
maters
/
as
is
rehersed
in
the
kalender
.
Ca.
iii.
A
Soule
other
it
is
in
the
state
of
deedly
synne
/
or
vnparfyte
in
grace
/
or
els
perfyte
in
euery
of
these
states
/
I
vse
to
sprede
abrode
/
&
gyue
my
prouydenee
in
dyuers
wyses
with
greate
wysoome
/
as
me
semeth
is
spedeful
to
them
/
men
of
the
worlde
whiche
lye
in
shadowe
of
deth
(
that
is
of
deedly
synne
)
I
shall
excyte
them
with
the
prycke
of
conscyence
/
or
els
with
vexacyon
that
they
fele
in
the
myddell
of
theyr
hertes
in
dyuers
maners
/
&
in
so
many
wyses
that
thy
tonge
is
vnsuffycyent
for
to
tell
them
/
&
oftetymes
they
passe
out
of
that
importunyte
of
peynes
&
prycke
of
conscyence
whiche
is
within
the
soule
/
for
the
offence
of
dedly
synnes
/
&
other
whyle
bycause
I
drawe
out
of
youre
thornes
roses
/
whan
a
mannes
herte
conceyueth
a
loue
to
deedly
synne
/
or
to
ony
creature
without
my
wyll
/
I
shal
take
fro
hym
bothe
tyme
and
place
/
the
he
shall
not
fulfyll
his
wycked
wylles
/
in
somoche
that
for
werynesse
of
peynes
of
herte
/
which
is
caused
for
wantynge
of
his
wyll
/
in
asmoche
as
he
maye
not
fulfyll
his
mys
ruled
wyl
/
he
tourneth
to
hymselfe
with
contrycyon
of
herte
&
prycke
of
conscyence
/
&
there
with
he
throweth
fro
hyt
his
wretched
frenesy
/
whiche
maye
well
be
called
a
fernesy
/
for
ther
he
thought
for
to
haue
put
his
affeccyon
in
some
thynge
he
than
seeth
well
that
it
is
nought
/
neuerthelesse
that
creature
whiche
he
loueth
wretchedly
/
was
&
is
a
creature
/
but
the
whiche
he
desyred
of
her
was
noughte
/
nor
is
noughte
/
for
synne
is
ryghte
noughte
/
of
the
ylnesse
of
synne
which
is
a
thorne
that
prycketh
the
soule
I
haue
drawe
out
a
rose
(
as
is
rehersed
before
)
that
is
to
prouyde
to
theyr
helthe
.
¶
Who
constrayneth
me
to
do
this
?
Not
he
that
sercheth
me
not
nor
sueth
after
my
prouydence
/
but
in
trespas
of
synne
/
that
is
in
delyces
/
rychesse
/
&
states
of
that
worlde
/
but
my
owne
loue
constrayneth
me
/
for
I
loued
you
or
that
ye
loued
me
/
I
loued
you
meruaylously
/
that
it
is
whiche
constrayneth
me
/
&
also
the
prayers
of
my
se●uauntes
/
&
by
the
mylde
mekenes
of
that
holy
ghost
/
that
mynystreth
to
them
the
worshyp
of
me
&
loue
of
theyr
neyghbours
/
by
the
whiche
they
serche
helth
of
theyr
soules
with
meruaylous
charyte
/
besyenge
them
to
please
me
/
and
to
bynde
my
hondes
of
dyuyne
ryghtewysenesse
whiche
a
wycked
man
deserued
to
haue
/
thus
I
am
constrayned
with
meke
waylynge
&
contynuall
prayer
.
¶
Who
maketh
them
so
for
to
crye
?
¶
My
prouydence
/
for
I
prouyded
to
the
nede
of
this
deed
creature
/
in
asmoche
as
it
is
sayde
of
me
thus
.
Nolo
mortem
.
&c.
I
wyll
not
the
the
dethe
of
a
synner
/
but
I
wyl
that
he
be
tourned
&
lyue
.
¶
In
thy
soule
also
dere
doughter
thou
sees
my
prouydence
/
yf
thou
open
the
eye
of
thy
soule
/
that
wycked
men
whiche
ly
in
so
greate
mysery
/
that
be
made
stynkynge
fylthe
of
dethe
/
&
derke
by
wantynge
of
lyght
of
grace
/
for
they
go
syngynge
&
laughynge
spendynge
theȳr
tyme
with
vanytes
/
in
delyces
/
&
in
greate
vnhonestes
/
wantayne
in
all
thynges
/
greate
glotons
/
eters
&
drynkers
(
so
ferforth
)
that
of
theyr
wombes
they
make
theyr
god
/
with
hate
/
rancoure
/
&
pryde
/
they
go
also
with
all
wretchednesse
(
as
I
haue
tolde
the
in
another
place
)
they
do
not
knowe
theyr
owne
astate
/
for
they
walke
in
suche
awaye
that
wyll
brynge
them
to
the
dethe
euerlastynge
/
but
yf
they
amende
them
in
theyr
lyuynge
&
go
more
warely
.
¶
It
were
a
greate
foly
for
a
man
that
were
condempned
to
the
dethe
to
go
syngynge
&
daunsyng
as
he
gothe
by
the
way
towarde
his
dethe
/
shold
it
not
as
thou
thynkes
?
yes
certayne
.
¶
In
suche
foly
ben
suche
wretches
/
&
in
somoche
the
more
without
ony
comparyson
that
they
receyue
more
harme
than
they
(
that
is
peyne
of
the
dethe
of
soule
)
whiche
is
more
than
the
peyne
of
the
body
/
suche
lose
that
lyfe
of
grace
/
&
they
but
lyfe
of
body
/
such
receyue
endeles
peyne
/
&
they
but
peyne
that
is
fynyte
/
&
thus
they
dye
in
state
of
dampnacyon
/
they
go
thyder
syngynge
/
blynde
/
fooles
/
&
fooles
aboue
all
other
fooles
/
my
seruauntes
be
in
the
state
of
waylynge
&
wepinge
/
in
afflyccyon
&
tourment
of
body
in
holy
wakynges
/
&
in
contynuall
prayer
with
syghynges
&
sobbynges
/
makynge
theyr
bodyes
lene
for
the
helthe
of
theyr
soules
.
¶
But
suche
syngers
as
be
rehersed
before
/
they
scorne
all
suche
and
theyr
owne
scornes
fal
on
theyr
proper
heeddes
/
whan
they
be
in
peyne
/
to
them
that
labour
for
the
loue
of
me
/
shall
be
gyuen
fruyte
of
theyr
labour
in
the
blysse
of
heuen
/
whiche
my
owne
endeles
goodnes
haue
made
him
for
to
dyscerne
/
for
I
god
the
fader
am
ryghtwyse
/
that
yelde
to
eche
after
his
labour
/
but
sothely
my
seruauntes
cesse
not
/
nother
for
persecucyons
/
scornes
/
nor
vnkyndenes
of
them
/
but
rather
they
encrese
in
more
desyre
&
ghostly
excercyse
.
¶
Who
maketh
this
that
they
knocke
with
so
greate
honger
at
the
gate
of
my
mercy
?
¶
My
prouydence
that
maketh
me
prouyde
to
that
helthe
of
these
wretches
/
&
to
encrese
vertu
&
the
fruyte
of
loue
&
charyte
in
seruauntes
.
¶
These
maners
of
my
prouydences
be
infynyte
whiche
I
vse
in
the
soule
of
a
synner
/
that
I
myghte
therby
drawe
hym
out
fro
that
trespas
of
deedly
synne
.
¶
Now
shall
I
speke
to
the
of
suche
that
be
rysen
fro
synne
/
what
my
prouydence
dothe
in
them
/
&
yet
be
vnparfyte
/
I
shall
not
declare
that
agayne
by
repetycyon
the
state
of
the
soule
/
for
therof
I
haue
told
the
by
order
/
but
shortli
somwhat
shall
I
saye
yt.
¶
Of
the
prouydence
whiche
god
vseth
&
ordeyneth
/
for
them
that
be
vnparfyte
in
loue
.
Wyll
thou
knowe
dere
doughter
what
maner
I
vse
for
to
arayse
an
vnperfyte
soule
fro
her
imperfeccyon
/
other
whyle
I
ꝓuyde
to
her
of
many
dyuers
thoughtes
/
&
brynge
hre
somtyme
in
to
baraynes
of
soule
/
oftetymes
it
semeth
to
suche
that
be
forsake
of
me
vtterly
/
for
they
fele
nothynge
ghostly
/
&
they
thynke
they
be
not
in
the
worlde
/
outtake
that
they
fele
this
/
that
his
wyll
wyll
not
offende
me
/
this
gate
of
wyll
whiche
is
fre
/
I
wyll
not
suffer
ghostly
enemyes
to
vndo
it
/
but
yet
I
gyue
them
leue
bothe
fendes
&
other
enemyes
/
that
they
maye
smyte
at
al
other
gates
/
but
not
at
this
the
whiche
is
the
pryncypall
gate
/
whiche
kepeth
the
cytee
of
the
soule
/
neuerthelesse
the
soule
hathe
a
keper
(
that
is
fre
chose
)
whiche
dwelleth
at
that
gate
/
&
for
this
cause
I
haue
made
fre
chose
keper
of
that
gate
/
the
after
him
the
gate
be
opened
/
&
as
he
wyll
so
be
it
done
or
not
done
.
¶
There
be
many
gates
longynge
to
that
cytee
/
but
princypally
there
be
.iij.
of
whome
there
is
one
whiche
euer
holdeth
him
closed
&
shyt
yf
he
wyl
/
&
is
the
keper
of
all
the
other
gates
/
these
iij.
gates
be
these
/
mynde
/
intelleccyon
/
&
wyl
/
but
that
specyal
gate
whiche
I
speke
of
is
wyll
/
for
yf
wyll
consent
than
by
that
gate
entreth
the
enemy
of
ꝑpre
loue
/
&
other
enemyes
that
folowe
him
/
than
intelleccyon
receyueth
dethenesse
/
whiche
is
the
enemy
of
lyght
/
&
the
mynde
receyueth
hate
&
kepeth
it
/
thynkynge
vpon
that
iniuryes
&
wronges
/
whiche
gate
is
the
enemy
of
loue
&
of
charite
of
neyghbourheed
.
¶
It
receyueth
also
&
kepeth
delectacyons
of
that
worlde
in
dyuers
maners
/
after
dyuersyte
of
synnes
/
whiche
be
contrary
to
vertu
.
¶
After
tyme
that
these
gates
be
thus
opened
/
the
smal
dores
of
the
bodyly
wyrtes
be
opened
/
whiche
be
instrumentes
answerynge
to
the
soule
/
for
thou
knowes
well
the
that
mysruled
affeccyon
of
man
that
hathe
his
gates
open
/
answereth
with
these
instrumentes
/
whose
workes
be
desyled
/
the
eye
of
suche
an
vnordynate
affeccyon
bringeth
none
other
thynge
than
dethe
/
for
it
seeth
nothynge
els
but
deed
thynges
vnordynately
/
where
he
sholde
not
.
¶
Suche
vanyte
of
herte
&
lyghtenes
with
other
vnhonestes
/
is
cause
of
ghostly
dethe
/
bothe
to
him
&
to
other
.
¶
O
wretched
man
the
eye
whiche
I
I
haue
gyuen
the
for
to
beholde
heuen
&
other
fayrenes
of
creatures
for
me
so
to
se
&
behold
my
mynysters
/
thou
be
holdes
rather
fylthe
in
wretchednes
of
lyuynge
/
&
so
wynnes
dethe
/
in
the
same
wyse
the
ere
delyteth
in
dyshonest
thynges
/
other
to
here
the
dedes
of
thy
neyghbours
by
false
domes
/
where
I
wolde
thou
herde
me
/
&
the
necessite
of
thy
neyghbour
/
a
tonge
also
I
gaue
the
for
to
shewe
&
teche
my
worde
/
&
for
to
confesse
thy
defautes
/
&
that
thou
shold
worke
with
it
to
that
helthe
of
soules
/
&
thou
vses
it
to
the
blasphemynge
of
me
that
am
thy
maker
/
&
thou
vses
it
to
harmynge
of
thy
neghbour
/
bacbytynge
/
grutchynge
/
and
demynge
good
workes
for
euyll
/
&
euyll
for
good
/
thou
also
blaphemes
with
it
berynge
false
wytnesse
with
slyppery
wordes
/
puttynge
thyselfe
in
perell
and
other
/
and
thou
brekes
out
with
wordes
of
wronge
/
whiche
be
as
swerdes
cuttynge
hertes
of
thy
euen
crysten
/
whiche
wordes
styrre
hym
to
wrothe
.
¶
O
how
moche
euyl
and
manslaughter
/
how
moche
dyshoneste
&
wrothe
/
how
moche
hate
&
losse
of
tyme
that
comethout
of
that
bodyly
lymme
.
¶
The
odour
also
in
his
beynge
hurteth
with
vnordynate
&
mysse
ruled
plesaunce
in
his
smellynge
/
&
in
the
same
wyse
of
tastynge
with
vnmesurable
gulosyte
/
&
mysruled
appetyte
/
desyrynge
many
dyuers
delyces
he
loketh
after
none
other
thynge
but
for
to
fyll
his
wombe
/
suche
a
wretched
soule
seeth
not
nor
aspyeth
not
how
her
gate
is
open
/
whiche
gate
by
vnordynate
receyuynge
of
meet
and
drynke
/
maketh
the
trayle
flesshe
proude
/
redy
for
to
be
corrupt
by
vnordynate
appetyte
.
¶
The
hondes
also
in
withdrawynge
of
his
neyghbours
goodes
/
&
with
foule
wretched
touchynge
/
whiche
be
made
to
do
seruyce
to
his
neyghboure
in
tyme
of
his
sekenesse
/
&
for
to
releue
hym
in
his
nede
with
almes
.
¶
Fete
also
be
gyuen
to
hym
for
to
serue
the
body
/
and
for
to
spende
his
goynge
to
the
profyte
of
his
neyghbour
/
for
the
glory
and
laude
of
my
name
/
but
he
impendeth
the
vse
of
them
for
to
bere
the
body
to
places
of
reprefe
¶
And
thus
in
many
dyuers
wyses
they
tryfle
and
scorne
other
creatures
/
and
they
corrupte
them
with
theyr
wycked
lyuynge
/
after
that
it
is
lykynge
&
plesynge
to
theyr
mysruled
wyll
.
¶
All
this
haue
I
tolde
the
dere
doughter
/
for
to
gyue
the
cause
and
mater
of
waylynge
&
we
pynge
/
and
that
thou
maye
knowe
how
moche
euyll
cometh
fro
the
pryncypal
gate
whiche
is
euyll
/
in
to
the
whiche
gate
I
wyll
gyue
leue
to
none
enemy
for
to
enter
(
as
it
is
sayd
before
)
but
as
I
sayde
to
the
/
I
gyue
enemyes
leue
for
to
smyte
at
the
other
gates
(
but
not
at
this
)
by
the
whiche
I
suffer
the
intelleccyon
for
to
be
smytte
of
a
maner
derkenesse
of
the
soule
/
&
other
whyle
it
semeth
that
the
mynde
hathe
forgete
me
/
&
otherwhyle
it
semeth
the
al
other
bodily
wyttes
be
in
dyuers
batayles
/
in
beholdynge
&
touchynge
holy
thynges
/
herynge
delycyous
songes
/
and
smellynge
swete
odours
/
&
in
goynge
to
them
/
all
suche
thynges
semen
to
hym
y
they
sholde
brynge
in
to
the
soule
dyshonestes
and
corrupcyons
/
but
all
these
sleen
not
the
soule
/
nor
bringeth
it
in
to
deedly
synne
/
for
I
wyll
not
that
he
dye
so
/
but
yf
he
be
suche
a
foole
for
to
open
the
gate
of
his
wyll
/
I
gyue
all
suche
temptacyons
&
ymagynacyons
leue
for
to
stonde
without
the
gate
/
and
in
no
wyse
for
to
enter
/
for
they
maye
neuer
enter
/
but
whan
that
wyll
consenteth
.
¶
Why
than
do
I
holde
suche
a
soule
in
so
greate
peynes
&
afflyccyons
by
her
enemyes
?
¶
Certayne
not
for
she
sholde
be
take
of
them
&
lost
/
and
so
lose
the
rychesse
of
grace
/
but
I
do
it
for
to
shewe
it
my
prouydence
and
for
to
make
hym
truste
in
me
/
&
not
in
hymselfe
/
and
also
for
to
make
hym
aryse
fro
neclygence
/
and
renne
to
me
with
all
his
ghostly
excersyce
and
besynesse
/
whiche
am
his
protectour
&
defendour
/
I
am
a
benynge
fader
/
for
I
prouyde
for
his
helthe
/
that
he
maye
be
meke
&
se
hymselfe
noughte
/
but
his
beynge
and
al
his
grace
sholde
be
set
aboue
hymselfe
/
in
knowynge
of
me
that
am
his
lyfe
/
this
lyfe
he
must
knowe
/
yf
he
wyll
receyue
the
fruyte
of
my
prouydence
in
all
his
ghostly
batayles
/
for
I
suffer
not
suche
batayles
alwaye
to
contynu
in
all
tymes
/
but
they
go
&
come
as
me
semeth
to
be
nedefull
&
spedeful
for
the
soule
/
other
whyle
it
semeth
to
suche
a
soule
for
the
greate
heuynesse
that
it
hathe
in
suche
temptacyon
/
and
for
the
wantynge
of
goodly
excercyse
that
it
is
in
the
peynes
of
hell
/
and
yet
not withstondynge
suche
baraynes
yf
she
do
stryue
ther
with
and
open
not
the
gate
of
wyll
/
she
shal
haue
and
taste
endeles
blysse
for
her
mede
.
¶
A
clere
clensed
soule
dwelleth
hooly
with
me
/
what
that
euer
she
seeth
in
suche
thynges
/
for
her
semeth
that
she
cryeth
to
me
/
all
for
brenned
in
my
feruent
charyte
/
by
consyderacyon
that
she
feleth
than
&
hathe
in
my
prouydence
/
for
she
feeth
welshe
shall
be
drenched
in
that
greare
floode
of
temptacyons
/
but
gracyously
by
hym
she
maye
come
out
/
&
not
by
her
ghostly
excercyse
onely
/
in
asmoche
as
sodeynly
she
hath
receyued
lyght
(
not
by
her
owne
fyndynge
)
but
of
my
meruaylous
charyte
that
I
prouyded
to
her
nede
in
the
tyme
of
necessyte
/
for
than
not
withstondynge
her
ghostly
besynesse
I
wolde
not
putte
it
awaye
fro
her
.
¶
And
why
in
all
her
ghostly
excercyses
whan
she
vsed
prayer
and
other
ghostly
meanes
/
wolde
I
not
gyue
her
lyghte
in
put
tynge
away
suche
derkenesse
?
¶
Certayne
for
aslonge
as
she
was
so
vnparfyte
/
I
wolde
not
lest
she
aretted
to
her
owne
exercyse
/
whiche
was
not
done
by
her
.
¶
This
thou
maye
se
that
vnparfyte
men
by
excercyse
of
batayles
maye
come
to
parfeccyon
/
for
in
suche
batayles
he
proueth
by
experyence
my
dyuyne
mekenes
whiche
prouyded
hym
/
and
so
by
experyence
I
haue
made
hym
syker
/
wherby
he
conceyueth
a
parfyte
loue
in
my
dyuyne
prouydence
/
and
so
he
knoweth
my
goodnes
/
whiche
hath
made
hym
aryse
fro
vnparfyte
loue
¶
Forthermore
I
vse
fyrste
in
hym
a
maner
of
holy
dysceyte
/
for
to
reyse
hym
out
of
imparfeccyon
/
whan
I
make
hym
conceyue
in
his
soule
specyally
a
ghostely
loue
/
of
some
certayne
deuoute
creature
/
aboue
the
generall
loue
had
to
all
ghostly
creatures
/
by
the
whiche
mene
he
wynneth
more
vertu
than
he
had
before
/
and
so
auoydeth
his
inparfeccyon
/
for
suche
specyall
loue
maketh
hym
make
his
herte
naked
and
spoyled
of
euery
other
creature
whiche
he
loued
sencybly
/
be
it
fader
/
moder
/
syster
/
or
broder
/
he
withdrawith
fro
them
propre
sensuall
loue
/
&
begynneth
to
loue
them
that
be
ghostly
/
onely
for
me
endelesse
god
/
and
this
ordynate
lone
of
that
meane
whiche
I
haue
gyve
hym
/
puttynge
awaye
vnornate
loue
/
where
fyrste
he
loued
creatures
.
¶
Thus
thou
maye
knowe
that
suche
ghostly
loue
set
in
specyal
creatures
dothe
awaye
imparfercyon
/
but
now
take
hede
the
loue
of
this
meane
techeth
more
/
for
it
maketh
hym
proue
whether
he
loueth
me
/
and
that
meane
whiche
I
haue
gyuen
hym
perfytely
or
not
/
also
I
gaue
him
that
meane
for
to
proue
hym
/
&
for
to
gyue
hym
cause
and
mater
for
to
knowe
hymselfe
/
for
yf
he
knewe
not
hymselfe
the
whiche
is
within
hym
the
whiche
is
myne
/
he
sholde
neuer
please
hym
nor
dysplease
hym
/
and
yet
not
withstondynge
this
knowlege
of
hymselfe
/
he
is
vnꝑarfyte
(
it
is
no
wonder
)
for
beynge
of
that
vnāfyte
loue
which
he
hath
to
me
/
he
must
nedes
bevnꝑfyte
/
for
he
loueth
me
by
meane
of
a
reasonable
creature
whiche
is
vnperfyte
/
but
ꝑarfyte
charyte
of
neyghbourheed
cometh
of
my
perfyte
charyte
/
&
not
my
charyte
fro
them
/
but
with
the
same
perfyte
meane
wher
with
he
loueth
me
he
sholdè
loue
creatures
/
yf
he
wyll
auoyde
imparfeccyon
.
¶
But
how
shall
this
be
knowe
by
suche
a
meane
?
¶
In
many
thynges
/
for
yf
he
wyll
open
the
eye
of
his
intelleccyon
/
than
shall
no
tyme
passe
/
but
that
he
shall
bothe
se
it
&
proue
it
/
and
for
bycause
I
haue
shewed
that
in
party
this
in
another
place
/
therfore
a
lytell
more
shall
I
tell
the
there
of
nowe
.
¶
Se
whan
that
he
loueth
a
creature
with
synguler
loue
(
as
it
is
sayde
to
the
before
)
by
processe
of
tyme
he
shall
se
well
that
the
delectacyon
of
that
loue
shall
be
mynyshed
/
and
also
ghostly
confortes
as
he
was
wonte
to
haue
of
the
same
creature
and
other
suche
mo
/
or
els
yf
it
seme
to
hym
that
the
creature
hathe
more
and
ofter
conuersacyon
with
other
creatures
than
with
hym
/
he
feleth
than
a
peyne
/
whiche
peyne
maketh
hym
to
enter
in
to
hymselfe
&
knowe
hymselfe
/
and
than
yf
he
wyll
walke
and
go
with
the
lyghte
of
my
prouydence
as
he
sholde
/
than
shall
he
loue
more
parfytely
the
meane
than
euer
he
dyd
/
for
with
knowlege
of
hymselfe
and
hate
that
he
hathe
in
his
owne
proper
sensualyte
/
he
auoydeth
imparferccyon
and
gothe
with
parfeccy
on
/
and
whan
he
is
thus
parfyte
/
he
shal
loue
creatures
with
more
purer
specyall
loue
than
euer
he
dyd
before
.
¶
Lo
thus
I
haue
shewed
my
goodnesse
by
prouydence
of
suche
a
meane
/
whiche
meane
I
make
hym
to
vse
with
hate
of
hymselfe
/
and
loue
of
vertu
in
this
way
of
pylgrymage
/
but
he
muste
well
be
ware
that
in
the
felynge
of
the
peynes
of
the
loue
of
creatures
(
lyke
as
it
is
rehersed
before
)
he
brynge
not
hymselfe
in
to
confusyon
and
tedyosyte
of
the
soule
/
and
in
to
heuynes
of
herte
/
for
the
were
pereylous
/
for
so
that
thynge
whiche
I
haue
ordeyned
for
him
to
lyfe
/
myght
tourne
him
to
dethe
/
therfore
so
shold
he
not
do
/
but
with
good
besynesse
&
ghostely
excercyse
/
and
mekely
holdynge
hymselve
vnworthy
for
to
haue
suche
comforte
as
he
hathe
desyred
/
and
so
shall
he
se
that
vertu
by
the
whiche
suche
creatures
sholde
be
loued
is
not
lessed
nor
mynyshed
in
hym
/
for
than
he
shall
fele
that
with
honger
and
desyre
he
wyll
suffer
all
maner
peyne
/
of
what
syde
that
euer
it
cometh
/
for
the
glory
and
laude
of
my
name
.
¶
In
this
wyse
he
shal
fulsyl
my
wyll
/
receyuynge
in
hymselfe
fruyte
of
perfecyon
/
wherby
I
haue
suffered
trybulacyon
/
and
that
meane
and
suche
other
that
he
sholde
come
to
the
lyghte
of
parfeccyon
.
¶
Thus
in
suche
wyses
I
vse
my
prouydence
in
vnparfyte
men
/
and
yet
in
many
moo
wyses
(
in
so
many
)
that
I
knowe
well
thy
tonge
is
not
suffycyent
to
tell
them
.
¶
Of
the
prouydence
whiche
god
vseth
&
ordeyneth
for
them
that
be
in
parfyte
loue
&
charyte
.
NOw
shall
I
tell
the
of
parfyte
folke
how
I
prouyded
for
them
in
kepynge
of
them
and
prouynge
theyr
parfeccyon
/
&
that
they
maye
alwaye
encrese
and
growe
in
vertu
/
for
there
is
none
in
this
lyfe
so
perfyte
/
but
that
he
maye
encrese
in
this
lyfe
to
more
parfeccyon
/
&
ymonge
all
other
I
kepe
that
forme
after
the
wordes
whiche
my
sonefast
sone
sayde
/
whiche
be
these
.
Ogo
sum
vitis
vera
.
&c.
I
am
a
trewe
vyne
he
sayd
/
&
my
fader
is
a
tyller
/
&
ye
be
the
braunches
/
he
that
dwelleth
in
that
very
vyne
whiche
cometh
out
fro
me
the
fader
suynge
his
doctryne
/
he
hathe
fruyte
/
&
that
youre
fcuyte
maye
growe
&
encrese
&
be
parfyte
/
I
water
you
as
braunches
of
the
same
vyne
/
and
gyue
you
to
drynke
many
trybulacyons
/
that
is
with
wronges
/
derysyons
/
shames
/
repreues
/
&
sclaunders
/
bothe
with
worde
&
with
dede
/
also
with
honger
and
with
thyrste
/
as
it
is
lykynge
to
my
goodnes
for
to
gyue
to
you
/
and
as
eche
of
you
is
able
for
to
bere
/
for
trybulacyon
is
a
token
that
shewteth
parfyte
charyte
of
the
soule
/
&
also
the
imparfeccyon
of
the
soule
/
whan
it
tasted
with
iniuryes
/
wronges
and
labours
/
whiche
I
suffer
for
to
come
to
my
seruauntes
(
pasyence
is
proued
)
and
the
fyre
of
charyte
encreaseth
&
groweth
in
that
soule
by
compassyon
/
that
it
hathe
to
that
soule
whiche
dothe
hym
the
wronge
/
for
he
soroweth
more
for
the
offence
whiche
he
dothe
to
me
/
and
also
for
the
hurtynge
of
his
owne
soule
/
than
for
his
owne
iniury
.
¶
Thus
do
they
that
be
in
greate
parfeccyon
/
and
so
they
encrese
/
and
therfore
to
them
I
suffer
these
wronges
and
suche
other
/
but
I
leue
to
them
a
maner
of
pryckynge
of
the
helthe
of
soules
(
in
suche
wyse
)
that
bothe
daye
and
nyghte
they
knocke
at
the
gate
of
my
mercy
for
them
that
done
them
wronge
/
so
ferforthe
that
they
forgoten
them selfe
(
as
I
haue
tolde
the
before
in
the
state
of
parfyte
soules
)
and
the
more
they
forsake
themselve
/
the
rather
they
fynde
me
.
¶
But
where
fynde
they
me
?
¶
Certayne
in
my
sothefast
sone
Ihesu
/
goynge
perfytely
in
his
swete
doctryne
/
they
haue
redde
in
that
swete
and
gloryous
boke
his
doctryne
/
&
by
redynge
they
haue
founde
/
that
he
was
euer
well
wyllynge
to
fulfyl
my
obedyence
/
and
for
to
showe
howmoche
he
loued
my
worshyppe
and
mankynde
/
he
ranne
vnder
my
obedyence
with
peyne
and
reprefe
vnto
the
table
of
the
holy
crosse
/
where
he
ordeyned
meet
for
mankynde
with
his
peyne
/
and
so
with
his
sufferaunce
&
with
the
meane
of
mankynde
/
he
shewed
to
me
how
moche
he
loued
my
worshyp
/
and
therfore
I
saye
that
these
well
byloued
chyldren
that
be
come
to
parfyte
state
with
parseueraunce
/
with
whiche
and
contynuall
prayer
shewed
to
me
/
that
in
truthe
&
sothefastenes
they
loue
me
/
&
the
also
they
haue
well
studyed
that
same
doctryne
of
my
sone
/
folowynge
the
same
with
peyne
&
labour
whiche
they
bere
for
helthe
of
theyr
euen
crysten
/
for
they
fynde
none
other
meane
wherby
they
myghte
she
we
very
loue
to
me
(
than
by
that
)
but
al
other
meanes
by
the
whiche
it
maye
be
shewed
that
they
loue
me
/
is
set
vpon
the
pryncypall
meane
of
a
reasonable
creature
(
as
I
haue
sayde
to
the
before
)
where
I
tolde
the
that
euery
good
dede
must
be
done
by
medyacyon
and
meane
of
thy
euen
crysten
/
and
euery
good
worke
also
/
for
there
maye
no
good
be
do
/
but
in
the
charyte
of
me
and
of
thy
neyghboure
/
&
but
it
be
do
in
that
charyte
/
it
may
be
called
no
good
/
thoughe
the
dedes
of
them
be
vertuous
/
and
iif
the
same
wyse
euery
euyl
dede
is
doone
by
this
meane
/
that
is
by
pryuacyon
of
charyte
.
¶
Thus
thou
sees
well
that
in
this
meane
whiche
I
haue
put
to
you
/
perfecyon
is
shewed
and
pure
loue
whiche
they
haue
to
me
euer
procurynge
the
helthe
of
theyr
noyghbours
with
moche
sufferaunce
&
pascyence
/
therfore
I
purge
them
that
they
maye
brynge
forthe
more
and
sweter
fruyte
with
moche
trybulacyon
.
¶
Here
pascyence
casteth
to
me
ryghte
good
and
swete
smell
/
o
how
swete
is
this
fruyte
&
bow
profytable
to
the
soule
/
for
she
suffereth
without
synne
/
whiche
pascyence
yf
she
veryly
se
it
/
ther
is
no
creature
but
that
she
wolde
serche
with
greate
besynes
and
ioye
for
to
suffer
/
wherfore
I
prouyded
for
to
put
to
them
the
charges
of
greate
labours
/
that
I
myghte
gyue
them
this
greate
tresoure
of
paseyence
/
&
also
that
the
vertu
of
the
same
pascyence
waxe
not
rusty
in
suche
wronges
and
labours
/
so
that
whan
tyme
cometh
that
it
be
nede
for
to
proue
the
same
pascyence
/
and
it
shall
be
founde
rusty
with
the
ruste
of
pryue
vnpascyence
whiche
freteth
the
soule
/
somtyme
I
vse
in
suche
a
maner
of
a
plesaunte
desyre
that
they
maye
the
better
be
kepte
in
the
vertu
of
mekenesse
/
for
in
the
tyme
of
aduersyte
I
shall
make
theyr
felynges
slepe
/
that
it
shall
seme
to
them
bothe
in
wyll
and
in
felynge
/
that
no
maner
trybulacy
on
nor
aduersyte
greueth
them
not
/
for
they
fele
it
not
/
but
as
parsones
that
were
aslepe
(
I
say
not
as
deed
parsones
)
for
the
sensyble
felynge
slepeth
in
a
parfyte
soule
/
but
it
dyeth
not
/
for
assoone
as
they
leue
deuoute
excercyse
and
the
fyre
of
holy
desyre
/
anone
trybulacyons
and
aduersytes
waken
them
as
sore
as
it
was
wonte
to
do
/
therfore
a
man
that
trusteth
in
this
maye
be
as
parfyte
as
he
wyll
/
but
yet
it
is
ryght
spedefull
for
him
that
he
dwell
alwaye
stydfastly
in
my
holy
drede
/
for
many
that
trusten
in
them selfe
do
fall
full
wretchedly
/
whiche
sholde
not
fall
yf
they
put
awaye
that
truste
/
and
therfore
I
saye
in
suche
that
be
so
occupyed
in
ghostly
excercyse
the
felynge
of
them
slepeth
/
for
thoughe
they
bere
grete
burthons
/
it
semed
to
them
that
they
fele
it
not
and
without
grutchynge
/
of
the
whiche
afterwarde
whan
they
haue
lefte
theyr
ghostly
excercyses
/
they
sholde
wonder
that
they
dyd
not
fele
none
of
theyr
burthons
/
this
dothe
my
prouydence
that
suche
a
soule
myghte
encrese
and
go
in
the
waye
of
mekenesse
/
for
than
suche
a
soule
wysely
ryseth
vp
aboue
herselfe
/
not
sparynge
herselfe
/
but
with
holy
hate
&
rebukynge
she
chastyseth
her
owne
felynge
/
whiche
chastysynge
is
nothynge
els
/
but
for
to
make
it
slepe
more
parfytely
.
¶
Otherwhyle
also
I
prouyded
&
ordeyned
to
my
grete
and
ryght
specyal
seruauntes
in
this
wyse
.
¶
I
leue
to
them
a
certayne
pryckynge
/
as
I
dyd
to
my
swete
apostell
Paule
that
chosen
vessell
of
eleccyon
/
to
whome
whan
he
had
receyued
that
doctryne
of
my
sones
sothefaste
truthe
in
the
depenesse
of
me
endelesse
fader
/
yet
I
lefte
with
hym
a
prycke
&
dyuers
impugnacyons
and
conflyctes
of
his
flesshe
/
where
that
I
myght
not
nor
yet
maye
not
/
bothe
to
Paule
and
to
other
of
my
worthy
seruauntes
/
in
whom
I
haue
le●te
a
prycke
by
dyuers
maners
/
that
they
sholde
not
haue
it
/
Ihesus
certayne
.
Why
than
dothe
my
prouydence
so
?
¶
Certayne
for
they
shold
the
more
deserue
mede
/
and
be
kepte
in
theyr
owne
knowlege
/
by
the
whiche
knowlege
they
wynne
very
mekenesse
/
&
also
that
they
may
therby
be
mylde
and
meke
to
theyr
neyghbours
and
not
cruell
for
to
haue
compassyon
of
theyr
laboure
/
for
they
haue
moche
more
compassyon
of
them
that
be
troubled
and
dyseased
/
yf
they
suffer
dysease
themselfe
/
than
yf
they
hadde
none
/
and
also
they
encrese
in
more
loue
/
bycause
they
be
so
anoynted
with
very
mekenesse
&
brenned
in
the
seruyce
of
my
dyuyne
charyte
.
¶
Thus
with
these
maners
and
other
mo
infynyte
wyses
/
they
come
to
parfyte
vnyon
(
as
I
haue
tolde
the
before
)
in
somoche
vnyon
and
knowlege
of
my
goodnesse
/
that
not withstondynge
they
stonde
in
theyr
deedly
body
/
yet
they
fele
and
tast
the
endelesse
good
of
vndeedlynesse
/
for
thoughe
they
be
in
the
pryson
of
the
body
/
yet
they
thynke
that
they
be
out
of
the
body
.
¶
And
bycause
they
knowe
moche
of
me
/
they
loue
me
moche
/
and
he
that
loueth
moche
soroweth
moche
/
for
to
whome
loue
encreaseth
/
sorowe
also
encreaseth
/
in
the
whiche
peynes
and
sorowes
/
they
dwell
not
in
wronges
that
be
done
to
them
/
nor
in
sorowes
for
bodyly
peynes
/
nor
for
heuynesse
done
to
them
by
sendes
/
nor
for
none
other
peyn●
that
maye
come
to
them
/
but
onely
they
sorowe
for
the
offence
whiche
is
done
to
me
/
seynge
and
knowynge
the
I
am
worthy
to
be
loued
&
serued
.
¶
And
also
they
sorowe
for
the
harme
that
falleth
to
soules
/
seynge
them
fall
into
the
derkenesse
of
the
worlde
/
&
so
dwellynge
&
abydynge
in
the
same
blyndenesse
/
for
in
that
vnyon
whiche
he
hathe
made
in
me
by
affeccyon
of
loue
/
he
knoweth
and
beholdeth
in
me
howmoche
he
loueth
my
creature
/
and
in
suche
beholdynge
that
she
seeth
the
a
reasonable
creature
representeth
my
ymage
/
she
is
ther
with
rapte
by
loue
for
the
loue
of
me
/
by
the
whiche
loue
she
feleth
an
vntollerable
peyne
whan
she
seeth
suche
creatures
be
fere
sro
my
goodnes
/
&
those
peynes
be
so
greate
/
that
all
other
peynes
be
the
lesse
and
fayle
in
the
same
/
of
whome
he
recketh
neuer
nor
careth
therfore
/
for
he
fareth
as
thoughe
it
were
not
he
that
receyueth
suche
trybulacyons
.
¶
Why
is
that
?
¶
For
I
prouyde
for
them
.
¶
Wher
with
?
¶
With
she
wynge
to
them
clere
syghte
and
knowlege
of
myselfe
(
as
it
maye
be
in
this
lyfe
)
in
the
whiche
syghte
I
shewe
them
wyckednesse
and
mysery
of
the
worlde
and
dampnacyon
of
soules
in
comune
&
in
specyall
with
greate
bytternessr
of
themselfe
/
as
it
is
lykynge
to
my
goodnesse
for
to
shewe
them
/
so
for
to
encrese
the
more
in
loue
and
in
peyne
/
and
that
also
they
crye
to
me
with
stydfast
hope
/
and
with
the
lyghte
of
holy
feythe
so
prycked
/
and
with
the
fyre
of
my
desyre
/
for
to
haue
helpe
of
me
/
and
that
I
wolde
releue
them
in
suche
nedes
.
¶
Also
I
proued
with
my
dyuyne
prouydence
for
to
releue
&
helpe
the
worlde
/
sufferynge
myselfe
to
be
constrayned
of
peynfull
/
swete
/
and
longynge
desyres
of
my
seruauntes
/
&
noryshynge
them
&
encresynge
them
therby
in
to
more
parfyte
knowlege
and
vnyon
of
me
.
¶
Thus
thou
may
se
how
I
prouyde
to
these
parfyte
folke
in
dyuers
wyses
&
many
wayes
/
for
alwaye
as
longe
as
ye
lyue
/
ye
be
able
to
encrese
in
state
of
parfeccyon
/
and
for
to
deserue
mede
/
&
therfore
I
purge
them
fro
all
theyr
proper
vnordynate
loue
spyrytuall
and
temporall
/
and
gyue
them
drynke
with
the
chalyce
of
many
trybulacyons
/
for
to
make
them
to
haue
the
more
parfyte
fruye
(
as
it
is
sayde
before
)
and
that
greate
trybulacyon
whiche
they
suffer
/
seynge
me
offended
and
fooles
pryued
fro
grace
/
all
the
lesse
felynge
is
quenched
(
in
somoche
)
that
all
the
labours
that
they
maye
suffer
in
this
lyfe
/
they
hold
it
for
nought
and
by
that
they
charge
asmoche
trybulacyons
as
they
do
confortes
/
for
they
seke
nothynge
theyr
owne
confortes
/
&
they
loue
not
me
for
no
rewarde
/
nor
for
theyr
owne
loue
/
but
they
seke
the
glory
/
laude
/
&
honour
of
my
name
.
¶
Dere
doughter
sees
thou
not
now
/
that
in
euery
reasonable
creture
I
extende
&
vse
my
prouydence
in
many
places
/
and
in
infynyte
places
with
meruaylous
wyses
/
vnknowen
of
men
of
derke
lyuynge
/
for
theyr
derkenesse
maye
not
receyue
suche
lyght
/
but
onely
they
that
haue
lyght
/
and
knowe
parfytely
&
vnparfytely
after
the
parfeccyon
of
the
lyghte
y
they
haue
/
whiche
lyghte
is
wonne
&
goten
by
knowlege
that
a
soule
hathe
of
herselfe
/
wherby
it
is
araysed
to
lyght
/
hatynge
most
parfytely
derkenesse
.
¶
A
shorte
repetycyon
of
the
foresayde
wordes
/
and
how
god
speketh
afterwarde
of
that
worde
whiche
cryste
sayde
to
Peter
.
Mittite
rethe
ad
dexteram
partem
nauis
:
&
inuenietis
.
That
is
to
say
/
caste
ye
the
nette
on
the
ryghe
syde
of
the
shyppe
/
and
ye
shall
fynde
.
I
Haue
tolde
that
how
that
I
prouyded
for
my
seruauntes
/
and
how
I
haue
tolde
the
bothe
generall
&
specyall
/
&
fyrst
I
tolde
the
of
the
blessyd
sacrament
how
I
proued
it
and
by
what
maner
for
to
make
the
honger
of
the
soule
encrese
/
&
how
I
procure
within
the
felynge
of
the
soule
to
them
grace
/
ymynystred
by
that
meane
of
that
blessyd
mynyster
the
holy
ghost
/
to
a
wycked
man
for
to
reduce
hym
the
soner
to
grace
/
to
an
vnperfyte
man
for
to
brynge
him
the
soner
to
grace
/
&
to
perfyte
men
that
they
maye
the
more
gracyously
encrese
/
&
that
perfecyon
myghte
growe
in
them
/
for
they
be
able
to
encrese
be
they
neuer
so
perfyte
/
&
also
I
prouyde
for
them
/
that
they
may
be
good
perfyte
meanes
bytwene
me
&
man
/
whiche
is
fall
to
me
in
warre
endeles
god
/
for
yf
thou
remember
the
wel
/
thou
knowes
well
that
I
haue
tolde
the
the
with
meane
&
medyacyon
of
my
seruauntes
I
wylshewe
mercy
to
the
worlde
/
&
with
suche
sufferaunce
of
them
/
I
shal
reforme
my
spouse
holy
chyrche
/
certayne
all
suche
maye
well
be
called
another
cryst
crucyfyed
/
for
lyke
as
cryst
my
sone
toke
vpon
hym
the
peyne
of
thou
crosse
for
mannes
helthe
/
tyght
so
they
take
vpon
them
his
offyce
/
for
he
came
as
a
meane
bytwene
man
and
me
/
for
to
dystroye
batayle
&
warre
bytwene
vs
both
/
&
for
to
recoūseyle
man
to
be
in
peas
by
moche
sufferaunce
vnto
the
cruell
dethe
of
that
crosse
/
in
the
same
wyse
these
gone
as
all
for
turmented
by
compassyon
/
makynge
themselve
meanes
with
holy
prayers
/
good
&
holy
conuersacyon
for
theyr
wyckednesse
bytwene
me
&
them
.
¶
All
suche
done
shyne
ymonge
synners
as
precyous
stones
of
verttu
/
berynge
&
supportynge
with
pascyence
defautes
of
them
/
they
be
my
hokes
wherby
I
wynne
soules
/
they
also
throwe
forthe
theyr
nette
vpon
the
ryght
honde
&
not
vpon
that
lyfte
honde
/
as
my
soly
sothefast
sone
Ihesu
bad
Peter
&
other
dysciples
after
the
resurreccyon
.
¶
For
the
lyste
honde
that
is
theyr
owne
loue
is
deed
in
them
/
but
the
ryght
honde
lyueth
by
a
maner
of
very
clere
&
swete
dyuyne
loue
/
with
the
whiche
loue
they
caste
forthe
the
nette
of
holy
desyre
in
to
me
the
am
that
peaseable
see
/
&
ryghte
as
it
was
in
the
story
whan
Peter
&
other
that
were
with
hym
drewe
his
nette
/
it
was
founde
so
full
of
fyssh
/
that
they
called
for
helpe
of
them
of
the
other
shyppe
.
¶
In
the
same
wyse
whan
they
drawe
theyr
nette
of
holy
desyre
/
they
catche
so
greate
copy
of
yte
of
fyssh
(
that
is
of
soules
)
that
it
is
spedefull
for
them
to
call
a
felowe
to
them
for
to
helpe
them
to
drawe
vp
that
nette
/
for
one
alone
maye
not
do
it
/
&
therfore
bothe
in
castynge
&
in
drawynge
vp
/
they
must
nedes
haue
felyshyppe
/
that
is
of
very
mekenesse
they
call
theyr
neyghbours
by
loue
.
¶
Peter
as
I
sayde
&
his
felyshyp
dyd
aske
helpe
for
to
drawe
vp
these
fysshes
of
soules
/
in
the
same
wyse
it
is
sothe
in
my
parfyte
seruauntes
/
as
thou
hase
well
ꝑued
/
for
them
semeth
it
is
so
greate
a
burthon
for
to
drawe
these
soules
whiche
be
take
in
that
nette
of
theyr
desyres
/
that
they
call
and
crye
after
felyshyppe
/
for
they
wolde
that
euery
reasonable
creature
sholde
helpe
them
/
holdynge
themselfe
with
mekenes
vnworthy
without
theyr
helpe
/
&
therfore
they
cry
after
helpe
/
&
than
they
drawe
vp
soules
greate
plente
/
thoughe
some
for
theyr
owne
defautes
lepe
out
of
the
nette
and
wyl
not
abyde
therin
/
the
nette
of
desyre
receyueth
all
/
for
an
hongry
soule
of
my
worshyp
holdeth
her
not
apayde
for
to
haue
one
ꝑty
/
but
she
wolde
haue
all
/
she
seketh
good
that
it
maye
helpe
her
to
caste
fysshe
in
to
her
nette
/
&
for
to
kepe
them
therin
to
the
encrese
of
theyr
parfeccyon
/
she
sercheth
vnparfyte
people
for
to
helpe
to
make
them
parfyte
/
&
bad
to
be
made
good
/
vnfeytheful
&
mysbyleuers
&
also
men
lyuynge
in
derkenes
of
synne
/
withoute
the
feythe
of
baptym
of
holy
chyrche
/
to
be
made
feythefull
&
to
receyue
the
feythe
of
holy
baptym
.
¶
Suche
a
soule
wolde
haue
all
people
/
of
what
state
or
what
condycyon
that
they
be
/
for
they
consyder
and
se
all
how
they
be
made
of
my
goodnesse
in
my
greate
fyre
of
loue
/
&
rausomed
by
the
blode
of
my
sone
cryste
crucyfyed
.
¶
And
thus
thou
maye
well
knowe
that
suche
a
soule
receyueth
&
taketh
all
in
the
nette
of
her
holy
desyre
/
but
yet
as
it
is
sayde
before
/
many
of
them
go
oute
of
the
nette
/
whiche
go
away
fro
grace
by
theyr
owne
defautes
/
both
mysbyloued
people
&
other
that
lyue
in
deedly
synnes
/
&
yet
neuertheles
they
be
in
that
nette
by
contynuall
prayer
/
for
yf
a
soule
passe
awaye
fro
me
by
her
owne
trespas
/
&
fro
loue
&
conuersacyon
that
she
sholde
haue
to
my
seruauntes
/
&
also
fro
the
dewe
tyme
&
reuerence
of
them
/
yet
sholde
not
affeccyon
of
charyte
be
lessed
nor
mynyshed
agaynste
than
/
for
swete
desyrous
soules
haue
caste
that
nette
of
holy
desyre
vpon
the
ryght
syde
.
¶
O
dere
doughter
I
wolde
thou
wolde
consyder
the
acte
that
my
gloryous
apostell
Peter
dyd
/
as
my
onely
sothefaste
sone
made
hym
do
/
whan
he
badde
him
throwe
his
nette
in
to
the
see
/
whiche
acte
is
conteyned
in
the
holy
gospel
/
&
than
myght
thou
knowe
what
Peter
sayde
to
hym
.
¶
What
sayde
he
.
¶
Peter
answered
agayne
to
my
sone
thus
/
all
this
nyghte
we
haue
laboured
in
fysshynge
&
toke
no
thynge
/
but
nowe
in
this
worlde
I
shall
caste
my
nette
/
&
whan
that
was
done
/
they
caughte
so
grete
copyosyte
&
multytude
that
they
called
to
theyr
felowes
in
the
other
shyp
for
to
come
&
helpe
them
.
¶
Doughter
yf
this
fygure
was
sothe
(
as
the
gospell
saythe
)
yet
it
is
fygured
to
the
(
as
I
haue
sayde
)
&
I
wyll
that
thou
knowe
that
all
mysteryes
that
my
onely
sothefast
sone
/
other
to
the
worlde
/
or
to
his
dyscyples
/
or
els
without
his
dysciples
shewed
/
be
fygured
within
the
soules
of
my
seruauntes
/
that
in
al
suche
mysteryal
fygures
ye
maye
haue
a
rule
&
a
doctryne
/
wherin
ye
maye
beholde
with
lyght
of
reason
/
so
that
bothe
to
boystyous
parsones
&
also
to
clere
wytted
persones
/
whiche
haue
a
depe
infynyte
intelleccyon
/
it
maye
so
tourne
by
ensample
so
that
bothe
may
haue
theyr
parte
yf
they
wyll
.
¶
I
tolde
the
that
Peter
by
the
commaundyment
of
my
sones
wordes
cast
his
nette
/
in
that
he
was
obedyent
/
byleuynge
with
quycke
feythe
for
to
haue
myght
&
power
to
catche
fysshe
/
&
therfore
he
toke
many
/
but
not
in
the
tyme
of
nyghte
.
¶
Knowes
thou
well
what
the
tyme
of
the
nyghte
meaneth
?
¶
It
is
nothynge
els
but
the
derke
nyghte
of
deedly
synne
/
whan
a
soule
is
depryued
fro
the
lyghte
of
grace
/
in
this
nyghte
is
nothynge
take
/
for
he
casteth
not
his
nette
of
affeccyon
in
the
quycke
see
but
in
the
deed
see
where
synne
is
founde
whiche
is
ryght
noughte
/
therfore
he
that
laboureth
all
in
vayne
&
with
grete
vnnumerable
peynes
without
ony
profyte
/
by
which
they
be
made
the
deuylles
martyrs
&
not
the
martyrres
of
my
sone
cryste
crucyfyed
/
but
whan
the
daye
is
come
that
they
be
gone
out
of
synne
&
come
to
the
lyghte
of
grace
/
than
appereth
to
them
in
theyr
soules
the
preceptes
&
the
byddynges
of
the
lawe
/
whiche
byddeth
them
for
to
caste
theyr
nette
in
the
worlde
of
my
sothefast
sone
/
that
is
to
loue
me
aboue
all
thynges
/
&
theyr
euen
crysten
as
themselve
/
&
so
with
obedyence
&
lyghte
of
feythe
&
with
stydfast
hope
they
cast
theyr
nette
in
his
worlde
/
shewynge
the
doctryne
&
the
steppes
of
my
ryghte
swete
sone
/
&
of
his
dyscyples
/
and
how
that
he
taketh
soules
/
and
who
he
calleth
for
to
helpe
/
it
nedeth
not
to
be
rehersed
/
for
it
is
sayde
before
.
¶
How
some
man
casteth
his
nette
more
parfytely
than
another
/
&
of
the
excellence
of
suche
perfyte
men
.
THis
haue
I
sayde
that
thou
myght
knowe
with
how
moche
prouydence
my
sothefaste
sone
Ihesu
cryst
for
the
tyme
that
he
was
conuersaunte
ymonge
you
/
he
wroughte
suche
mysteryes
&
other
mysteryall
actes
for
that
thou
sholde
knowe
them
/
&
that
ye
sholde
do
the
same
ghostly
in
the
soule
/
&
namely
suche
soules
as
dwell
in
this
moste
parfyte
state
/
&
thynke
dere
doughter
that
one
dothe
more
profyte
than
another
/
after
that
one
is
more
redy
for
to
obey
than
another
to
this
worde
/
&
gothe
with
more
clere
&
parfyte
lyghte
/
auoydynge
the
hope
of
hymselfe
/
and
onely
hopeth
in
me
his
maker
/
for
he
that
obeyeth
casteth
his
nette
more
parfytely
/
kepynge
bothe
the
cōmaūdymentes
&
the
counseyles
mentally
&
actually
/
for
that
kepeth
not
the
counseyles
mentually
/
he
maye
not
kepe
the
cōmaundymētes
actually
/
for
they
be
annexed
&
knytte
togyder
(
as
I
haue
declared
to
the
before
in
another
place
more
playnly
&
fully
)
&
therfore
suche
one
catcheth
parfytely
/
as
he
casteth
parfytely
/
but
perfyte
folke
catche
abundauntly
&
in
grete
perfecyon
.
¶
O
how
they
haue
theyr
nettes
well
ruled
and
ordred
/
for
the
good
swete
kepynge
that
the
keper
offre
choyse
dothe
at
the
gate
of
wyll
/
altheyr
wyttes
and
senscyble
felynges
make
swetete
sownes
/
whiche
sownes
come
out
fro
within
/
that
is
fro
the
cyte
of
the
soule
/
for
all
the
gates
there
be
shutte
&
opened
.
¶
The
gate
of
wyll
is
shutte
to
his
proper
loue
/
&
it
is
opened
for
to
loue
&
desyre
my
worshyppe
/
and
loue
of
neyghbourheed
:
¶
Also
the
gate
of
intelleccyon
is
shut
/
that
it
shall
not
beholde
delyces
/
vanytes
/
&
wretchydnes
of
the
worlde
/
whiche
be
all
as
nyght
that
gyuen
derkenes
to
intelleccyon
/
the
whiche
beholdeth
them
vnornately
/
&
it
is
opened
with
lyghte
sette
in
the
open
knowlege
of
that
lyght
of
my
onely
sothefaste
sone
Ihesu
.
¶
The
gate
also
of
mynde
is
shut
/
that
it
hathe
no
mynde
of
the
worlde
nor
of
his
owne
sencyble
felynge
/
&
it
is
opened
for
to
receyue
&
brynge
to
mynde
the
remembraunce
of
my
benefytes
/
than
the
affeccyon
of
the
soule
maketh
a
ioy
and
a
sowne
temperynge
the
strynges
and
cordes
of
the
herte
with
prudence
&
lyghte
makynge
them
to
acorde
in
one
/
that
is
to
the
ioye
and
praysynge
of
my
name
.
¶
In
this
same
sowne
in
the
whiche
the
greate
strynges
&
myghtes
of
the
soule
ben
acorded
/
the
small
strynges
&
cordes
of
the
bodyly
wyttes
be
also
acorded
/
whiche
wyttes
be
that
instrumentes
of
that
body
/
as
I
tolde
the
whan
I
spake
to
the
of
wycked
men
/
for
all
they
sowned
deedly
sownes
with
theyr
bodyly
instrumentes
/
for
asmoche
as
they
dyd
receyue
theyr
ghostly
enemyes
/
&
lyke
as
they
sowne
dethe
/
so
these
parfyte
folke
do
sowne
lyfe
/
rereyuynge
theyr
frendes
of
very
effectuall
vertues
/
whiche
be
instrumentes
of
good
and
holy
workes
/
euery
lymme
and
euery
member
trauayleth
in
that
worke
whiche
is
gyue
to
him
for
to
labour
in
his
parfyte
state
/
that
is
his
eye
in
his
lokynge
/
&
e●e
in
his
herynge
/
the
smell
in
his
smellynge
/
that
taste
in
his
tastynge
/
the
tonge
in
his
spekynge
/
the
honde
in
his
touchynge
&
workynge
/
&
the
fete
in
theyr
goynge
/
&
al
they
acorde
in
one
maner
of
sowne
for
to
serue
theyr
euen
crysten
for
glory
&
laude
of
my
name
/
&
for
to
serue
the
soule
with
good
/
holy
/
&
vertuous
workes
&
for
to
answere
as
instrumentes
the
obedyent
soule
/
they
be
ryght
plesaunt
to
the
nature
of
angels
/
&
ryghte
plesaunt
to
very
tasters
/
whiche
abyde
them
with
greate
Ioye
/
where
one
shall
parte
with
the
endelesse
good
of
another
/
they
also
be
plesaunte
to
the
worlde
(
whyther
the
worlde
wyll
or
not
)
wycked
men
maye
not
/
but
that
they
must
nedes
fele
of
this
plesaunt
sowne
/
&
yet
many
of
them
with
that
fysshynge
hoke
and
with
that
instrument
betake
/
that
is
they
passe
away
fro
dethe
&
come
to
lyfe
/
all
seyntes
wroughten
&
toke
with
that
instrument
.
¶
The
fyrste
that
sowned
in
the
sowne
of
lyfe
was
my
ryght
swete
&
ryght
wel
byloued
sone
/
takynge
vpon
him
youre
manheed
/
with
the
whiche
maheed
oned
to
the
godheed
/
he
made
a
ryght
swete
sowne
vpon
the
cros
/
&
so
he
toke
the
sone
of
mankynde
fro
that
deuyll
/
the
whiche
he
hadde
so
longe
tyme
kepte
for
his
synne
/
all
ye
sholde
folowe
the
doctryne
of
his
mayster
in
youre
best
maner
.
¶
Of
hym
the
apostels
toke
theyr
doctryne
/
suynge
and
sowynge
his
worde
throughe
all
the
worlde
/
Martyrs
also
&
Confessours
/
Doctours
&
Vyrgyns
/
all
by
theyr
maner
of
seynge
.
¶
Also
the
gloryous
mayde
Vrsula
whiche
sowned
so
swetely
her
instrument
/
that
she
caughte
fyrste
there
with
a
.xi.
thousande
vyrgyns
/
&
after
warde
multyplyed
the
nombre
meruaylously
/
bothe
of
them
and
of
other
with
the
same
sowne
.
¶
In
the
same
wyse
thus
do
other
/
some
in
one
wyse
and
some
in
another
.
¶
Who
is
cause
of
this
?
¶
Certayne
my
infynyte
prouydence
/
whiche
haue
prouyded
to
gyue
to
them
instrumentes
/
and
also
I
gaue
to
them
awaye
and
a
maner
/
by
the
whiche
they
myght
gyue
sowne
/
and
what
that
euer
I
gyue
to
them
/
or
what
that
I
do
suffer
for
to
fall
to
them
in
this
lyfe
/
it
is
to
them
a
way
for
to
encrese
theyr
instrumentes
yf
they
wyll
knowe
it
/
&
that
wyll
do
theyr
lyghte
awaye
fro
them
.
¶
Wherwith
se
they
?
¶
Certayne
with
the
cloude
of
theyr
owne
ꝓper
loue
/
&
with
plesaunce
of
theyr
owne
conceyte
.
¶
The
.iiii.
chapyter
is
of
the
prouydence
of
god
in
generall
that
he
vseth
in
his
creatures
in
this
lyfe
&
in
the
other
.
¶
Also
of
the
prouydence
of
god
for
his
poore
seruauntes
/
helpige
them
with
temporall
goodes
/
&
other
maters
as
it
is
specyfyed
in
the
kalender
.
Ca.
iiii
.
DOughter
thy
herte
shall
be
made
larger
/
&
therfore
open
the
eye
of
thy
intelleccyon
with
the
lyghte
of
feythe
/
for
to
beholde
with
what
loue
&
prouydence
I
haue
made
&
ordeyned
man
/
the
is
that
he
sholde
Ioye
in
me
most
souerayne
endelesse
good
/
for
fully
I
haue
prouyded
for
hym
bothe
in
soule
&
body
(
as
I
haue
tolde
the
)
bothe
to
vnparfyte
&
parfyte
/
good
&
euyll
/
ghostly
or
bodyly
/
in
heuen
&
in
erthe
/
in
this
deedli
lyfe
&
also
in
the
lyfe
of
vndeedlynesse
.
¶
In
this
deedly
lyfe
as
longe
as
ye
lyue
here
/
I
haue
bounde
you
with
the
bonde
of
charite
(
why
ther
a
man
wyll
or
no
)
he
is
bounde
in
the
same
bonde
/
yf
he
vnlose
hymselve
fro
affeccyon
/
that
is
yf
he
be
not
in
that
charyte
of
his
neyghbour
/
he
is
bounde
of
nede
that
bothe
in
wyll
&
dede
he
sholde
vse
charyte
/
&
yf
ye
lose
it
in
your
affeccyon
bycause
of
your
wyckednesse
/
than
be
ye
bonde
&
constrayned
namely
of
nede
for
to
vse
it
in
acte
/
for
I
haue
not
prouyded
for
to
vse
it
to
one
man
alone
/
nor
made
eche
man
knowe
the
thynge
whiche
is
spedefull
for
hym
in
all
his
lyfe
/
but
one
hathe
one
thynge
of
grace
and
another
hathe
another
thynge
/
that
a
man
may
haue
cause
&
mater
for
veri
nede
/
one
to
be
enformed
by
another
.
¶
O
this
thou
sees
by
ensample
the
a
workeman
or
a
crāftymā
gothe
for
to
lerne
somthynge
of
the
tyller
/
&
the
tyller
of
the
craftyman
/
so
that
one
nedeth
to
be
enformed
of
another
/
for
the
one
can
not
do
that
the
other
can
/
in
the
same
maner
a
clerke
&
a
relygyous
man
haue
nede
of
seculers
/
&
seculers
relygyous
/
for
the
one
withoute
the
other
can
nothynge
do
/
&
thus
of
all
other
.
¶
Myght
I
not
gyue
to
euerē
that
that
is
nedefull
?
¶
Yes
certayne
/
but
I
wolde
with
prouydence
that
one
meked
him
to
another
mekely
/
&
that
they
shold
be
coacte
by
mekenesse
eche
of
them
to
vse
togyder
bothe
acte
&
affeccyon
of
charyte
.
¶
I
haue
thus
sheded
in
them
my
magnyfysence
/
my
goodnesse
/
&
my
prouydence
/
&
yet
they
suffer
themselve
to
be
led
in
derkenes
of
theyr
ꝓper
freylte
/
the
lymmes
of
your
body
do
you
shame
/
for
they
vse
charyte
togyder
(
&
not
ye
)
for
whan
the
heed
aketh
the
honde
helpeth
it
/
&
whan
the
fynger
whiche
is
the
leest
lymme
suffereth
ony
peyne
the
heed
is
anyuyshed
ther
with
thoughe
it
be
the
more
worthy
lymme
of
the
bodye.
¶
In
the
same
wyse
euery
lymme
helpeth
other
with
compassyon
/
bothe
the
eye
&
herynge
with
all
other
partes
/
so
doth
not
a
proude
man
that
seeth
his
pore
lymmes
seke
&
feble
/
that
is
pore
folke
/
and
yet
wyl
not
helpe
them
in
theyr
nede
/
not
onely
with
ony
temporall
good
that
he
hathe
/
nor
with
the
leest
worde
of
his
mouthe
/
but
rather
with
lytell
settynge
by
them
&
repreuynge
them
/
he
turneth
his
face
fro
them
/
he
is
ryche
/
and
yet
he
suffereth
him
to
dye
for
honger
/
but
suche
one
seeth
that
his
wretched
cruelte
casteth
cruelte
to
me
/
so
that
his
proude
dedygnacyon
descendeth
done
to
the
depenesse
of
hell
/
neuerthelesse
yet
I
prouyde
to
that
poore
creature
/
to
whome
for
the
pouerte
shall
be
rewarded
in
blys
with
endeles
rychesse
/
and
that
proude
wretche
shall
be
sharply
repreued
of
my
onely
sothefaste
sone
Ihesu
/
in
suche
wyse
as
the
holy
gospell
saythe
/
but
yf
he
amende
hym
or
that
he
dye
/
it
is
wryten
in
the
holy
gospel
thus
.
O
suriui
&
non
dedistis
michi
manducare
.
&c.
I
hongred
and
ye
gaue
me
no
meet
/
I
thrysted
&
ye
gaue
me
no
drynke
/
I
was
naked
&
ye
couēred
me
not
/
I
was
seke
and
in
pryson
&
ye
came
not
to
me
/
it
shall
no
profyte
be
to
him
than
in
the
laste
daye
for
to
excuse
hym
thus
.
¶
Lorde
I
sawe
the
neuer
/
for
yf
I
hadde
sene
the
/
I
wolde
haue
done
al
this
to
the.
¶
That
wretche
knoweth
well
that
thus
he
seeth
/
that
the
whiche
ye
do
to
the
lest
of
myne
/
ye
do
to
me
/
&
therfore
ryghtewysely
to
him
shall
be
gyuen
endeles
peyne
with
fendes
.
¶
Lo
now
thou
knowes
I
haue
prouyded
in
erthe
for
them
/
that
they
ge
not
to
endeles
sorowe
/
yf
thou
dyd
beholde
me
than
aboue
in
the
endelesse
lyfe
in
the
kyndes
of
angels
/
&
ymonge
the
cytesyns
dwellynge
in
that
endeles
blysse
/
whiche
by
vertu
of
my
sones
blode
that
vndefouled
lambe
haue
receyued
that
lyfe
/
that
I
sholde
so
ordeyne
them
and
set
them
in
order
/
that
is
for
to
set
one
for
to
tast
onely
his
owne
proper
good
in
that
blessyd
lyfe
/
and
not
for
to
comune
charytably
&
be
partener
of
the
goodes
of
other
/
naye
I
wyll
not
so
/
but
theyr
charyte
is
so
par●ytely
ordeyned
that
the
greate
tasteth
the
good
of
the
lesse
/
and
the
lesse
of
the
greate
/
I
call
it
lytell
as
for
the
mesure
/
not
for
that
the
lesse
is
full
of
ioye
as
the
moste
/
for
eche
after
his
degre
is
ful
of
ioye
/
as
it
is
rehersed
in
another
place
before
.
¶
O
howmoche
charytable
broderheed
there
is
/
and
howmoche
oneheed
in
me
/
and
one
with
another
/
for
they
haue
that
of
me
/
&
they
knowe
well
that
they
haue
it
of
me
whiche
they
haue
/
&
they
kepe
it
with
holy
drede
&
du
reuerence
/
seynge
and
knowynge
theyr
owne
dygnyte
wherin
I
haue
set
them
/
there
angels
comune
with
men
/
that
is
with
the
soules
of
blessyd
men
/
and
blessyd
soules
with
angels
/
and
so
eche
of
them
be
ioyfull
of
the
good
of
other
in
the
brennynge
loue
of
charyte
/
and
so
they
ioye
in
me
with
ioye
and
gladnes
without
ony
sorowe
/
&
swetely
without
bytternesse
.
¶
For
whan
they
dyd
lyue
in
erthe
/
in
theyr
dyenge
they
tasted
me
by
affeccyon
of
loue
in
the
charyte
of
theyr
euen
crysten
.
¶
Who
ordeyned
this
?
¶
My
wysdome
with
ryghte
meruaylous
and
swete
prouydence
/
and
yf
thou
tourne
thy
thoughte
to
purgatory
/
thou
shal
also
fynde
ther
my
swete
&
ryght
meruaylous
prouydence
in
the
wretched
soules
that
haue
loste
theyr
tyme
in
this
worlde
by
ygnoraunce
/
and
bycause
that
they
maye
be
departed
frome
the
body
/
they
haue
no
more
power
for
to
helpe
them
/
as
for
deseruynge
of
ony
delyueraunce
of
peyne
/
and
therfore
I
haue
prouyded
for
them
by
meane
of
you
that
yet
do
lyue
in
erthe
/
whiche
haue
tyme
for
them
for
to
raunsome
them
out
of
peyne
by
almesdedes
and
by
masse
syngynge
whiche
they
ordeyne
for
to
be
sayde
of
my
mynysters
/
by
fastynge
and
by
prayers
done
in
the
state
of
grace
/
with
al
these
meanes
ye
abredge
theyr
tymes
of
peyne
/
by
medyacyon
of
my
mercy
.
¶
Nowe
is
this
doughter
a
swete
prouydence
all
this
haue
I
sayde
to
the
that
thou
shold
be
rapte
with
loue
with
in
thy
soule
/
in
suche
thynges
as
longen
to
the
helthe
of
a
soule
/
&
also
for
thou
sholde
araye
thyselfe
with
lyght
of
holy
feythe
with
stydfaste
hope
in
my
prouydence
/
&
that
thou
sholde
throwe
out
thyselfe
fro
thyselfe
/
and
in
all
that
thou
sholde
do
for
to
hope
in
me
without
ony
seruyle
drede
.
¶
Of
the
prouydence
of
god
for
his
poore
seruauntes
/
helpynge
them
with
temporall
goodes
.
NOw
dere
doughter
wyll
I
tell
the
a
lytell
party
of
the
maner
whiche
I
helpe
and
releue
my
poore
seruauntes
in
theyr
bodyly
necessyte
that
hope
and
trust
in
me
/
and
yet
neuerthelesse
they
be
well
apayde
of
theyr
nede
(
other
parfytely
or
vnꝑfytely
)
as
they
themselfe
be
parfyte
or
vnparfyte
.
¶
I
prouyde
also
to
my
poore
folke
dwellynge
in
the
worlde
whiche
be
poore
in
spyryte
and
wyl
/
that
is
with
spyrytuall
entent
/
I
speke
not
of
suche
as
be
symple
&
poore
in
the
worlde
/
for
there
be
many
suche
poore
whiche
wolde
no
poore
men
be
/
suche
be
ryche
folke
(
as
touchynge
theyr
wyll
)
for
they
hope
nothynge
in
me
/
nor
they
bere
not
ryghte
gladly
they
pouerte
whiche
I
haue
gyuen
to
them
for
a
medycyne
to
theyr
soules
/
for
rychesse
sholde
haue
done
them
harme
and
turned
them
to
dampnacyon
/
all
my
seruauntes
be
poore
folke
and
not
beggers
/
a
begger
oftetyme
hathe
that
he
wolde
haue
/
and
therfore
he
suffereth
grete
necessyte
/
but
I
defayle
neuer
my
poore
seruauntes
/
as
longe
as
they
hope
in
me
/
&
I
lede
them
forthe
in
that
pouerte
/
somtyme
to
the
laste
ende
/
that
they
sholde
the
better
knowe
&
se
that
I
am
he
whiche
wyll
prouyde
for
them
/
by
the
whiche
truste
they
shold
make
them
stronge
with
loue
in
my
prouydence
/
and
so
gladly
for
to
receyue
the
spouse
of
very
pouerte
/
wherfore
the
holy
ghost
theyr
mynyster
with
mylde
mekenesse
wyll
puruaye
for
them
all
that
is
nede
bothe
to
theyr
bodyes
by
gyuynge
of
a
greate
desyre
in
the
hertes
of
other
folke
the
whiche
maye
gyue
them
/
so
that
they
shall
go
and
releue
them
in
theyr
bodyly
nedes
/
al
the
lyfe
of
my
swete
poore
folke
is
thus
gouerned
with
the
besynesse
whiche
I
gyue
to
the
seruauntes
of
the
worlde
for
them
/
neuerthelesse
yet
I
proue
than
in
pascyence
/
in
feythe
/
and
in
parseueraunce
/
for
I
suffer
somtyme
to
be
sayd
and
done
to
them
bothe
repreues
and
wronges
/
&
yet
he
that
dothe
suche
wronges
to
them
/
I
styrre
them
to
do
them
almes
/
&
for
to
helpe
them
in
theyr
nedes
/
this
is
a
generall
prouydence
gyuen
to
my
seruauntes
/
but
somtyme
I
vse
it
in
my
ryghte
specyall
seruauntes
with
out
meane
of
ony
creature
onely
by
myselfe
/
as
thou
knowes
well
I
dyd
to
my
gloryous
seruaunte
seynt
Domynycke
/
for
in
the
begynnynge
of
his
order
/
his
brederne
dyd
sufter
greate
nede
and
penury
of
meet
/
so
ferforth
that
whan
the
houre
of
meet
was
come
and
they
had
nothynge
to
ete
/
my
well
beloued
Domynycke
with
the
lyghte
of
feythe
hopynge
in
me
that
I
shold
prouyde
for
them
/
sayd
to
his
brederne
thus
.
¶
Chyldren
sette
ye
downe
to
meet
/
his
brederne
anone
were
obedyent
to
his
wordes
&
sate
downe
/
than
I
prouyded
to
all
them
that
had
trust
in
me
/
&
sende
two
angels
with
ryghte
whyte
breed
to
them
(
in
suche
plente
)
that
they
had
greate
abundaunce
therof
many
tymes
after
/
this
prouydence
was
not
done
with
meane
of
man
/
but
onely
by
the
benynge
myldenes
of
the
holy
ghoste
/
somtyme
also
I
ꝓuyde
for
my
ryght
specyall
seruaunces
a
lytell
quantyte
of
lyuelode
whiche
was
not
suffycyent
for
them
/
as
thou
knowes
well
I
dyd
to
the
swete
mayde
seynt
Agnes
/
which
serued
me
fro
her
chylde
heed
vnto
her
laste
ende
with
greate
mekenesse
/
by
the
whiche
mekenesse
with
quycke
feythe
/
at
the
commaundyment
of
my
blessyd
Mary
my
sones
moder
/
she
drewe
her
to
greate
parfyte
pouerte
/
and
so
without
ony
temporall
substaunce
she
bylded
a
Monastery
in
suche
a
place
/
where
somtyme
was
as
thou
knowes
well
a
comune
house
of
women
/
she
thought
not
whan
she
sholde
bylde
it
thus
/
how
myght
I
parforme
this
/
but
besyly
with
my
prouydence
she
made
there
an
holy
monastery
/
where
she
gadered
togyder
in
the
begynnynge
xviij
.
maydens
whan
she
had
ryght
noughte
for
to
gyue
them
of
meet
&
drynke
/
but
as
I
prouyded
for
them
/
ymonge
all
other
thynges
whan
I
hadde
longe
prouyded
for
them
as
for
theyr
bodyly
nede
/
I
sufferd
them
thre
dayes
to
be
without
breed
/
onely
lyuynge
with
herbes
/
yf
thou
aske
me
than
why
I
withdrawe
fro
them
theyr
necessary
lyuelode
/
nameli
fro
suche
as
had
hope
in
me
/
sythen
I
haue
sayde
before
that
I
wolde
not
fayle
my
seruauntes
that
put
theyr
hope
in
me
/
but
that
they
sholden
haue
suche
as
them
nedeth
/
wherfore
the
semeth
that
they
lacked
theyr
nede
/
for
onely
with
herbes
the
body
of
a
reasonable
creature
lyueth
not
/
for
to
speke
comunely
of
suche
as
be
not
parfyte
/
for
thoughe
Agnes
was
perfyte
/
other
of
her
susters
were
not
parfyte
in
the
same
perfecyon
/
to
this
I
shall
answere
the
thus
.
¶
I
suffred
that
in
her
/
that
she
sholde
be
fulfylled
plentuously
in
my
prouydence
/
and
other
that
were
yet
vnparfyte
of
her
systers
/
myghten
haue
cause
by
the
myracle
that
sheweth
for
to
parforme
her
begynnynge
&
fundament
in
the
lyghte
of
holy
feythe
/
neuerthelesse
in
those
herbes
or
in
suche
other
/
I
myghte
gyue
moche
grace
of
releuynge
/
or
els
in
gyuynge
suche
dysposycyon
to
mankynde
that
he
sholde
better
lyue
with
the
lytel
herbe
and
somtyme
without
meet
/
than
he
dyd
before
with
breed
and
other
maner
of
meet
that
be
gyuen
and
ordeyned
for
the
lyfe
of
man
/
thou
knowes
well
this
is
sothe
/
for
thou
hase
proued
this
thyselfe
/
neuerthelesse
whan
that
Agnes
had
lyued
so
longe
(
as
I
haue
sayde
)
with
so
lytell
quantyte
of
lyuelode
/
she
lyfte
vp
the
eye
of
her
soule
to
me
with
lyghte
of
feythe
and
sayd
thus
/
fader
my
lorde
ende
lesse
spouse
hase
thou
made
me
for
to
take
out
these
maydens
out
of
theyr
faders
houses
/
that
they
shall
now
peryshe
for
honger
/
good
lorde
/
good
spouse
prouyde
for
theyr
nede
.
¶
Lo
doughter
I
was
he
that
made
her
for
to
aske
me
so
/
for
that
I
wolde
haue
her
feythe
proued
/
that
meke
prayer
was
ryghte
lykynge
to
me
/
therfore
I
extended
my
prouydence
in
her
/
that
whan
she
stode
so
before
me
/
I
constrayned
a
certayne
creature
in
his
soule
by
inspyracyon
of
the
holy
ghoste
for
to
bere
to
those
women
fyue
small
loues
/
by
the
whiche
the
soule
of
Agnes
had
reuelacyon
/
by
the
whiche
reuelacyon
she
tourned
to
her
systers
and
sayde
thus
/
go
doughters
and
answeree
at
the
whele
/
and
take
in
theyr
breed
/
they
went
as
they
were
commaunded
and
and
brought
in
breed
/
whiche
was
departed
ymonges
them
/
&
I
gaue
so
greate
myght
and
vertu
to
those
loues
in
the
departynge
of
them
/
that
all
they
were
plentuously
fulfylled
/
and
whan
they
hadde
eten
/
there
remayned
asmoche
whiche
they
toke
fro
the
table
/
that
they
had
another
tyme
to
the
full
for
the
nede
of
theyr
bodyly
lyfe
.
¶
Thus
do
I
with
my
prouydence
whiche
I
vse
with
my
seruauntes
that
be
wylfully
poore
/
&
yet
not
onely
wylfully
poore
/
but
poore
in
spyryte
/
for
without
a
spyrytuall
entent
/
it
were
ryght
noughte
worthe
for
them
/
as
it
happed
to
phylosophers
whiche
for
the
loue
that
they
hadde
to
cunnynge
and
for
the
wyll
that
they
hadde
to
lerne
it
/
they
set
not
by
ryches
/
&
therfore
they
made
them
poore
wylfully
/
knowynge
very
well
that
besynesse
of
the
worldely
&
ryches
wolde
let
them
/
and
not
to
suffer
them
to
come
to
the
parfyte
knowlege
of
cunnynge
/
whiche
cunnynge
they
sette
before
the
eye
of
theyr
intelleccyon
(
as
for
one
ende
)
but
bycause
this
wyll
of
pouerte
was
not
done
for
the
glory
and
laude
of
my
name
/
therfore
they
had
nother
lyfe
of
grace
nor
of
perfecyon
/
but
rather
of
endelesse
dethe
.
¶
Of
euylles
whiche
do
come
for
kepynge
and
desyrynge
of
temporall
goodes
vnordynately
.
I
Haue
touched
the
somwhat
that
thou
maye
the
better
knowe
the
tresour
of
wylful
pouerte
in
spyryte
.
¶
Who
knoweth
that
?
¶
Certayne
my
well
beloued
poore
seruauntes
/
whiche
haue
ythrowe
awaye
fro
them
the
burthon
of
rychesse
in
to
the
erthe
/
that
they
myght
lyghtly
passe
forth
in
theyr
iournaye
and
so
to
enter
by
the
strayte
gate
.
¶
There
be
some
that
bothe
actually
and
mentally
throwe
it
awaye
fro
them
/
and
they
be
those
that
bothe
actually
and
mentually
do
kepe
the
commaundymentes
and
the
counseyles
/
but
some
ther
be
that
onely
kepe
the
counseyles
mentally
/
spoylynge
theyr
affeccyon
fro
ryches
/
for
they
kepe
theym
by
vnordynate
loue
/
but
ordynately
and
with
holy
drede
I
made
no
possessoure
of
them
/
but
a
dyspensatour
&
a
puruayoure
for
poore
folke
/
suche
one
dothe
wel
/
but
yet
the
fyrste
be
perfyte
bothe
with
more
fruyte
than
these
haue
/
&
also
with
lesse
impedyment
/
in
whome
my
prouydence
semeth
more
shynynge
actually
than
in
these
/
for
suche
one
by
the
vertu
of
very
pouerte
holdeth
hymselfe
meke
&
lowe
in
his
owne
syghte
/
of
the
whiche
mekenesse
I
haue
tolde
the
before
in
another
place
/
therfore
I
shall
tell
the
more
now
onely
of
the
vertu
of
pouerte
.
¶
I
haue
tolde
the
yf
thou
haue
mynde
/
that
all
euyll
/
all
harme
/
&
all
the
peyne
in
this
lyfe
/
&
in
the
other
lyfe
of
peynes
/
do
come
fro
the
loue
of
delyces
/
but
now
shall
I
tell
that
what
good
cometh
of
pouerte
/
all
peas
&
rest
cometh
of
pouerte
/
be
holde
now
&
se
of
what
chere
my
very
poore
seruauntes
be
of
/
with
howmoche
ioye
&
iocundyte
they
dwell
/
they
be
neuer
sory
/
but
for
offence
that
is
done
to
me
/
whiche
sorowe
tourmenteth
not
theyr
soules
/
but
it
maketh
the
soule
fatte
in
grace
/
for
theyr
pouerte
they
wynne
endeles
ryches
/
&
bicause
they
haue
forsaken
derknes
they
fynde
the
most
perfyte
lyghte
/
for
the
forsakynge
of
the
worlde
/
they
haue
spyrytual
ioy
/
for
the
forsakynge
of
deedly
goodes
/
they
fynde
vndeedly
goodes
&
so
receyue
ghostly
confortes
/
for
to
haue
laboure
&
peyne
/
it
is
a
refresshynge
of
the
soule
with
ryghtwysenesse
a
fraternal
charyte
/
they
lyue
with
euery
reasonable
creature
/
they
accepte
no
more
one
creature
than
another
/
but
yf
they
be
suche
that
be
more
vertuous
than
other
/
in
suche
shyneth
the
vertu
of
holy
feythe
&
of
veri
hope
/
in
them
brenneth
the
fyre
of
dyuyne
charyte
/
the
whiche
do
lyfte
vp
&
auoyde
theyr
hope
fro
the
worlde
/
&
fro
all
va●nerychesse
/
&
they
haue
enbraced
the
very
spouse
of
pouerte
with
the
lyght
of
very
feythe
/
whiche
they
haue
in
me
that
am
most
souerayne
&
endelesse
blessydnesse
.
¶
Wyll
thou
knowe
whiche
be
the
honde
maydens
&
seruauntes
of
very
pouerte
?
¶
Certayne
vylyte
/
abieccyon
/
contempte
of
man
&
of
hymselve
/
&
very
mekenes
/
whiche
do
serue
&
noryshe
affeccyon
of
pouerte
in
the
soule
.
¶
The
fyfte
chapyter
is
of
the
excellence
of
them
whiche
be
poore
in
spyryte
/
&
how
cryste
taughte
vs
of
this
pouerte
/
not
oneli
bi
worde
/
but
by
ensample
/
also
of
the
prouydence
of
god
for
them
that
take
this
pouerte
/
&
a
short
repeticion
of
the
fore sayde
dyuyne
prouydence
/
also
other
maters
/
as
is
reherced
in
the
kalender
.
Ca.
v.
My
very
seruauntes
brenned
in
that
fyre
of
charite
/
forsoke
rychesse
&
theyr
sencyble
felynge
/
lyke
as
the
apostell
Mathewe
dyd
/
the
whiche
forsoke
ryches
/
&
sued
my
onely
sothefast
sone
Ihesu
/
whiche
taughte
you
bothe
a
maner
&
rule
for
to
loue
&
folowe
very
pouerte
/
&
he
taughte
you
not
onely
by
worde
/
but
by
ensample
/
for
fro
the
begynnynge
of
his
byrthe
vnto
the
last
ende
of
his
lyfe
/
he
taught
you
this
doctryne
by
ensample
/
he
hymselve
wedded
fro
you
this
spouse
of
very
pouerte
/
not
withstondynge
that
he
was
most
souerayne
blessydnesse
by
vnyon
of
dyuyne
nature
/
by
the
whiche
he
is
one
with
me
and
I
with
hym
/
and
yf
thou
wyll
se
hym
meke
&
lowe
in
greate
pouerte
/
beholde
god
made
and
arayed
with
the
vylyte
of
youre
manheed
/
so
thou
maye
se
that
swete
&
ryghte
well
byloued
Ihesu
borne
in
a
stable
/
for
to
teche
you
that
lyue
in
this
lyfe
/
euer
for
to
be
borne
in
the
stable
of
youre
owne
knowlege
/
wher
ye
sholde
fynde
me
borne
by
grace
within
youre
soules
.
¶
Also
thou
maye
se
hym
lyenge
in
the
mydle
ymonge
beestes
/
in
so
grete
penury
that
Mary
his
moder
had
not
wher
with
to
couer
hym
/
but
in
the
colde
tyme
with
the
brethynge
of
those
beestes
and
with
haye
he
was
made
warme
.
¶
Lo
he
that
was
the
fyre
of
charyte
wolde
suffer
colde
in
his
man
heed
all
the
whyle
that
he
was
in
the
worlde
on
lyue
/
bothe
in
presence
of
his
dyscyples
and
in
the
absence
of
his
dyscyples
/
so
that
otherwhyle
for
honger
his
dyscyples
dyd
gader
the
eres
of
corne
and
ete
them
/
&
yet
in
the
laste
ende
of
his
lyfe
he
was
dyspoyled
of
his
clothes
and
scorged
all
aboute
a
pyller
/
and
also
with
grete
thruste
he
hanged
vpon
the
crosse
/
in
suche
penury
and
pouerte
that
bothe
the
erthe
&
the
tree
whiche
he
hanged
vpon
defayled
hym
so
that
he
hadde
no
place
where
he
myghte
laye
his
heed
/
but
that
he
muste
nedes
reste
his
heed
vpon
his
shulder
/
and
also
he
that
was
drunke
with
loue
/
he
made
to
you
a
bathe
in
his
blode
/
by
shedynge
of
his
blode
/
in
openynge
of
his
body
on
euery
syde
/
&
he
beynge
so
in
suche
myseri
gaue
to
you
grete
rychesse
/
and
also
he
beynge
vpon
the
strayte
tree
of
the
crosse
/
he
gaue
plentuously
his
largenesse
to
euery
reasonable
creature
/
&
by
tastynge
of
the
bytternesse
of
gall
he
gaue
to
you
swetenesse
of
greate
suauyte
/
&
he
beynge
in
sorowe
gaue
to
you
conforte
/
and
he
beynge
bounde
&
nayled
to
the
crosse
delyuered
and
vnlosed
you
fro
the
bonde
of
deedly
synne
/
and
in
that
he
was
made
seruaunte
/
he
made
you
fre
and
delyuered
you
fro
the
deuylles
daunger
/
and
in
that
he
was
solde
he
raunsomed
you
by
his
blode
/
and
in
that
he
toke
dethe
he
gaue
you
lyfe
/
in
the
whiche
dethe
he
gaue
to
you
the
rule
of
loue
/
shewynge
more
loue
to
you
than
he
ought
for
to
do
to
you
/
that
were
to
hym
&
to
me
endelesse
fader
deedly
enemyes
/
he
gaue
to
you
also
a
rule
of
very
mekenesse
/
in
that
he
suffered
in
the
most
repreuable
dethe
of
the
crosse
/
repreues
/
&
shames
sufferynge
them
ryghte
mekely
/
he
gaue
you
also
a
rule
of
very
pouerte
/
for
as
it
is
wryten
of
hym
/
Foxes
haue
caues
&
dennes
/
&
byrdes
of
the
ayre
haue
nestes
/
but
the
sone
of
man
hathe
not
wher
he
maye
laye
his
heed
.
¶
Who
maye
veryly
knowe
this
?
¶
Certayne
he
that
hathe
the
lyghte
of
very
feythe
.
¶
In
whome
may
thou
fynde
this
f●ythe
?
¶
Certayne
in
poore
folke
of
spyryte
that
haue
take
for
theyr
spouse
the
quene
of
pouerte
/
this
quene
hathe
a
realme
in
the
whiche
realme
is
neuer
warre
/
but
pease
&
reste
/
she
is
full
of
ryghtwysenesse
/
for
all
vnryghtwysenesse
is
departed
fro
her
/
the
walles
of
her
cytee
be
welles
/
for
the
foundamente
therof
is
not
sette
vpon
the
grounde
/
but
on
a
quycke
stone
Ihesu
my
onely
sothefaste
sone
/
within
is
lyght
/
without
derkenesse
/
for
the
moder
of
this
quene
is
the
depenesse
of
my
dyuyne
charyte
/
the
rayment
of
this
cytee
is
pyte
&
mercy
/
for
the
tyraunt
of
ryches
whiche
vsed
cruelte
is
pulled
away
fro
thens
/
there
is
one
maner
benyuolence
with
all
the
cytesyns
/
that
is
loue
of
neyghbour
heed
/
ther
is
also
longe
parseueraunce
with
prudence
/
whiche
gouerneth
not
his
cytee
vnprudently
/
but
with
greate
prudence
besyly
wakynge
/
and
therfore
a
soule
that
is
wedded
to
this
ryght
swete
quene
of
pouerte
/
she
hathe
made
herselfe
a
lady
of
all
these
ryches
/
&
she
maye
not
be
lady
of
one
/
but
she
be
lady
of
all
/
and
as
ofte
as
the
appetyte
of
ryches
falleth
in
that
soule
/
so
ofte
she
is
departed
fro
this
good
/
and
fyndeth
herselfe
with
greate
mysery
without
the
cytee
/
and
yf
it
so
be
that
she
be
founde
feythfull
&
trewe
to
this
spouse
euer
&
alwaye
/
the
same
spouses
pouerte
wyll
largely
departe
with
her
abundaunt
ryches
.
¶
Who
maye
se
this
grete
excellence
of
pouerte
.
¶
Certayne
none
but
suche
a
soule
/
in
whome
shyneth
the
lyght
of
feythe
/
this
same
quene
pouerte
/
arayeth
a
soule
with
grete
purete
withdrawynge
rychesse
/
whiche
made
her
clene
&
depryued
her
from
wycked
thoughtes
/
&
gyuynge
to
her
good
/
she
draweth
out
also
fro
her
the
besynesse
of
the
worlde
/
and
whan
that
bytternesse
is
gone
/
than
remayneth
in
her
swetenesse
/
she
cutteth
awaye
fro
her
the
thornes
/
and
than
remayneth
the
rose
/
she
also
dyscargeth
the
stomake
of
the
soule
fro
the
corrupte
humours
of
vnordynate
loue
/
&
maketh
it
lyght
/
and
after
tyme
it
is
so
voyded
/
she
fylleth
it
with
meet
of
vertu
/
whiche
gyueth
grete
swetenesse
/
she
setteth
there
also
the
seruauntes
of
holy
hate
&
of
loue
/
for
to
purge
&
araye
the
place
for
those
seruauntes
of
holy
hate
of
vyces
and
of
proper
sensualyte
/
turneth
the
soule
&
bothe
clenseth
it
&
purgeth
/
&
loue
of
vertu
arayeth
her
/
by
puttynge
awaye
fro
thens
all
maner
doubtes
/
depryuynge
her
fro
seruyle
drede
/
and
gyuyne
to
her
sykernesse
with
holy
drede
/
all
graces
/
all
plesaunces
/
&
all
delyces
that
suche
a
soule
that
hathe
wedded
the
quene
of
pouerte
can
than
desyre
.
¶
She
fyndeth
/
she
is
not
than
afrayde
of
brydges
/
for
there
is
none
that
maye
make
debate
and
warre
with
her
/
she
is
not
yet
afrayde
of
honger
nor
of
derthe
/
for
feythe
seeth
&
hopeth
in
me
his
maker
/
of
whome
cometh
out
all
ryches
and
prudence
/
whom
alwaye
I
noryshe
and
fede
.
¶
Was
ther
euer
founde
ony
very
seruaunte
of
my
spouse
of
this
pouerte
/
whiche
dyd
euer
peryshe
for
honger
?
¶
Naye
certayne
/
but
there
be
founde
ynowe
that
do
peryshe
of
them
whiche
abounden
in
greate
ryches
/
&
trusten
rather
in
theyr
ryches
than
in
me
/
I
fayle
neuer
the
ryghtwyse
man
/
for
he
fayleth
neuer
to
hope
in
me
/
and
therfore
I
prouyde
to
them
as
a
benynge
fader
and
a
pyteous
/
o
with
howmoche
ioye
&
largenes
of
hertes
many
haue
runne
&
come
to
me
/
whan
they
knewe
well
with
very
lyght
of
feythe
/
that
fro
the
begynnynge
vnto
the
ende
of
worlde
how
I
vse
and
haue
vsed
&
shall
vse
my
prouydence
in
all
thynges
bothe
spyrytuall
and
temporall
/
all
suche
I
make
them
suffer
moche
thynge
for
to
encrese
them
in
feythe
and
hope
/
&
yet
I
rewarde
them
euer
for
theyr
trauayles
/
for
I
fayled
them
neuer
in
nothynge
that
is
nedefull
for
them
/
they
haue
fully
proued
the
depenesse
of
my
prouydence
/
by
tastinge
therin
the
mylke
of
midiuine
swetenes
/
wherfore
they
drede
not
the
bytternesse
of
dethe
/
but
with
longynge
desyre
as
deed
folke
they
renne
to
this
quene
of
pouerte
/
as
suche
that
be
rapte
in
loue
/
&
quycke
in
my
wyll
/
for
to
suffer
colde
/
honger
/
tryst
/
hete
/
scornes
/
&
repreues
/
puttynge
awaye
fro
them
theyr
proper
sensualyte
&
ryches
with
greate
desyre
gyuynge
theyr
lyues
/
for
loue
of
lyfe
that
is
of
me
that
am
endelesse
lyfe
/
&
shedynge
theyr
bloode
/
for
the
loue
of
my
sones
bloode
.
¶
Beholde
and
se
what
louers
of
pouerte
haue
be
before
the
/
that
is
apostels
/
martyrs
&
other
gloryous
seyntes
/
as
Peter
&
Paule
/
Steuen
and
Laurence
/
and
suche
other
/
whiche
whan
they
were
put
in
the
fyre
for
to
brenne
/
they
semed
that
they
stode
in
no
fyre
/
but
rather
on
floures
of
greate
delyte
/
&
Laurence
was
ioy
full
whan
he
sayd
to
the
tyraunt
thus
/
that
one
syde
is
rosted
ynoughe
/
turne
it
&
begynne
to
ete
therof
.
¶
What
was
the
cause
?
¶
Certayne
for
the
fyre
of
dyuyne
charyte
had
quenched
in
hym
the
felynge
of
his
lytell
sensualyte
.
¶
To
Sceuē
also
stones
were
swete
.
¶
What
was
the
cause
?
¶
Certayne
loue
/
with
the
whiche
loue
he
wedded
the
quene
of
pouerte
/
and
forsake
the
worlde
for
glory
and
laude
of
my
name
/
&
toke
that
quene
pouerte
with
the
lyghte
of
holy
feythe
/
with
stydfaste
hope
&
very
obedyence
/
bothe
obeyenge
to
the
commaundymentes
and
also
to
the
counseyles
/
whiche
my
onely
sothefaste
sone
Ihesu
hathe
gyuen
to
them
/
for
to
be
kepte
bothe
actually
&
mentally
(
as
it
is
sayde
before
)
all
suche
trewe
seruauntes
of
myne
haue
desyre
for
to
dye
/
for
this
bodyly
lyfe
is
to
them
dysplesaunce
/
they
desyre
not
for
to
dye
/
for
this
bodyly
lyfe
is
to
them
dysplesaunce
/
they
desyre
not
for
to
dye
for
to
eschewe
labour
/
but
onely
for
to
lyue
in
me
endelesly
that
am
theyr
ende
.
¶
And
why
do
they
not
drede
dethe
whiche
naturally
a
man
oweth
to
drede
?
¶
Certaine
for
the
spouse
of
pouerte
whome
they
haue
wedded
hathe
made
them
sure
/
withdrawynge
fro
them
bothe
loue
of
them selfe
&
also
of
ryches
/
&
so
with
vertu
they
haue
putte
vnder
fore
naturall
loue
/
&
haue
receyued
the
lyght
&
that
diuine
loue
/
whiche
is
aboue
nature
it
is
no
peyn
for
suche
a
man
for
to
for
sake
his
lyfe
&
his
ryches
/
for
to
him
the
loueth
not
his
naturall
lyfe
/
&
also
worldely
ryches
/
he
may
not
sorowe
for
them
/
but
rather
he
delye
thin
forsakynge
than
whome
he
hateth
/
so
that
on
what
syde
thou
turne
the
/
thou
shal
fynde
in
them
perfyte
peas
&
quyetnesse
&
all
good
/
&
to
wretches
that
haue
possessyon
of
temporall
goodes
with
moche
vnordynate
loue
/
it
is
ryght
greate
vntollerable
peyne
bothe
to
forsake
theyr
ryches
/
and
also
for
to
forsake
theyr
lyues
/
thoughe
it
seme
the
contrary
by
outwarde
syght
/
but
in
effecte
is
so
/
many
wolde
saye
that
poore
Lazar
stode
in
greate
mysery
whan
the
ryche
man
stode
in
greate
ioye
&
quyetnesse
/
and
yet
was
it
not
so
/
for
the
ryche
man
suffered
more
peyne
with
his
ryches
/
than
pore
Lazar
dyd
with
al
his
sores
.
¶
Why
was
the
?
¶
Certayne
for
in
him
of
hymselfe
was
a
quycke
wyl
/
fro
the
whiche
cometh
out
al
peyne
/
&
in
Lazar
his
owne
wyll
was
deed
&
quycke
in
me
/
whiche
in
peine
had
conforte
/
whan
he
was
expulsed
fro
men
/
&
nameli
the
riche
man
that
is
dampned
/
this
Lazar
was
nother
noryshed
nor
gouerned
of
men
/
&
therfore
I
prouided
for
him
thus
/
that
an
vnreasonable
beest
sholde
lycke
his
woundes
/
&
in
the
dyenge
of
bothe
/
Lazare
was
take
vp
to
lyfe
euerlastynge
/
&
the
ryche
man
was
buryed
inhell
/
&
therfore
ryche
men
be
dwellynge
in
sorowe
/
&
poore
men
whiche
be
my
parfyte
seruauntes
euer
in
greate
ghostly
ioy
/
for
I
gyue
them
to
souke
mylke
of
many
trybulacyons
/
&
so
bycause
they
haue
forsake
all
thynge
/
they
haue
all
me
/
the
holy
ghoost
also
is
bothe
noryshed
of
theyr
soules
&
hodyes
/
in
what
state
that
euer
they
stonde
in
/
I
prouyde
also
for
them
of
beestes
in
dyuers
wyses
/
as
they
haue
nede
to
serche
solitary
folke
/
also
I
make
another
solytary
man
go
oute
of
his
Cell
&
releue
hym
in
his
nede
/
for
thou
knowes
wel
how
oftentymes
it
hath
happed
to
the
that
I
haue
made
the
go
out
of
hy
Cell
for
to
socour
the
poore
/
also
I
haue
made
the
thyselfe
to
pue
this
prouydence
in
experyence
/
whan
I
haue
made
other
to
satysfy
to
thy
nede
/
&
yet
whan
creatures
fayled
the
/
I
fayled
the
neuer
that
am
thy
endeles
maker
therfore
thus
in
al
wyses
I
ꝓuyde
for
creatures
.
¶
But
whense
cometh
this
trowes
thou
that
a
man
stondynge
in
ryches
&
in
so
grete
charge
of
his
body
with
moche
rayment
&
many
clothes
/
&
euer
is
seke
/
&
also
of
whome
maye
this
come
/
that
a
man
whiche
hathe
dyspysed
ryches
&
chosen
pouerte
for
the
loue
of
me
hauynge
but
one
coote
for
to
couer
his
body
there
somtyme
he
hadde
many
and
is
by
come
bothe
stronge
&
hole
/
&
yet
more
ouer
him
semeth
that
it
greueth
him
not
/
nother
harme
of
the
body
/
colde
/
hete
/
nor
yet
no
greate
boystyous
metes
.
¶
Whense
cometh
all
this
trowes
thou
?
¶
Certayne
fro
my
prouydence
that
I
haue
ꝓuided
for
him
/
&
take
the
charge
of
him
vpon
me
/
in
asmoche
as
he
hath
fully
forsake
hymselve
/
thus
dere
doughter
thou
maye
se
in
howmoche
delyces
my
poore
seruauntes
enhabyte
.
¶
A
shorte
repecycyon
of
the
foresayde
dyuyne
prouydence
.
NOwe
haue
I
tolde
that
the
lest
ꝑty
of
my
prouydence
in
euery
creature
/
&
in
all
maner
of
people
/
shewynge
that
the
fro
the
begynnynge
whan
I
made
that
worlde
&
also
creatures
/
gyuynge
them
beynge
to
the
ymage
&
lykenesse
of
me
/
vnto
the
laste
daye
I
vse
and
haue
do
&
do
what
that
euer
I
do
with
prudence
/
so
to
ordeyne
&
prouyde
for
youre
helthe
/
for
I
desyre
nothynge
of
you
/
but
youre
holynes
/
&
al
thynge
that
is
gyuen
to
you
whiche
is
of
my
substauce
&
beynge
/
is
gyuen
to
you
onely
for
the
same
ende
/
that
I
myght
vse
in
you
my
prouydence
/
this
is
not
knowen
with
wycked
worldely
men
/
whiche
haue
put
fro
them
the
lyghte
/
by
the
whiche
they
sholde
se
this
/
&
also
I
haue
tolde
that
bycause
they
knowe
it
not
/
they
be
sclaundred
in
me
/
neuerthelesse
with
pacyence
I
suffer
than
/
abydynge
euer
vnto
the
laste
euer
prouidynge
to
them
for
theyr
nedes
/
as
well
to
synners
as
to
ryght
wyse
men
/
bothe
in
spyrytuall
&
temporall
thynges
.
¶
Also
I
tolde
that
of
the
imparfeccyon
of
ryches
/
that
in
what
wretchednesse
they
be
broughte
in
/
whiche
haue
ryches
in
possessyon
by
vnordynate
loue
/
&
also
I
tolde
the
of
the
excellence
of
pouerte
&
of
ryches
/
that
the
quene
of
pouerte
gyueth
to
a
soule
which
hath
chosen
her
for
her
spouse
/
felyshypped
with
that
suster
of
vylyte
/
of
the
which
vylyte
with
obedience
togyder
/
I
shall
tell
the
afterwarde
.
¶
Also
there
I
shewed
to
the
/
howmoche
pourte
pleaseth
me
/
&
how
dere
it
is
to
me
/
&
how
that
I
ꝓuyde
to
it
meruaylously
with
my
prouydence
.
¶
Al
this
haue
I
tolde
that
for
the
commendacyon
of
this
vertu
of
pouerte
/
&
also
for
the
commendacyon
of
perfyte
feythe
/
with
the
whiche
feythe
a
soule
cometh
to
this
the
most
perfyte
&
most
excellent
state
of
pouerte
/
that
she
myght
encrese
in
feythe
&
hope
/
&
that
also
she
myght
sorowfully
knocke
at
the
gate
of
my
mercy
.
¶
Therfore
dere
doughter
thynke
this
in
thy
soule
with
quycke
feythe
/
that
I
shall
vtterly
fulfyll
thy
desyre
/
&
also
the
desyre
of
my
seruauntes
/
thoughe
they
suffer
moche
vnto
the
laste
ende
of
theyr
dethe
.
¶
But
be
not
dysconforted
/
be
glad
&
ioyful
in
me
that
am
thy
defender
&
conforter
/
lo
doughter
now
haue
I
satysfyed
thy
desyre
of
my
prouydence
/
of
the
whiche
thou
prayed
me
that
I
sholde
prouyde
for
that
necessites
of
my
creatures
/
&
thus
thou
knowes
&
hase
well
sene
/
that
I
am
no
dyspyser
of
very
holy
desyres
.
¶
How
this
soule
whan
she
gaue
worshyp
&
thankynge
to
go
/
she
prayed
that
he
wolde
speke
to
her
of
the
vertu
of
obedyence
.
THan
that
soule
had
suche
delyte
in
that
very
holy
pouerte
/
&
rapte
by
loue
as
a
drunken
soule
in
the
endelesse
magnyfycence
and
transformed
in
the
depenesse
of
his
meruaylous
prouydence
(
so
ferforth
)
that
she
beynge
in
the
vessell
of
the
body
/
wened
that
she
hadde
be
without
the
body
/
by
rauyshynge
of
the
fyre
of
his
charyte
made
in
her
/
she
behelde
stydfastly
with
the
eye
of
her
intelleccyon
in
his
dyuyne
maieste
/
sayenge
thus
to
the
endelesse
fader
.
¶
O
endelesse
fader
/
o
blessed
fayrenes
/
o
endelesse
wysdome
/
o
endeles
goodnes
/
o
endeles
myldenes
/
o
worthy
hope
/
o
refute
and
refressher
of
synners
/
o
meruaylous
largenesse
/
o
endeles
&
infynyte
good
/
o
all
wounded
in
loue
/
me
semeth
that
thou
hase
nede
of
vs
wretched
creatures
/
for
thy
speche
sheweth
as
thou
couthe
not
lyue
without
vs
/
not
withstondinge
thou
arte
endelesse
lyfe
of
whome
all
thynges
taken
lyfe
/
without
whom
may
no
thynge
lyue
/
why
arte
thou
so
wounded
in
the
loue
of
thy
reasonable
creatures
/
they
forsake
the
and
thou
serches
them
/
they
fle
fro
the
/
and
thou
comes
nyghte
to
theym
/
more
nerer
thou
myghe
neuer
come
/
than
for
to
sende
thy
onely
sothefast
sone
Ihesu
to
take
oure
flesshe
vpon
hym
.
¶
O
good
lorde
what
shall
I
saye
what
shall
I
speke
/
all
my
spekynge
is
to
the
no
spekynge
/
therfore
I
shal
say
thus
as
a
chylde
dothe
/
a
/
a
/
a
/
for
I
can
none
other
speke
/
the
tongue
of
my
body
is
suche
that
it
shall
haue
ende
/
and
therfore
it
can
not
expresse
the
affeccyon
of
the
soule
/
whiche
desyreth
īfynytely
/
me
semeth
that
I
may
saye
as
the
blessed
apostell
seynt
Paule
sayde
that
was
thus
.
¶
The
eye
may
not
se
/
the
ere
maye
not
here
/
nor
in
to
the
herte
maye
nor
ascende
suche
thynges
/
as
I
haue
sene
¶
And
what
hase
thou
sene
wretched
soule
¶
I
haue
sene
the
pryuytes
of
god
/
whiche
is
vnsefull
a
man
to
speke
.
¶
What
shall
I
than
saye
?
¶
Certayne
I
maye
nothynge
saye
worthyly
/
thus
abydynge
in
my
bodyly
wyttes
/
butone
thynge
I
saye
to
the
soule
thou
hase
tasted
&
sene
the
depenesse
of
the
endelesse
prouydence
of
god
/
therfore
blessed
fader
withou
ende
I
thanke
the
of
thy
greate
goodnesse
shewed
to
me
most
wretche
vnworthy
grace
/
&
bycause
I
consyder
wei
that
thou
arte
a
fulfyller
of
holy
desyres
/
I
desyre
the
that
yet
a
lytell
thou
vouche
safe
to
speke
to
me
of
the
vertu
of
obedyence
/
and
of
his
greate
excellence
/
as
thou
endeles
fader
behyght
me
/
that
I
maye
also
be
rapte
in
loue
with
that
vertu
/
and
that
I
maye
neuer
be
departed
nor
pass
awaye
fro
thy
obedyence
/
therfore
endeless
fader
I
beseche
the
for
thy
infynyte
goodnesse
tell
me
som
what
of
the
parfeccyon
of
vertues
/
and
where
I
may
fynde
it
/
and
what
is
the
cause
why
it
is
taken
awaye
fro
me
/
and
what
thynge
it
is
that
gyueth
it
to
me
/
&
a
token
that
I
maye
knowe
whyder
that
I
haue
it
or
not
.
And
here
now
moder
and
sustren
endeth
your
.vi.
booke
/
in
the
whiche
you
may
fynde
ghostly
fruytes
and
herbes
ryght
many
with
grete
vertues
and
odyferous
smelles
/
ryghte
plesaunte
and
profytable
for
the
infyrmytes
&
sekenesse
of
that
soule
/
also
dyuers
maters
and
ensamples
of
good
and
holy
lyuynge
/
with
the
parfyte
maner
of
fysshynge
of
soules
/
with
other
mo
.
Septima
¶
The
seuenth
boke
.
¶
The
fyrste
chapyter
of
the
seuenth
party
/
and
the
chapyters
of
this
party
speke
of
the
vertu
of
obedyence
/
&
fyrste
how
odedyence
is
had
/
and
what
is
that
thynge
/
whiche
putteth
obedyence
fro
vs
/
&
what
is
the
token
of
obedyence
that
a
man
hathe
it
or
that
he
haue
it
not
&
who
is
the
felowe
of
obedyence
/
and
of
whome
it
is
noryshed
/
and
of
other
maters
/
as
it
is
specyfyed
in
the
kalender
.
Ca.
i.
obedience
In
obedience
THan
the
most
souerayne
/
endelesse
/
&
pyteous
fader
turned
his
eye
of
mercy
&
myldenesse
to
the
beudure
soule
/
&
sayde
thus
.
¶
O
dere
doughter
holy
desyres
&
ryghtwyse
petycyons
sholde
be
herde
/
&
therfore
I
moste
souerayne
truthe
shall
fulfyll
truly
my
promyse
/
in
that
that
I
behyght
to
satysfy
to
thy
desyre
/
thou
hase
asked
me
of
obedyence
where
thou
myght
fynde
it
/
&
what
is
that
thynge
that
putteth
awaye
obedyence
fro
the
/
and
what
is
ye●oken
how
it
maye
be
knowen
whyther
a
man
haue
obedyence
or
not
.
¶
To
this
I
answere
and
saye
/
that
thou
fyndes
obedyence
moste
p●rfytely
in
my
ryght
swete
and
well
byloued
onely
sone
Ihesu
/
for
in
hym
the
vertu
was
so
parfyte
/
that
he
ranne
for
to
fulfyll
it
vnto
the
moste
〈◊〉
dethe
of
the
crosse
/
&
what
thynge
it
is
that
withdraweth
obedyence
awaye
fro
the
/
I
shall
also
tell
that
the
cause
that
thou
must
beholde
in
the
fyrste
man
Adam
/
&
there
thou
shall
fynde
the
very
cause
that
auoyded
very
obedyence
fro
hym
/
whiche
was
putte
to
him
of
me
endelesse
fader
/
beholde
well
&
thou
shall
se
that
it
is
pryde
/
whiche
came
out
fro
his
owne
proper
loue
&
plesaunce
of
his
felowe
Eue
/
this
is
the
cause
that
withdrewe
the
parfeccyon
fro
obedyence
/
&
broughte
in
vnobedyence
/
by
the
whiche
lyfe
of
grace
is
withdrawe
and
dethe
is
brought
in
/
fro
innosency
vnto
vnclennesse
that
man
is
fall
in
/
&
in
to
greate
mysery
/
that
token
for
to
knowe
that
thou
hase
this
vertu
is
pacyence
/
&
he
that
hathe
not
pacyence
/
sheweth
well
that
he
hathe
no
obedyence
/
but
take
hede
that
in
two
maner
of
wyses
obedyence
is
kepte
.
¶
The
one
is
more
perfyte
than
the
other
/
yet
be
they
not
departed
ysonder
/
but
knytte
togyder
(
as
I
haue
tolde
the
beofre
)
of
the
counseyles
&
preceptes
/
that
one
is
good
&
parfyte
/
but
the
other
is
more
perfyte
/
&
there
maye
none
come
to
lyfe
euerlastynge
/
but
he
be
obedyent
/
for
without
obedyence
maye
none
enter
ther
/
bycause
it
is
opened
with
that
keye
of
obedyence
/
&
shutte
with
the
keye
of
inobedy●●●
neu●r
the
lesse
I
〈◊〉
by
my
infynyte
goodnesse
seynge
that
man
whiche
I
ioued
somoche
/
〈◊〉
not
come
agayne
〈◊〉
am
his
parpetual
ende
/
toke
the
k●yes
of
obedyice
&
〈◊〉
them
that
handes
of
my
onely
sothefast
sone
Ihesu
/
&
him
as
a
porter
hathe
shutte
the
gate
of
Ihesu
/
so
the
wout
this
〈◊〉
of
〈…〉
&
this
porter
maye
none
enter
ther.
¶
And
therfore
my
sone
sayde
in
the
holy
gospell
/
that
none
maye
come
to
the
fader
/
but
by
hym
/
helest
with
you
his
swete
keye
of
obedyence
/
whan
he
ascended
to
me
/
for
he
lefte
it
with
his
Vycar
in
erthe
/
to
whome
all
ye
owe
to
obeye
vnto
the
dethe
/
&
he
that
is
out
of
obedyence
/
he
dwelleth
in
the
state
of
dampnacyon
.
¶
I
wyl
now
that
thou
se
&
knowe
this
greate
excellent
vertu
/
in
my
meke
vndefouledlābe
Ihesu
cryste
.
¶
Fro
whense
came
that
obedyence
?
¶
Certayne
of
my
blessyd
sone
Ihesu
cryste
/
for
loue
that
he
hadde
to
my
worshyp
/
&
to
youre
helthe
.
¶
But
whense
came
the
loue
?
¶
Fro
the
lyght
of
clere
syght
/
with
the
which
a
soule
seeth
clerely
the
dȳuyne
essencyall
beynge
&
the
endeles
trynyte
/
&
so
alwaye
it
seeth
me
endelesse
god
.
¶
This
vysyon
wrought
so
parfytely
in
him
/
that
he
put
awaye
fro
you
youre
infydelyte
/
whiche
also
was
to
me
his
endelesse
fader
so
trewe
/
that
he
ranne
with
the
gloryous
lyght
by
the
waye
of
obedyence
/
as
suche
one
that
were
all
rapte
in
loue
/
&
bycause
loue
goeth
not
alone
/
but
true
with
felyshyp
of
very
ryall
vertues
/
for
euery
vertu
taketh
lyfe
of
the
loue
of
charyte
/
than
my
sone
Ihesu
had
whi●
loue
vertu
assocyate
therto
/
thoughe
vertues
were
otherw●se
on
him
/
&
all
otherwyse
in
you
/
but
ymonge
all
vertues
they
that
be
very
obedyent
/
be
very
pacyent
whiche
is
the
pythe
of
obedyence
/
&
it
is
a
very
parfyte
token
for
to
knowe
whyther
a
soule
haue
obedyence
vertuously
or
not
/
or
whyther
it
be
in
grace
&
loue
truly
or
not
/
therfore
the
moder
charyte
hathe
gyuen
pacyens
to
the
vertu
obedyence
/
for
her
syster
&
she
hathe
so
coupled
them
togyder
/
that
the
one
may
neuer
be
departed
fro
the
other
/
for
other
thou
hase
bothe
or
none
.
¶
This
vertu
of
obedyence
hathe
also
a
norse
whiche
norysheth
her
that
is
very
mekenesse
/
for
a
man
is
somoche
obedyent
/
as
he
is
meke
/
&
so
moche
he
is
meke
/
as
he
is
obedyent
/
this
mekenes
is
the
berer
&
norse
also
of
charyte
/
for
the
mylke
of
charyte
no
rysheth
the
vertu
of
obedyence
/
the
clothynge
that
this
norse
gyueth
to
this
vertu
of
obedyence
is
vylyte
/
that
is
settynge
lytell
by
theyr selfe
/
&
arayenge
theyr selfe
with
shamis
&
repreues
/
in
dysplesynge
of
theyr selfe
/
&
plesynge
of
me
.
¶
In
whom
shal
thou
synde
this
?
¶
Certayne
in
cryst
my
onely
swete
sone
/
who
dyspysed
&
set
lesse
by
hymselve
than
he
dyd
/
he
fulfylled
hymselve
with
repreues
/
shames
/
&
scornes
/
&
he
to
the
vtterest
dyspleased
hymselfe
(
that
is
his
bodyly
lyfe
)
for
to
please
me
/
who
was
more
pacyent
than
he
/
for
thers
was
no
noyse
of
grutchynge
herde
of
him
in
no
maner
of
wyse
/
but
with
pacyence
he
fulfylled
lowly
my
obedyence
/
that
was
put
to
him
of
me
/
therfore
in
him
ye
sholde
fynde
this
vertu
of
obedyence
parfytely
/
he
lefte
to
you
this
doctryne
and
this
rule
/
whiche
rule
he
kepte
fyrst
hymselve
/
he
is
that
rule
whiche
gyueth
lyfe
/
for
he
is
the
ryghtwaye
to
lyfe
/
and
therfore
he
saythe
hymselve
thus
.
¶
I
am
waye
/
truthe
/
&
lyfe
/
&
he
that
goeth
by
hym
/
gothe
in
lyght
/
&
he
that
goeth
in
the
lyght
maye
not
stamble
nor
fall
/
for
the
lyght
dothe
awaye
fro
hym
derkenesse
of
his
owne
proper
loue
/
by
the
whiche
he
fell
in
to
inobedyence
(
as
I
haue
sayde
the
)
that
the
felowe
of
obedyence
is
mekenesse
/
so
I
saye
to
the
that
inobedyence
cometh
of
pryde
/
whiche
pryde
procedeth
out
of
the
proper
loue
&
depryueth
a
soule
fro
mekenesse
/
the
suster
of
inobedyence
that
cometh
oute
fro
ꝓper
loue
is
vnpacyence
/
&
pryde
norysheth
it
with
the
derkenesse
of
infydelyte
/
rennynge
by
the
derke
waye
/
that
yeldeth
&
gyueth
endelesse
dethe
/
therfore
I
wyll
that
all
ye
rede
in
this
gloryous
rule
of
my
sone
Ihesu
/
wher
ye
shal
fynde
al
maner
vertu
.
¶
How
obedyence
is
a
keye
wherwith
heuen
is
opened
/
&
how
the
keye
must
haue
a
thonge
and
be
borne
by
a
gyrdell
.
Sythen
I
haue
tolde
the
where
thou
shall
fynde
the
vertu
of
obedyence
&
fro
wense
it
cometh
/
&
who
is
her
felowe
/
and
of
whome
it
is
noryshed
/
therfore
nowe
shall
I
tell
the
bothe
of
them
that
be
obedyent
/
and
also
of
theym
that
be
inobedyent
togyder
/
and
of
obedyence
bothe
in
generall
and
in
specyall
/
that
of
obedyence
/
all
the
commaundymentes
/
&
all
the
coūseples
/
&
all
youre
feythe
is
grounded
vpon
obedyence
/
for
in
the
vertu
of
obedyence
/
ye
shewe
youreselfe
feythful
and
trewe
/
generally
of
my
sothefastnesse
be
put
to
you
the
preceptes
of
the
lawe
.
¶
The
pryncypal
commaundyment
of
the
lawe
is
to
loue
me
aboue
all
thynges
/
&
youre
euencrysten
as
youre selfe
/
and
these
two
be
so
knytte
and
coupled
togyder
with
other
/
that
one
of
these
maye
not
be
kepte
/
but
all
other
be
kepte
/
for
he
that
kepeth
this
kepeth
all
other
/
and
is
bothe
to
me
and
to
his
neyghboure
feythefull
and
trewe
/
he
loueth
me
&
stondeth
in
the
loue
of
my
charyte
/
and
therfore
he
is
obedyent
/
he
maketh
hymselfe
so
get
to
the
commaundymentes
of
the
lawe
/
and
to
reasonable
creatures
for
me
/
and
with
mekenesse
&
pasyence
he
suffereth
all
maner
labour
&
detraccyon
of
his
neyghbour
.
¶
This
obedyence
was
and
is
of
suche
excellence
/
that
all
ye
therof
haue
take
and
receyued
grace
/
lyke
as
of
inobedyence
ye
toke
and
receyued
dethe
/
it
hadde
not
be
ynoughe
for
you
that
that
same
obedyence
had
be
soly
in
my
sone
/
and
you
yourselfe
had
not
excercysed
it
.
¶
I
tolde
the
ryghte
nowe
of
that
obedyence
was
&
is
a
keye
wher
with
heuen
is
opened
/
whiche
keye
my
sone
he
hathe
putte
in
his
Vycars
hondes
/
&
his
Vycar
hathe
putte
the
same
keye
in
the
hondes
of
them
that
haue
take
the
sacrament
of
holy
baptym
/
in
receyuynge
of
the
whiche
baptym
/
he
promytteth
to
forsake
and
renounce
the
deuyll
/
the
worlde
/
delyres
/
and
all
his
pompes
/
and
so
in
suche
promyse
for
to
obeye
/
he
receyueth
the
keye
of
obedyence
/
&
thus
eche
man
hathe
it
in
specyall
/
and
it
is
the
same
keye
that
my
sone
had
.
¶
Therfore
yf
a
man
go
not
with
lyghte
of
feythe
and
with
the
honde
of
very
loue
,
for
to
open
with
this
keye
the
gate
of
heuen
/
he
shall
neuer
enter
therin
/
thoughe
my
sone
haur
opened
it
by
his
ascēcyon
/
for
thoughe
I
made
you
without
you
/
and
loued
you
or
that
ye
loued
me
/
yet
without
you
I
may
not
saue
you
.
¶
Therfore
ye
muste
bere
youre
keye
of
obedyence
in
your
honde
/
and
ye
muste
be
euer
goynge
and
no
syttynge
/
that
is
goynge
by
the
doctryne
of
my
onely
sothefaste
sone
Ihesu
(
and
not
sytte
)
that
is
not
settynge
youre
affeccyon
in
thynge
that
shall
haue
ende
/
as
fooles
do
that
folowe
after
the
olde
man
/
that
is
theyr
fyrste
fader
Adam
/
doynge
and
workynge
as
he
dyd
/
whiche
threwe
fro
hym
the
keye
of
obedyence
in
the
fenne
and
fylthe
of
vnclennes
/
brekynge
it
with
the
hamer
of
pryde
/
and
made
it
rusty
with
his
owne
proper
loue
/
and
ther
it
laye
&
rusted
vnto
the
tyme
my
sone
came
whiche
toke
that
keye
of
obedyence
out
of
the
fenne
/
and
clensed
it
in
the
fyre
of
his
dyuyne
charite
/
&
washed
it
in
his
precyous
blode
/
&
he
made
it
bryght
with
the
swerde
of
ryghtwysenesse
/
rubbynge
awaye
youre
wyckednesse
vpon
the
Anuelde
(
his
blessyd
body
)
and
there
he
shope
it
&
made
so
parfytely
/
that
as
ofte
as
a
man
dystroyeth
the
keye
by
his
owne
fre
choyse
/
by
medyacyon
of
my
grace
he
maye
yf
he
wyll
with
these
instrumentes
make
it
and
shape
it
newe
agayne
.
¶
O
blynde
man
and
more
than
a
blynde
man
/
that
after
tyme
thou
hase
dystroyed
the
keye
of
obedyence
/
takes
thou
no
hede
nor
charge
for
to
make
it
agayne
/
byleues
thou
not
that
ryght
as
inobedyence
hathe
shutte
and
closed
heuen
/
ryght
so
obedyence
maye
open
it
/
trowes
thou
that
pryde
whiche
fell
fro
thens
shall
ascende
thyder
agayne
/
trowes
thou
for
to
come
in
thyder
to
the
weddynge
feest
with
thy
foule
torne
cote
/
wenes
thou
that
yf
thou
sytte
&
bynde
thyselfe
in
the
bonde
of
deedly
synne
/
that
thou
maye
come
thyder
&
open
the
gate
without
the
keye
of
obedyence
(
thynke
it
not
)
for
than
thy
thought
is
dysceyued
/
thou
must
be
vnlosed
out
of
deedly
synne
by
holy
confessy
on
and
contrycyon
of
herte
/
and
satysfaccyon
with
an
holy
purpose
neuermore
so
to
offende
.
¶
Than
shall
thou
caste
thy
foule
ragged
cote
in
to
the
erthe
/
and
thou
shall
renne
with
thy
weddynge
cote
with
lyght
of
feythe
and
with
the
keye
of
obedyence
in
thy
honde
for
to
open
the
gate
of
heuen
hange
therfore
this
keye
by
the
thonge
of
abieccyon
&
bylyte
/
&
dysplesaunce
of
thyselfe
and
also
of
the
worlde
/
of
the
whiche
dysplesaunce
thou
shall
make
the
a
gyrdell
/
than
gyrde
the
faste
that
thou
lose
not
thy
keye
of
obedyence
.
¶
Knowe
well
dere
doughter
that
there
be
many
whiche
haue
take
this
keye
of
obedyence
/
for
they
knowe
well
and
se
with
the
lyght
of
feythe
/
that
they
maye
none
otherwyse
ascape
endelesse
dampnacyon
yet
withoute
gyrdell
gyrde
to
them
they
holde
it
in
theyr
honde
/
and
also
without
thonge
with
inforthe
/
that
is
that
they
araye
them
not
within
with
the
cote
of
my
plesaunce
/
but
rather
plesen
themselfe
/
al
suche
haue
not
yet
the
thonge
of
abieccyon
and
vylyte
/
desyrynge
to
be
most
abiecte
and
vyle
/
but
they
haue
more
delyte
of
the
presynge
of
men
/
these
be
ryght
able
for
to
lose
theyr
keye
of
obedyence
/
whan
there
cometh
neuer
so
lytell
trybulacion
be
it
bodyly
or
ghostly
/
and
but
that
they
be
ryghte
well
ware
by
foly
of
the
honde
(
of
holy
desyre
they
lose
it
)
the
whiche
losse
is
nothynge
elles
/
but
a
maner
forsakynge
for
all
that
wyll
serche
therafter
/
they
fynde
it
as
longe
as
they
lyue
/
and
those
that
wyll
not
serche
therafter
/
they
may
neuer
fynde
it
.
¶
But
how
maye
it
be
knowen
whan
it
is
loste
?
¶
Certayne
by
impacyence
/
for
pacyence
is
knytte
with
obedyence
/
he
that
is
not
pacyent
/
it
sheweth
well
that
there
is
no
obedyence
in
the
soule
.
¶
O
how
swete
in
this
vertu
of
obedyence
and
how
gloryous
in
the
whiche
be
all
heuenly
vertues
/
for
she
is
conceyued
and
borne
of
charyte
/
in
her
is
grounded
and
set
the
stone
of
holy
feythe
/
she
is
a
quene
/
for
he
of
whome
she
is
a
spouse
/
feleth
neuer
,
no
euyll
/
he
feleth
euer
peas
and
quyetnesse
/
for
there
maye
neuer
no
tempestes
of
the
see
greue
hym
nor
noye
hym
/
he
feleth
neuer
wronges
/
for
he
wyll
euer
obeye
as
it
is
commaunded
to
hym
/
he
hathe
no
peyne
/
for
his
appetyte
is
euer
ful
/
in
asmoche
as
obedyence
hathe
made
hym
well
ruled
&
ordeyned
onely
for
to
tast
me
that
maye
/
can
/
&
wyll
fulfyll
his
desyre
.
¶
He
hathe
also
dyspoyled
hymselfe
fro
worldely
ryches
/
and
so
in
alother
thynges
whiche
were
to
longe
to
tell
/
he
fyndeth
peas
&
quyetnesse
.
¶
O
obedyence
that
without
labour
of
shyp
&
perell
/
thou
comes
parfytely
to
the
hauen
of
helthe
/
thou
confortes
the
with
my
onely
sothefast
sone
Ihesu
/
for
thou
ascendes
to
the
shyp
of
the
holy
crosse
/
ther
makynge
the
redy
for
to
suffer
/
where
thou
desyres
not
to
passe
the
very
obedyence
of
my
sone
/
nor
for
to
go
out
of
his
doctryne
/
than
thou
makes
to
the
of
the
crosse
a
meettable
/
where
thou
etes
&
receyues
meet
of
the
helthe
of
thy
soule
/
dwellynge
and
abydynge
in
the
loue
of
neyghbourheed
/
thou
arte
oned
&
coupled
with
very
mekenesse
/
and
therfore
thou
desyres
not
thy
neyghbours
good
agaynst
his
wyl
/
thou
arte
ryght
without
ony
crokednesse
/
for
thou
makes
a
ryghte
herte
&
not
a
feyned
herte
to
loue
my
reasonable
creatures
frely
&
not
feyntly
/
thou
arte
a
graye
mornynge
/
whiche
ledes
with
the
lyghte
of
dyuyne
grace
/
thou
arte
a
sonne
that
warmes
/
for
thou
arte
not
with
out
the
hete
of
charyte
/
thou
makes
the
erthe
to
brynge
forthe
fruyte
/
that
is
that
all
the
instrumentes
bothe
of
the
body
&
soule
do
brynge
forthe
fruyte
/
whiche
fruyte
gyueth
lyfe
bothe
to
hym selfe
&
to
his
neyghboure
/
thou
arte
all
●ocunde
&
mery
/
for
thy
face
is
not
troubled
by
vnpacyence
/
but
thou
hase
a
peaseable
&
plesaunte
syghte
in
thy selfe
/
thou
arte
all
clere
with
a
greate
clerenes
/
&
stronge
with
a
grete
strengthe
&
abydynge
with
longe
ꝑseueraunce
(
in
somoche
)
that
what
the
euer
thou
holdes
or
occupyes
/
thou
hase
heuen
opened
with
the
/
thou
arte
also
a
precyous
Margaryte
stone
hyd
&
vnknowen
&
caste
out
of
the
worlde
/
in
settynge
nought
by
thy selfe
/
but
puttynge
thyselfe
by
subieccyon
vnder
all
reasonable
creatures
/
thy
lordeshyp
is
so
greate
that
there
maye
none
passe
the
in
domynacyon
/
for
thou
arte
gone
out
of
the
deedly
bondage
of
thy
proper
seusualyte
/
whiche
withdraweth
the
fro
thy
worshypfull
dygnyte
/
&
whan
that
this
enemy
was
dystroyed
with
hate
&
dysplesaunce
of
thy
proper
complayntes
/
than
thou
had
agayne
vtterly
thy
fredome
.
¶
Here
also
he
speketh
of
the
mysery
of
them
that
be
not
obedyent
/
&
of
that
excellent
grace
of
them
that
be
obedyent
.
O
Ere
doughter
all
this
hathe
my
goodnes
&
prouydence
done
/
whiche
hathe
prouyded
that
my
onely
incarnate
sone
sholde
reforme
this
keye
of
obedyence
(
as
it
is
sayd
before
)
but
worldly
men
destytute
&
barayne
fro
all
vertu
do
worke
the
contrary
/
for
they
be
as
beestes
without
brydels
/
in
asmoche
as
they
haue
not
the
youke
of
obedyence
/
&
therfore
they
renne
fro
yll
in
to
worse
/
&
fro
syn
to
synne
/
fro
wretchednesse
to
wretchednesse
/
fro
derke
to
derker
/
&
fro
dethe
to
dethe
(
in
somoche
)
that
at
the
last
they
come
to
the
pytte
of
dethe
/
with
the
worme
of
conscyence
whiche
shall
euer
frete
them
/
&
all
be
it
that
they
maye
yet
other
whyle
take
vpon
them
obedyence
/
that
is
to
obey
to
the
commaundymentes
of
that
lawe
/
sorowynge
for
the
tyme
that
they
haue
loste
by
inobedyence
/
yet
neuertheles
it
is
full
harde
to
wynne
it
agayne
/
for
the
longe
custome
of
synne
&
therfore
ther
sholde
none
truste
in
this
delayenge
for
to
take
the
keye
of
obedyence
in
that
laste
ende
/
thoughe
it
so
be
that
euery
man
oweth
and
sholde
hope
as
longe
as
he
hathe
tyme
and
space
of
lyfe
/
but
yet
he
sholde
not
truste
therin
/
so
that
therby
he
delaye
for
to
correcke
and
amende
his
lyfe
.
what
is
the
cause
of
so
greate
euyl
&
so
greate
blyndenesse
/
that
they
knowe
not
this
blessed
treasure
?
¶
Certayne
the
cloude
of
ꝓper
loue
with
wretched
pryde
/
by
the
whiche
they
be
gone
out
of
obedyence
/
&
fall
in
to
inobedyence
/
&
as
longe
as
they
be
vnobedyent
/
so
longe
they
be
vnpacyent
(
as
I
haue
tolde
the
before
)
&
with
vnpacyence
/
they
suffer
vntollerable
peines
/
whiche
vnpacyence
hathe
draw
them
out
fro
the
waye
of
truthe
/
so
makynge
them selfe
felowes
to
fendes
/
with
whome
(
but
yf
they
amende
them
)
they
go
with
theyr
owne
inobedyence
in
to
the
endelesse
turmentes
/
lyke
as
my
dere
seruauntes
/
frendes
/
kepers
/
&
very
obeyers
to
my
lawe
shall
Ioye
&
be
glad
in
euerlastynge
blysse
/
with
my
onely
sothfaste
sone
Ihesu
/
that
meke
and
vndefouled
lambe
/
maker
/
keper
/
&
gyuer
of
the
lawe
/
in
this
lyfe
all
those
that
kepe
very
obedyence
/
they
taste
peas
&
receyue
blessed
lyfe
/
&
they
aray
than
with
the
most
parfyte
charyte
/
in
whom
is
peas
without
warre
/
good
without
yl
/
lykernesse
without
drede
/
honger
withoute
peyne
/
lyghte
without
derkenes
/
&
one
souerayne
good
/
of
whome
all
very
rasters
take
parte
.
¶
Who
hathe
so
brought
to
man
so
grete
good
?
¶
Certayne
the
blode
of
the
vndefouled
lambe
/
by
whose
vertu
the
keye
of
obedyence
hathe
loste
his
rust
/
that
ye
maye
open
the
gate
of
heuen
with
that
same
keye
thus
than
obedyence
by
vertu
of
my
sones
blode
/
hathe
opened
to
the
the
gate
of
heuen
¶
O
fooles
very
vnwytty
folke
/
delaye
no
longer
for
to
come
out
of
the
fylthe
of
vnclennesse
/
for
it
semeth
that
ye
do
as
hogges
/
the
whiche
walowe
them
in
fylthe
/
so
it
semeth
that
ye
do
in
the
fylthe
of
carnall
delyte
/
forsake
your
vnryghtwysenesse
/
manslaughter
/
hate
/
rancour
/
detraccyon
/
gronynge
/
false
Iudgementes
/
&
crueltes
/
by
the
whiche
ye
vse
for
to
do
thefte
and
trechery
to
youre
neyghbours
/
with
mys
ruled
pleasures
&
delyces
of
the
world
.
¶
Cut
a
way
your
hornes
of
pryde
/
by
the
whiche
cuttynge
awaye
/
ye
shall
dystroye
the
hate
that
ye
haue
in
your
mouthes
/
agaynst
them
whiche
do
you
wronge
/
mesure
the
wronge
that
they
do
to
me
&
to
your
neyghbours
/
&
than
shall
ye
fynde
in
rewarde
of
them
/
that
wronges
whiche
be
done
to
you
be
noughte
/
ye
knowe
wel
that
yf
ye
abyde
in
hate
/
ye
do
me
wronge
/
in
asmoche
as
ye
breke
my
commaundymentes
/
there
ye
sholde
loue
me
aboue
all
thynges
/
&
youre
neyghboure
as
youreselfe
/
you
do
wronge
to
your
neyghbour
/
so
depryuynge
you
fre
the
loue
of
charyte
/
for
I
haue
gyuen
you
by
commaundyment
/
that
ye
sholde
loue
me
aboue
all
thynges
/
and
youre
neyghboure
as
youreselfe
.
¶
There
was
neuer
sette
nor
putte
other
glose
(
than
as
is
sayde
)
and
yf
they
do
you
wronge
/
sholde
ye
not
therfore
loue
them
?
yes
certayne
ful
&
hole
/
for
that
was
byd
to
you
of
my
onely
sothfast
sone
Ihesu
whiche
kepte
fully
the
same
/
that
ye
with
the
same
fulnesse
sholde
kepe
&
do
that
same
to
youre
enemyes
/
&
yf
ye
kepe
it
not
/
than
ye
do
harme
to
yourselfe
and
wronge
to
youre
soule
/
depryuynge
it
fro
the
lyfe
of
grace
.
¶
Take
you
therfore
&
receyue
the
keye
of
obedyence
with
the
lyghte
of
feythe
/
go
ye
no
more
fro
this
tyme
forthewarde
with
suche
blyndenesse
and
derkenesse
of
synne
/
nor
with
suche
dulnesse
/
but
with
brennynge
loue
kepe
this
obedyence
/
that
with
the
trewe
kepers
of
my
lawe
ye
may
at
the
last
taste
very
lyfe
euerlastynge
Amen
.
¶
The
seconde
chapyter
is
of
them
that
sette
somoche
loue
to
obedyence
/
that
it
suffyseth
not
to
them
for
to
obey
to
the
generall
obedyence
/
as
to
the
commaundymentes
of
god
/
but
yf
they
take
&
be
bounde
to
some
specyall
obedyence
.
¶
Also
how
a
man
cometh
&
by
what
maner
fro
the
generall
obedyence
to
the
specyal
/
and
of
the
excellences
of
relygyon
/
and
of
other
maters
as
be
rehersed
before
in
the
kalender
.
Ca.
ii
.
Ryght
dere
doughter
there
be
some
/
in
whome
the
fyre
of
loue
encreseth
sore
anendes
this
obedyence
/
and
bycause
the
fyre
of
loue
is
not
without
hate
of
proper
sensualyte
/
for
by
encresynge
of
that
fyre
/
hate
encreseth
in
theym
/
so
that
what
by
hate
and
what
by
loue
they
holde
them
not
content
/
onely
to
lyue
vnder
the
generall
obedyence
of
the
commaūdy
mentes
of
the
lawe
/
to
the
whiche
(
as
it
is
sayde
before
)
all
ye
be
bounde
to
kepe
yf
ye
wyll
haue
lyfe
euer
lastynge
/
but
they
take
vpon
them
a
more
specyall
obedyence
/
whiche
is
a
synguler
obedyence
that
gouerneth
a
soule
in
greate
perfeccyon
/
by
the
whiche
they
make
themselfe
special
kepers
of
the
counseyles
/
bothe
actually
and
mentually
/
all
suche
wyll
for
hate
that
they
haue
to
themselfe
slee
in
them selfe
theyr
owne
wyll
/
&
bynde
them
more
straytly
in
relygyon
or
els
out
of
relygyon
/
for
to
bynde
them
to
obeye
to
some
creature
/
submyttynge
to
them
theyr
wylles
/
that
they
maye
therby
more
spedefully
open
the
gates
of
heuen
.
¶
These
be
those
of
whome
I
spake
to
the
before
/
whiche
haue
chosen
the
moste
parfyte
obedyence
.
¶
Lo
doughter
I
haue
tolde
the
fyrste
of
the
generall
obedyence
/
and
bycause
I
knowe
well
thy
wyll
is
that
I
sholde
tell
the
somewhat
of
the
moste
parfyte
and
specyall
obedyence
/
therfore
now
I
shall
tell
the
of
the
seconde
/
the
whiche
is
neuer
separate
fro
the
fyrste
/
but
it
is
more
parfyte
(
for
as
I
haue
tolde
the
)
they
be
so
coupled
and
knitte
togyder
/
that
they
may
not
be
departed
.
¶
Also
I
tolde
the
fro
whense
that
obedyence
came
/
&
where
it
is
founde
/
&
what
thynge
it
is
that
wihdraweth
it
fro
you
/
therfore
now
I
shall
tell
the
of
the
specyall
obedyence
/
not
for
to
withdrawe
the
fro
the
fyrste
.
¶
Now
a
man
cometh
and
by
what
maner
fro
the
generall
obedyence
to
the
specyall
/
and
of
the
excellence
of
relygyon
.
A
Soule
that
with
loue
receyueth
the
youke
of
obedyence
of
that
commaundymentes
of
my
onely
sothefast
sone
Ihesu
/
suynge
his
doctryne
&
excercysynge
hymselve
in
suche
wyse
(
as
I
haue
tolde
the
vertuously
in
this
generall
obedyence
)
he
shal
come
to
the
seconde
obedeynce
with
the
same
lyghte
as
he
came
to
the
fyrste
/
for
with
lyghte
of
holy
feythe
he
knewe
my
sothefast
truthe
/
&
my
meruaylous
loue
whiche
I
haue
to
the
freylte
of
mankynde
/
in
the
blode
of
my
meke
lambe
/
&
bycause
suche
a
soule
can
not
vertuousli
answere
to
me
in
suche
parfeccyon
as
he
sholde
/
therfore
he
seeth
with
the
same
lyght
in
what
place
&
in
what
wyse
he
myght
yelde
to
me
my
dewte
/
and
ouercome
his
ownefreylte
/
&
also
sle
his
owne
wyl
in
this
consyderynge
/
he
fyndeth
with
lyght
of
feythe
a
place
(
that
is
holy
relygyon
)
whiche
is
made
and
set
of
the
holy
ghost
/
as
a
shyp
for
to
receyue
soules
/
wyllynge
for
to
renne
to
parfeccyon
/
then
for
to
lede
&
brynge
to
the
hauen
of
helthe
.
¶
The
patrone
of
this
shyp
is
the
holy
ghost
/
whiche
neuer
sayleth
in
hymselfe
/
for
no
defantes
of
ony
maner
relygyous
subiecte
that
trespaseth
in
relygyon
/
what
that
euer
he
be
that
trespaseth
in
relygyon
/
he
offendeth
in
the
shyp
of
relygyon
/
but
he
maye
not
offende
the
relygyon
in
it selfe
/
but
he
offendeth
&
hurteth
hymselfe
.
¶
Neuertheles
yet
it
happeth
so
that
for
the
defaute
of
hym
that
trespaseth
in
the
shyp
/
by
mys
gouernaunce
of
holdynge
of
the
sterne
/
oftetyme
the
shyp
stondeth
in
greate
perell
/
&
is
in
poynte
for
to
be
drenched
/
these
be
wretched
and
wycked
gouernoures
/
&
prelaces
sette
in
gouernaunce
of
relygyon
/
by
the
patrone
of
this
shyppe
of
relygyon
.
¶
This
shyp
of
relygyon
is
of
suche
excellence
in
it selfe
/
that
thy
tongue
is
vnsuffycyent
for
to
tell
it
/
(
&
therfore
as
I
sayde
)
suche
a
soule
after
the
fyre
of
desyre
/
is
increased
in
her
with
holy
hate
of
herselfe
/
whan
she
hathe
founde
a
place
of
relygyon
with
the
lyght
of
feythe
/
as
all
deed
&
mortyfyed
to
the
worlde
/
she
entreth
in
to
the
same
/
yf
she
be
a
very
obedyent
soule
/
that
is
yf
she
haue
before
kepte
parsytely
the
generall
obedynece
of
the
commaundymentes
/
&
yet
though
she
enter
vnparfytely
(
that
is
that
she
kepte
not
parfytely
the
commaundymentes
)
she
maye
yf
she
wyll
excercyse
herselfe
in
vertu
of
obedyence
/
&
attayne
and
come
to
the
parfeccyon
of
relygyon
/
all
be
it
that
yet
for
the
more
party
whiche
enter
in
to
relygyon
be
vnparfyte
/
for
some
enter
with
parfeccyon
/
some
for
drede
/
some
in
chyldeheed
/
some
for
peyne
/
&
some
by
fayre
speche
&
glosynge
/
all
suche
maye
be
good
and
holy
/
yf
suche
wyl
deuoutely
excercyse
themselve
in
vertu
/
and
contynu
to
the
laste
ende
of
dethe
/
for
onely
as
touchynge
the
entre
maye
no
man
deme
/
but
in
the
parseueraunce
&
abydynge
therin
/
for
many
enter
as
it
semeth
parfytely
/
whiche
afterwarde
wolde
fayne
turne
agayne
to
the
worlde
/
or
els
with
moche
vnparfeccyon
they
lyue
&
stonde
in
relygyon
/
and
therfore
the
maner
&
the
dede
by
whiche
a
soule
entreth
in
to
this
shyp
of
relygyon
/
whiche
maners
be
all
ordeyned
of
me
/
callynge
soules
to
relygyon
/
it
sholde
not
be
demed
/
but
onely
the
affeccyon
of
suche
a
soule
that
abydeth
in
the
same
relygyon
with
very
parseueraunce
.
¶
This
shyp
of
relygyon
is
ryche
/
&
therfore
it
nedeth
not
to
a
subiecte
not
for
to
thynge
of
his
nede
ghostly
nor
bodyly
/
for
yf
he
that
entreth
by
very
obedyence
&
a
trewe
keper
of
his
relygyon
/
it
shal
be
proued
for
him
by
his
patrone
/
that
is
the
holy
ghost
/
oreles
as
thou
knowes
well
I
tolde
the
whan
I
spake
to
the
of
my
prouydence
(
where
I
sayd
thus
)
that
my
seruauntes
though
they
be
poore
/
they
be
not
therfore
beggers
.
¶
In
the
same
wyse
all
such
as
be
entred
in
to
relygyon
/
yf
they
be
very
obedyent
/
they
shall
haue
that
they
nede
.
¶
Of
this
they
that
be
very
kepers
of
theyr
orders
/
haue
this
in
experyence
/
&
preue
it
daye
by
daye
.
¶
In
olde
tyme
also
whan
that
orders
of
relygyon
were
gouerned
by
the
floure
of
vertu
/
that
is
with
very
pouerte
&
frat●rnall
charyte
/
temporall
substaunce
fayled
them
neuer
/
but
that
they
hadde
euer
ynoughe
(
as
nede
requyred
)
&
the
more
that
they
had
of
temporall
substaunce
/
the
more
nedy
they
were
.
¶
Therfore
it
is
ryght
reasonable
that
they
be
pryued
to
the
vtterest
/
what
fruyte
they
haue
by
inobedyence
/
for
yf
they
were
very
obedyent
kepynge
the
vowe
of
pouerte
/
they
wold
neuer
be
ꝓprytaryes
nor
lyue
partyculerly
/
but
in
comune
.
¶
In
suche
poore
comune
lyuynge
they
fynde
ryches
of
holy
ordynaunce
/
set
&
ordeyned
with
greate
dyscrecyon
&
greate
lyght
of
suche
that
were
in
erthe
/
the
temple
of
the
holy
ghost
.
¶
Beholde
&
se
seynt
Benet
/
with
what
dyscrecyon
he
ordeyned
his
shyp
of
relygyon
/
be
holde
also
seynt
Frauncys
with
what
parfeccyon
and
pouerte
/
&
with
how
many
precyous
Margaryte
stones
of
vertu
/
he
ordeyned
the
shyp
of
his
order
/
ledynge
them
that
be
entred
therin
vnto
the
waye
of
hyghe
parfeccyon
/
&
he
hymselfe
was
the
fyrst
that
kepte
the
same
rule
/
gyuynge
to
them
that
enter
to
the
same
relygyon
/
very
&
holy
pouerte
for
theyr
spouse
/
the
whiche
pouerte
he
toke
also
for
his
owne
spouse
with
his
suster
vylyte
/
and
settynge
ryght
nought
by
hym selfe
/
but
he
vertuously
myslyket
hymselfe
/
and
he
desyred
neuer
with
out
my
wyll
for
to
please
ony
maner
creature
/
but
rather
he
desyred
to
be
sette
lytell
by
in
the
worlde
/
euer
turmentynge
and
punyshynge
his
body
/
and
also
sleynge
his
owne
proper
wyll
/
arayenge
hymselfe
with
repreues
/
peynes
/
and
shames
/
for
that
loue
of
my
sone
that
meke
and
vndefouled
lambe
Ihesu
cryste
/
with
whome
he
was
fastned
and
nayled
vpon
the
cros
by
affeccyon
of
loue
(
so
ferforth
)
that
by
specyall
and
synguler
grace
in
his
body
apered
the
woundes
of
my
onely
sothefast
sone
Ihesu
cryst
crucyfyed
/
and
so
was
shewed
in
the
vessell
of
the
body
/
the
whiche
was
in
affeccyon
of
the
soule
.
¶
Thus
he
made
awaye
hymselfe
to
his
subiectes
/
but
now
thou
wyll
aske
me
&
saye
/
whyther
all
other
relygyous
be
founded
&
set
in
that
same
parfeccyon
(
I
say
yes
)
but
in
euery
order
this
vertu
of
pouerte
is
not
pryncypall
/
thoughe
it
so
be
that
al
vertues
be
grounded
in
the
same
vertu
/
of
vertues
it
fareth
thus
/
that
all
they
take
lyfe
of
the
vertu
of
charyte
/
&
yet
neuerthelesse
(
as
I
haue
tolde
the
in
other
places
before
)
to
some
one
vertu
is
specyall
/
&
to
some
another
/
&
yet
all
they
dwell
in
charyte
.
¶
In
the
same
wyse
very
ꝓper
pouerte
was
with
this
poore
Frauncys
as
a
pryncypall
vertu
/
settynge
the
begynnynge
of
his
relygyous
shyp
/
pryncypally
by
his
affeccyon
of
loue
in
the
vertu
of
pouerte
/
and
so
makynge
a
strayte
order
/
for
all
parfyte
people
&
not
for
comune
people
/
but
for
fewe
&
good
(
I
saye
fewe
)
for
there
be
not
many
that
chosen
this
pouerte
in
the
same
order
/
&
therfore
theyr
defautes
be
multyplyed
ymonge
the
people
/
and
so
they
fayle
of
vertu
.
¶
This
is
no
defaute
of
the
shyp
/
but
it
is
for
defaute
of
vnobedyent
subiectes
&
mys
ruled
gouernoures
.
¶
Also
yf
thou
beholde
nowe
the
shyp
of
thy
fader
seynt
Domynycke
my
blessyd
chylde
/
thou
shall
se
how
he
setteth
a
parfyte
order
/
&
he
wolde
that
subiectes
whiche
enter
in
to
the
shyp
/
sholde
onely
take
hede
to
my
worshyp
&
helthe
of
soules
/
with
the
lyght
of
cunnynge
/
&
vpon
the
lyght
/
he
made
the
pryncypall
begynnynge
of
his
relygyon
/
yet
it
was
depryued
fro
that
very
wylful
pouerte
/
but
he
had
it
/
&
in
token
that
he
had
it
/
the
contrary
therof
dysplesed
him
somoch
/
that
he
lefte
to
his
chyldren
in
the
same
relygyon
by
his
testament
for
theyr
herytage
his
curs
&
myne
/
yf
they
euer
sholde
be
of
wyll
to
haue
or
kepe
ony
maner
of
possescyons
/
in
specyall
or
in
generall
.
¶
This
was
a
very
token
that
he
chose
to
his
spouse
the
quene
of
pouerte
/
but
for
his
pryncypall
vertu
that
he
sette
his
relygyon
vpon
/
was
the
lyghte
of
cunnynge
/
whiche
he
toke
myghtely
vpon
hym selfe
/
for
to
dystroye
erroures
&
here
syes
/
whiche
reygned
in
those
dayes
/
he
toke
vpon
the
offyce
of
my
sone
/
so
that
in
the
worlde
he
was
worthyly
called
a
postell
/
bycause
with
ryghte
greate
truthe
he
shewed
my
worde
/
puttynge
awaye
derkesse
&
gyuynge
lyghte
/
he
was
one
lyghte
that
shyned
in
the
derke
worlde
/
whiche
lyghte
I
gaue
to
the
worlde
by
meane
and
medyacyon
of
Mary
my
sones
worthy
moder
/
that
was
sende
to
the
mysteryall
body
of
holy
chyrche
/
as
a
dystroyer
of
heresyes
/
for
she
gaue
him
his
abyte
/
whan
the
offyce
of
prechynge
was
commytted
to
hym
by
my
sone
.
¶
Why
sayde
I
by
meane
and
medyacyon
of
the
most
blessyd
Mary
?
¶
For
she
prayed
that
the
heresyes
myght
be
dystryed
in
holy
chyrche
/
wherfore
I
chose
Domynycke
for
to
labour
ther
vpon
with
lyghte
of
cunnynge
/
of
the
whiche
lyghte
of
cunnynge
/
he
made
his
chyldren
in
the
same
relygyon
to
ete
vpon
the
table
of
the
crosse
/
vpon
the
whiche
crosse
was
sette
ymonges
them
the
table
of
holy
desyre
/
wher
soules
do
ete
for
my
honour
and
worshyp
/
he
wolde
not
that
his
chyldren
sholde
take
hede
to
ony
other
belynesse
/
than
onely
for
to
stonde
vpon
this
table
with
the
lyghte
of
cunnynge
/
for
to
seke
the
glory
and
laude
of
my
name
/
&
helthe
of
soules
/
that
they
sholde
haue
no
mater
for
to
beletted
in
other
thynges
/
he
dyd
withdrawe
fro
than
the
besynesse
of
temporall
goodes
/
whom
he
wolde
were
poore
/
he
doubted
neuer
for
no
lyuelod
for
them
/
nor
he
neuer
dredde
that
/
for
he
had
myghtyly
arayed
him
in
very
feythe
&
in
stydfast
hop
/
&
so
hoped
in
my
prouydence
/
he
wolde
also
that
they
sholde
kepe
obedyence
/
&
that
they
be
obedyent
for
to
do
that
thynge
to
the
whiche
they
be
chosen
/
&
also
bycause
that
by
vnclene
lyuynge
the
eye
of
intelleccyon
is
blynded
(
&
not
onely
the
intelleccyon
)
but
by
that
wretched
vyce
the
bodyly
syghte
fayleth
/
wherfore
he
wyll
not
that
therby
theyr
lyght
were
letted
/
with
the
whiche
lyghte
they
wynne
the
lyghte
of
cunnynge
the
better
&
more
perfytely
/
therfore
he
put
to
them
the
thyrde
vowe
/
that
is
of
contynence
/
&
ymonge
all
his
chyldren
he
wolde
it
were
kepte
with
very
perfyte
obedyence
(
though
it
be
these
dayes
euyl
kepte
)
for
now
they
paruerte
the
lyght
of
cunnynge
in
to
derkenesse
/
with
the
blyndenesse
of
pryde
(
not
for
this
lyghte
of
cunnynge
may
receyue
derkenesse
)
but
I
saye
this
as
for
the
derkenesse
of
theyr
soules
/
for
where
that
pryde
is
/
there
maye
no
obedyence
be
(
for
as
I
tolde
the
lately
)
a
very
obedyencer
is
asmoche
in
mekenesse
/
as
he
is
in
obedyence
/
and
asmoche
in
obedyence
/
as
he
is
mekenesse
/
therfore
he
that
breketh
the
vowe
of
obedyence
/
seldon
it
is
sene
but
that
he
breketh
the
vowe
of
contynence
/
other
mentually
or
actually
/
&
thus
thou
maye
knowe
and
se
well
that
he
hathe
ordeyned
for
to
bynde
his
relygyous
shyp
with
these
thre
cordes
/
that
is
with
obedyence
/
contynence
/
and
very
pouerte
/
it
is
made
all
ryally
/
for
all
deedly
synne
maye
be
eschewed
therin
/
he
was
so
yllumyned
of
me
with
very
lyghte
and
prouydence
/
that
he
prouyded
to
them
whiche
were
of
lesse
parfeccyon
than
other
/
as
well
as
he
dyd
for
them
that
were
parfyte
in
the
same
relygyon
/
for
thoughe
all
that
do
kepe
this
order
be
parfyte
/
yet
in
that
waye
of
lyuynge
ther
maye
be
one
more
parfyte
than
another
/
and
so
he
prouyded
therfore
/
that
bothe
parfyte
and
vnparfyte
maye
dwell
all
togyder
in
this
relygyous
shyp
/
he
fastned
hymselfe
myghtyly
to
my
onely
sothefaste
sone
Ihesu
/
shewynge
his
doctryne
/
&
that
he
shewed
well
in
that
he
wolde
not
the
dethe
of
the
synners
/
but
that
they
were
gracyously
turned
and
so
to
lyue
/
he
was
vertuously
all
large
/
all
mery
and
full
of
iocundyte
/
and
all
swete
in
vertu
as
a
delectable
vyrydary
/
but
wretches
suche
as
kepe
not
the
order
but
brekers
of
the
same
/
they
make
foule
&
enfecte
other
whiche
be
noryshed
in
the
same
relygyon
at
the
breste
of
vertu
with
the
lytell
lyghte
of
cunnynge
that
they
haue
/
I
saye
not
of
the
order
in
it selfe
(
for
as
I
sayd
)
it
hathe
ghostly
deleccacyō
in
it selfe
/
but
in
the
begynnynge
I
sayde
ther
was
none
suche
infeccyon
ymonge
them
/
for
than
all
as
one
floure
well
smellynge
/
in
that
tyme
men
were
of
so
greate
parfeccyon
that
ther
was
no
derkenesse
of
errour
nor
heresyes
/
but
that
it
was
with
the
lyghte
of
cunnynge
of
them
put
away
.
¶
Se
and
beholde
seynt
Thomas
Alquyn
/
whiche
with
the
lyght
of
his
intelleccyon
/
worthyly
he
behelde
in
the
myrrour
of
my
truthe
where
he
wanne
lyghte
aboue
nature
/
&
cunnynge
infuded
by
grace
/
for
bothe
by
prayer
&
mannes
study
he
wanne
suche
cunnynge
.
¶
He
was
as
a
brennynge
lyght
/
that
gaue
lyght
in
his
order
/
&
quenched
derkenes
in
the
mysteryal
body
of
holy
chyrche
.
¶
Beholde
also
seynt
Peter
of
Mylan
that
vyrgyn
and
martyr
/
whiche
with
shedynge
of
his
blode
by
martyrdome
/
gaue
lyght
in
destroyenge
of
many
heresyes
/
whiche
heresyes
he
had
in
so
greate
hare
/
that
he
dysposed
hymselfe
for
to
dye
/
rather
than
to
suffer
them
/
&
all
the
whyle
he
lyued
in
erthe
/
he
dysposed
him
to
none
other
thynge
/
than
for
to
excercyse
him
in
prayer
/
prechynge
&
dysputynge
with
heretykes
/
shewynge
the
truthe
/
&
spredynge
the
feythe
ouer
all
with
out
ony
drede
/
&
that
not
oneli
he
wolde
knowlege
it
by
his
lyfe
/
but
vnto
that
dethe
(
so
ferforthe
)
that
in
the
ende
of
his
dethe
/
whan
his
tongue
fayled
him
in
receyuynge
of
the
stroke
/
he
wette
his
fynger
in
his
blode
/
&
bycause
he
lacked
a
charter
to
wryte
vpon
/
he
put
his
fynger
to
the
erthe
&
wrote
/
knowlegynge
his
feythe
&
byleue
in
this
wyse
.
O
redo
in
deum
.
&c.
His
herte
brenned
in
the
depenes
of
my
charyte
/
and
therfore
in
his
passyon
he
turned
not
his
heed
abacke
/
knowynge
well
that
he
sholde
dye
/
for
or
than
he
dyed
/
I
shewed
him
by
reuelacyon
his
maner
of
dethe
/
wher fore
as
a
very
knyghte
without
ony
seruyle
drede
/
he
stode
in
the
felde
of
batayle
.
¶
And
thus
of
many
I
may
tell
the
that
thoughe
they
dyd
suffer
no
martyrdome
actually
/
yet
they
dyd
suffer
martyrdome
mentually
/
as
seynt
Domynycke
&
other
suche
.
¶
Here
nowe
what
tyllers
I
haue
sende
in
to
my
vyneyerde
/
for
to
pull
vp
thornes
of
vyces
/
and
for
to
plante
vertues
.
¶
Certayne
Domynycke
and
Frauncys
were
two
pyllers
in
holy
chyrche
/
Frauncys
with
his
pouerte
/
whiche
was
gyuen
hym
pryncypally
as
his
owne
proper
vertu
/
as
it
is
before
rehersed
.
¶
Of
the
excellence
of
them
that
be
vnder
obedyence
and
be
obedyent
/
of
the
mysery
of
them
whiche
be
vnobedyent
that
be
in
the
state
of
relygyon
.
Sythen
it
so
is
that
the
places
of
relygyon
be
now
yfounde
(
that
is
to
saye
)
shyppes
ordeyned
by
the
holy
ghost
to
cary
soules
to
heuen
/
by
medyacyon
of
the
blessyd
patrone
the
holy
ghost
founded
with
the
parfyte
lyghte
of
holy
feythe
.
¶
Nowe
therfore
I
shal
tell
the
bothe
of
the
obedyence
and
of
the
inobedyence
of
them
that
haue
enhabyted
or
made
to
them
a
dwellynge
place
in
this
shyppe
of
relygyon
(
and
not
onely
of
one
order
)
but
of
all
togyder
in
generall
(
that
is
to
saye
)
no
more
spekynge
of
one
order
than
of
all
other
orders
/
and
in
the
same
I
shall
tell
the
togyder
bothe
of
the
defautes
of
them
whiche
lyue
obedyently
/
and
also
the
defautes
of
them
that
dolyue
vnclenly
and
vnobedyently
/
that
thou
maye
haue
the
more
parfeccyon
/
and
more
swetely
/
and
the
better
to
knowe
that
one
fro
that
other
/
and
also
I
shall
tell
the
how
he
shall
go
/
that
goeth
for
to
entre
that
relygyous
shyp
of
onyn
maner
of
order
.
¶
How
sholde
a
man
go
that
wyll
enter
a
partyculer
relygyon
?
¶
Certayne
with
lyghte
of
holy
feythe
/
by
the
whiche
lyghte
/
he
shal
knowe
the
nedes
he
must
slee
his
owne
wyll
with
the
swerde
of
holy
hate
/
of
euery
proper
sencyble
passyon
/
and
so
sholde
he
enter
to
relygyon
/
&
be
coupled
to
the
spouse
of
very
obedyence
/
with
her
suster
pacyence
/
and
with
that
norse
of
mekenes
/
for
yf
he
haue
not
this
norse
/
obedyence
shall
peryshe
for
honger
/
for
in
that
soule
where
this
vertu
of
mekenesse
is
not
/
obedyence
dyeth
anone
/
&
mekenesse
is
not
alone
/
but
she
hathe
a
seruaunt
that
is
vylyte
&
contempte
bothe
of
the
worlde
and
of
herselfe
/
whiche
maketh
a
man
to
set
lytell
by
hymselfe
/
and
not
for
to
desyre
honoures
&
worshyppes
/
but
repreues
and
shames
.
¶
Thus
sholde
a
man
go
deed
to
the
relygyous
shyp
of
ony
order
/
&
therin
to
lyue
mekely
/
but
in
what
maner
wyse
that
he
entreth
/
that
is
by
dyuers
maners
as
I
call
them
(
lyke
as
I
haue
tolde
the
before
)
they
sholde
serche
anone
the
parfeccyon
of
the
same
order
/
and
kepe
it
eche
in
themselve
/
&
quyckely
receyue
the
keye
of
obedyence
of
the
same
order
/
whiche
keye
openeth
the
wyket
/
that
is
the
greate
gate
of
heuen
.
¶
Lo
by
this
thou
maye
knowe
that
there
is
bothe
a
gate
and
a
wyket
of
heuen
/
and
therfore
all
those
that
gone
to
some
partyculer
relygyon
/
they
take
the
keye
of
obedyence
/
whiche
shall
open
the
wyket
of
the
gate
/
not
leuynge
the
greate
keye
of
generall
obedyence
/
whiche
openeth
the
greate
gate
of
heuen
/
as
I
haue
tolde
the.
¶
In
this
gate
is
a
wyket
/
of
the
whiche
wyket
they
haue
receyued
a
subtyll
keye
/
for
to
open
the
same
lowe
wyket
/
ther
throwe
straytely
for
to
passe
/
whiche
wyket
is
not
departed
fro
the
greate
gate
/
but
it
is
in
the
gate
/
as
thou
may
se
materyally
a
wyket
in
a
gate
/
&
thoughe
they
haue
receyued
this
lytell
keye
of
the
strayte
wyket
of
heuen
/
yet
sholde
they
not
caste
awaye
fro
them
the
greate
keye
/
&
bycause
very
obedyencers
kowe
well
with
the
lyght
of
feythe
/
that
they
maye
in
no
wyse
enter
by
this
lytell
wyket
of
streyte
obedyence
with
burthons
of
ryches
/
nor
with
theyr
owne
wyll
/
nor
that
they
maye
in
no
wyse
enter
there
goynge
vpryght
/
but
yf
they
stoupe
leste
they
breke
theyr
heedes
/
therfore
they
cast
away
fro
them
ryches
&
also
theyr
owne
wylles
/
kepynge
the
vowe
of
wylfull
pouerte
/
and
they
wyll
in
no
wyse
receyue
nor
kepe
ony
thynge
in
possescyon
(
as
theyr
owne
)
lest
they
breke
the
vowe
of
wylfull
pouerte
promytted
/
and
so
to
breke
theyr
obedyence
.
¶
All
suche
as
gone
vpryght
in
relygyon
/
wenynge
so
to
enter
that
wyked
/
be
all
proude
obedyencers
/
kepynge
theyr
owne
wyll
/
for
other
whyle
whan
they
must
nedes
obeye
/
they
bowe
not
to
the
obedyence
mekely
/
but
with
pryde
they
fulfyll
theyr
obedyence
/
bowynge
downe
theyr
heedes
by
strengthe
&
not
by
mekenesse
/
whiche
strengthe
breketh
the
heedes
of
theyr
soueraynes
(
that
is
)
that
obedyence
done
in
suche
wyse
that
it
pleaseth
not
theyr
soueraynes
/
in
gyuynge
of
euyll
ensample
to
theyr
subiectes
that
wolde
obeye
mekely
/
after
the
whiche
proude
obedyence
/
oftetymes
they
fall
in
brekynge
of
the
vowe
of
chastyte
&
in
contynence
/
for
he
that
hathe
not
his
appetyte
well
ruled
and
ordynately
/
nor
hathe
not
yet
dysposed
hymselfe
fro
temporall
substaunce
/
he
taketh
vpon
hym
for
to
knowe
many
newe
conuersacyons
of
men
and
women
/
and
fyndeth
many
frendes
whome
he
loueth
and
vseth
with
his
owne
proper
wyll
/
by
the
whiche
knowlege
of
conuersacyon
/
they
become
ryght
specyall
frendes
/
and
so
togyder
they
do
noryshe
theyr
bodyly
conuersacyons
in
delyces
/
bycause
they
haue
not
the
norse
of
mekenesse
/
nor
her
seruauntes
vylyte
and
abieccyon
of
themselfe
/
wherfore
all
they
stonde
in
plesaunce
of
theyr
owne
sensualyte
lyuynge
delycately
(
not
as
relygyous
folke
)
but
as
lordes
without
watche
and
prayer
/
&
all
this
and
many
mo
it
happeth
them
that
haue
proper
goodes
in
kepynge
for
to
spende
(
whiche
yf
they
hadde
not
)
it
sholde
not
so
fall
with
them
as
it
dothe
/
and
also
they
fall
in
vnclennes
other
bodyly
or
mentally
/
&
yf
it
happe
other
whyle
that
for
shame
they
abstayne
them
bodyly
fro
vnclennesse
/
yet
they
abstayne
them
not
mentally
/
for
it
is
vnpossyble
to
hym
that
hathe
moche
conuersacyon
of
flesshly
men
/
and
in
delyces
of
the
body
in
receyuynge
of
meet
and
drynke
vnordynately
/
and
also
lyueth
with
out
deuocyon
/
wakynge
/
and
prayenge
/
for
to
kepe
his
soule
clene
/
&
therfore
a
very
meke
obedyencer
seeth
al
a fer
with
the
lyght
of
feythe
/
the
euyll
and
harme
that
sholde
fall
to
hym
/
by
kepynge
of
ony
temporall
substaunce
in
proper
/
and
so
for
to
go
with
his
owne
wyl
/
&
he
seeth
well
also
that
he
muste
nedes
by
his
order
passe
throwe
his
lytell
wyket
with
the
keye
of
obedyence
/
whiche
shall
open
that
wyket
.
¶
Why
trowes
thou
that
I
haue
sayde
the
that
in
ony
wyse
they
must
nedes
go
throwe
that
lytell
wyket
?
¶
Certayne
for
I
saye
sothe
/
for
wyll
he
or
not
/
yf
he
abyde
in
the
order
/
he
muste
nedes
go
throwe
that
wyket
/
by
the
hardenes
of
obedyence
of
his
prelate
/
and
therfore
a
parfyte
obedyencer
lyfteth
hymselfe
aboue
hymselfe
/
and
hathe
the
domynacyon
of
his
owne
proper
sensualyte
/
reysynge
hymselfe
aboue
all
his
bodyly
felynges
and
styrrynges
/
and
with
quycke
feythe
he
sendeth
in
to
the
house
of
the
soule
holy
hate
/
for
to
put
out
the
enemy
of
his
owne
proper
loue
/
for
he
wyll
not
that
his
spouse
of
obedyence
/
whiche
was
gyuen
to
hym
by
the
moder
of
charyte
/
be
offended
/
and
therfore
he
putteth
out
the
enemy
of
his
owne
wyll
/
&
sendeth
in
the
felowe
and
the
norse
of
the
same
spouse
mekenesse
/
and
many
other
louers
of
the
same
spouse
/
whiche
be
very
ryall
vertues
/
maners
/
customes
/
and
obseruaunces
of
the
order
/
for
to
make
redy
anendes
the
entre
of
the
spouse
of
obedyence
/
and
so
than
entreth
this
swete
spouse
obedyence
in
to
the
soule
with
her
suster
pacyence
/
and
with
the
norse
mekenesse
well
kepte
and
warded
with
her
seruauntes
vylyte
and
abieccyon
/
&
also
dyspleasaunce
of
herselfe
/
&
after
tyme
she
is
thus
entred
/
she
is
all
in
peas
&
quyetnesse
/
stondynge
in
the
orcharde
of
very
contynence
/
with
the
clere
sonne
of
intelleccyon
/
where
the
lyghte
of
feythe
sheweth
her
clerely
/
the
clere
syght
of
my
sothefastnesse
/
there
is
also
fyre
whiche
warmeth
&
gyueth
here
to
them
all
/
that
kepe
the
obseruaunces
of
the
order
purely
for
the
loue
of
me
.
¶
What
be
these
enemyes
whiche
be
put
out
?
¶
The
fyrste
pryncypall
enemy
is
proper
loue
/
the
enemy
of
charyte
&
mekenes
/
the
whiche
bringeth
forthe
pryde
/
another
is
inobedyence
/
agaynst
very
obedyence
/
the
thyrde
is
infydelytē
/
contrary
agaynst
the
vertu
of
feythe
&
also
presumpcyon
/
for
to
presume
&
hope
in
hymselve
/
whiche
acordeth
not
with
very
holy
hope
/
the
whiche
a
soule
sholde
haue
.
¶
Also
vnpacyence
whiche
is
agaynst
pacyence
/
vnryghtwysenesse
whiche
conformeth
him
not
to
the
vertu
of
ryghtwysenes
/
nor
imprudence
with
prudece
/
nor
vnteporaūce
with
temporaunce
/
nor
crasgreliyō
of
the
brekynge
of
the
commandymentes
of
the
order
/
with
obseruaunce
of
the
order
/
nor
euyll
conuersacyon
of
wycked
lyuers
/
with
the
conuersacyons
of
good
lyuers
/
all
these
be
enemyes
and
ryghte
cruell
enemyes
/
ymonge
whome
is
founde
the
capytall
enemy
of
yre
agaynste
benyuolence
/
&
cruelte
agaynst
loue
of
vertu
/
vnclennes
agaynste
purete
/
neclygence
agaynst
besynes
/
ygynoraūce
agaynst
cunnynge
/
&
sompnolence
agaynst
wakynge
&
contynual
prayer
/
&
bycause
that
a
trewe
obedyencer
knoweth
well
with
the
lyght
of
feythe
that
all
these
be
enemyes
/
whiche
make
foule
the
spouse
of
holy
obedyence
/
therfore
he
sende
in
holy
hate
to
put
them
out
/
&
also
loue
to
take
in
his
frendes
/
whiche
be
vertues
/
where
holy
hate
with
his
swerde
of
dred
dyd
slee
wycked
proper
wyl
/
whiche
wyll
was
and
is
noryshed
of
ꝓper
loue
that
gaue
lyfe
to
all
these
enemyes
of
very
obedyence
/
&
whan
he
had
smyten
of
the
heed
of
this
pryncypall
enemy
/
by
whom
al
were
kepte
in
/
than
this
spouse
obedyence
is
fre
&
in
peas
without
ony
warre
/
she
hathe
than
no
enemy
within
that
maye
dysplease
her
nor
hurte
her
/
for
he
is
put
out
/
whiche
was
cause
of
her
bytternesse
&
sorowe
.
¶
What
warre
trowes
thou
that
a
very
obedyencer
hathe
/
whyther
wronges
shewe
to
his
warres
?
Nay
.
why
?
¶
Certayne
for
very
obedyence
is
pacyent
/
whiche
pacyence
is
suster
of
obedyence
.
¶
Be
the
obseruaunces
of
the
order
contrary
to
her
?
Nay
.
why
?
¶
Certayne
for
obedyence
wyll
kepe
theym
all
purely
.
¶
Is
it
ony
peyne
to
her
the
preceptes
&
strayte
commaundymentes
of
prelates
&
soueraynes
?
Nay
.
why
?
¶
Certayne
for
very
obedyence
hathe
ouercome
her
owne
wyll
/
&
wyll
not
make
questyons
of
her
soueraynes
wyll
/
nor
deme
her
what
that
euer
she
byddeth
/
but
with
the
lyght
of
feythe
she
demeth
my
wyl
in
her
souerayne
/
thynkynge
veryly
that
my
myldenes
maketh
him
to
byde
so
(
as
it
is
necessary
for
the
helthe
of
her
soule
)
/
it
is
neuer
shame
to
suche
for
to
do
the
moste
vyle
abiecte
thynge
in
the
order
/
nother
in
sufferynge
of
derysyons
/
repreues
/
detraccyons
/
&
dyspysynges
/
whiche
oftetymes
be
done
&
sayd
/
but
euer
they
wolde
be
take
as
vyle
&
abiecte
in
the
syghte
of
man
/
and
that
is
for
they
haue
conceyued
alone
in
vylyte
/
abieccyon
/
&
dyspleasaunce
of
themselve
with
parfyte
hate
/
&
so
they
ioye
with
the
spouse
of
very
obedyence
/
&
with
her
suster
pacyence
/
he
that
is
thus
obedyent
is
neuer
sory
/
but
for
offence
whiche
is
done
to
me
that
am
his
maker
/
for
his
conuersacyon
is
with
suche
that
veryly
&
louely
drede
me
/
and
thoughe
other
whyle
suche
one
haue
conuersacyon
with
than
that
be
departed
fro
my
wyll
/
they
do
not
that
for
to
conforme
themselve
to
theyr
defautes
/
but
for
to
withdrawe
them
fro
theyr
wycked
lyues
/
for
the
good
whiche
they
haue
in
themselve
with
fraternall
charyte
/
they
wyll
departe
it
with
other
/
consyderynge
well
that
it
were
to
my
name
more
worshyp
&
honour
to
haue
mant
ymonge
them
that
myght
kepe
the
obseruaunces
of
the
order
(
than
onely
they
kepte
it
thēselte
)
&
therfore
they
enforce
themselve
for
ta
call
seculers
to
relygyon
/
bothe
by
wordes
&
prayers
/
&
in
the
moste
honest
wyse
they
can
/
they
besy
them
for
to
pull
them
out
fro
the
derkenesse
of
deedly
synnes
.
¶
Thus
than
thou
maye
well
knowe
/
that
the
conuersacyons
of
a
very
obedyencer
be
good
&
perfyte
(
whyther
they
be
conuersaunte
with
good
or
with
bad
)
for
they
be
set
in
an
ordynate
affeccyon
/
&
in
the
brede
&
latytude
of
charite
.
¶
Of
his
Cell
he
maketh
him
an
heuen
/
hauynge
delyte
there
for
to
speke
&
haue
conuersacyon
with
me
by
affeccyon
of
loue
/
he
fleeth
ydlenesse
by
contynuall
prayer
and
mekenesse
/
and
whan
thoughtes
abounden
to
hym
by
illusyon
of
the
fende
/
in
his
Cel
he
layeth
hym
not
downe
anone
in
the
bed
of
of
neclygence
so
beynge
ydell
/
nor
he
wyll
not
by
reason
make
inquysycyon
of
the
thoughtes
of
his
herte
/
nor
his
owne
conceyte
/
but
he
fleeth
ydlenesse
/
lyftynge
hymselfe
aboue
hymselve
with
holy
hate
vpon
his
sencyble
felynge
/
&
with
very
mekenes
&
pacyence
to
bere
&
suffer
labours
/
&
so
he
withstondeth
suche
thoughtes
/
as
he
feleth
in
his
soule
with
wakynge
&
meke
prayers
/
he
waketh
in
me
with
his
eye
of
intelleccyon
/
beholdynge
&
seynge
with
the
lyghte
of
feythe
that
I
am
his
helper
/
&
that
I
may
/
can
/
and
wyll
helpe
him
/
to
whome
I
open
my
armes
of
benygnyte
/
&
suffer
suche
thynges
for
to
fall
to
him
/
for
to
make
him
the
more
besy
for
to
fle
fro
hymselve
/
&
to
come
to
me
/
to
whom
I
benyngely
open
my
armes
/
&
yf
suche
one
seme
the
mentall
prayer
conforteth
him
not
/
for
the
grete
labour
that
he
suffereth
in
suche
resystence
/
he
breketh
out
with
vocall
prayer
/
other
he
vseth
some
bodyly
excercyse
/
that
so
both
with
vocall
prayer
&
bodyly
excercyse
/
he
myght
put
awaye
ydlenes
/
also
he
beholdeth
in
me
with
the
lyght
of
feyth
/
that
suffer
him
to
be
tempted
with
suche
temptacyon
of
thoughtes
for
loue
that
I
haue
to
hym
/
waytynge
how
myghtili
he
wolde
withstonde
them
.
¶
Than
he
putteth
out
his
heed
of
mekenes
/
yrectynge
hymselve
vnworthy
rest
of
soule
(
as
other
worthy
seruauntes
of
myne
be
worthy
)
but
he
holdeth
hymselve
worthy
peyne
/
suche
one
setteth
nought
by
him
selfe
/
but
with
holy
hate
he
rebuketh
hymselve
/
hym
semeth
that
he
maye
not
do
hymselve
peyne
ynoughe
/
but
yet
blessyd
hope
of
my
prouydence
fayleth
hym
not
/
&
therfore
he
so
passeth
out
of
this
trouble
with
quycke
feyte
&
with
the
keye
of
obedyence
in
his
honde
in
to
the
relygyous
shyp
of
the
order
/
&
so
he
is
bycome
a
keper
of
his
Cell
/
fleynge
ydlenesse
(
as
I
haue
sayde
)
a
very
obedyencer
wyll
be
that
fyrst
that
shall
enter
the
quere
/
and
the
laste
that
shall
go
out
/
&
whan
he
seeth
one
of
his
brederne
or
sustren
more
besy
in
bodyly
or
ghostly
besynesse
than
he
is
/
he
waxeth
holy
enuyously
/
&
taketh
hymselfe
that
vertu
to
him
by
pryue
ghostly
stelthe
/
not
wyllynge
the
that
vertu
be
lessed
in
his
broder
/
for
yf
he
wolde
so
/
he
were
not
in
fraternall
charyte
.
¶
A
very
obedyencer
forsaketh
not
the
fraytur
/
but
oftetymes
&
many
tymes
he
vysyteth
it
/
&
delyteth
therm
to
ete
poorely
his
meet
/
&
in
token
that
he
hathe
no
delyte
for
to
be
out
of
the
fraytur
/
he
hathe
auoyded
fro
him
all
temporal
substaunce
/
perfytely
kepynge
the
vowe
of
pouerte
(
&
so
perfytely
)
the
he
hath
nede
of
the
bod●
/
&
yet
kepeth
wylfull●
the
same
●●de
with
grete
dysease
/
his
Cell
is
ful
of
the
odour
of
pouerte
/
&
not
ful
of
clothes
/
he
thynketh
nothynge
that
theues
sholde
come
&
stele
his
clothes
/
nor
the
that
moughte
nor
duste
sholde
ete
nor
waste
his
clothes
/
&
yf
ony
thynge
be
gyuen
him
or
delyuered
hym
/
he
thynketh
not
for
to
hyde
it
/
but
make
it
freli
comune
with
his
brederne
/
he
thynketh
not
on
the
morowe
/
but
his
necessyte
he
taketh
dayly
/
thynkynge
no
more
but
on
the
kyngedome
of
heuen
/
&
on
very
obedyence
/
how
he
myghte
best
kepe
it
/
&
bicause
it
is
best
kepte
by
mekenes
/
he
submytteth
hym
asmoche
to
the
leest
chylde
as
he
wolde
to
the
gretest
man
that
is
/
&
to
the
poore
as
he
wolde
to
that
ryche
/
he
maketh
hym
seruaunte
to
all
/
neuer
refusynge
labour
/
but
he
doth
seruyce
mekely
to
euery
creature
.
¶
A
very
obedyencer
wyl
not
make
obedyence
after
his
owne
maner
/
nor
chose
nother
tyme
nor
place
/
but
as
his
souerayne
wyl
&
as
that
maner
of
the
order
wyll
/
al
this
a
very
obedyencer
dothe
without
peyne
or
tedyosyte
of
soule
/
suche
one
passeth
lyghtli
by
the
harde
wyket
of
the
order
/
with
the
keye
of
obedyence
in
his
honde
without
ony
vyolence
/
by
cause
he
hath
kepte
&
kepeth
the
vowe
of
chastite
/
of
very
obedyence
&
pure
contynece
/
auoydynge
the
hyghnes
of
pryde
/
&
bowynge
the
heed
of
obedyent
mekenesse
/
wherfore
he
maye
in
no
wyse
breke
his
heed
by
vnpacyence
/
for
he
is
very
peaseable
with
ghostly
strengthe
&
perseueraunte
pasyence
/
whiche
be
the
frendes
of
obedyence
/
suche
one
is
in
wyll
neuer
to
offende
/
by
styrrynge
of
the
fende
/
his
flesshe
/
nor
the
worlde
/
for
he
chastyseth
his
flesshe
by
mortyfycacyon
/
spolynge
him
fro
delectacyons
/
&
arayeth
hym
with
labours
&
trauayles
of
that
order
with
quycke
feythe
&
without
dedygnacyon
(
as
a
chylde
which
forgeteth
the
rebuke
that
his
fader
gyueth
him
)
in
that
same
wyse
this
chylde
nother
thynketh
in
his
soule
of
wronges
done
to
hym
/
nor
of
labours
nor
greues
whiche
be
done
to
hym
in
the
order
&
gyuen
of
his
souerayne
/
but
whan
he
is
called
of
hym
he
goeth
to
him
/
nothynge
moued
with
yre
&
rancoure
/
but
with
all
maner
of
mekenesse
&
benyuolence
.
¶
These
be
the
chyldren
of
whome
my
sothefast
sone
Ihesu
spake
of
/
whan
his
dyscyples
dyd
stryue
togyder
/
whiche
of
them
sholde
be
ymonges
them
the
most
/
where
he
made
a
chylde
to
come
to
hym
&
sayd
thus
.
¶
Suffer
chyldren
come
to
me
/
for
of
suche
is
that
kyngedome
of
heuen
/
&
he
that
loweth
hym
not
as
mekely
as
this
chylde
(
that
is
)
yf
he
haue
not
his
condycyon
/
he
maye
not
enter
in
to
the
kyngedome
of
heuen
.
¶
For
dere
doughter
he
that
loueth
him
shall
be
enhaunsed
/
as
my
onely
sothfast
sone
sayth
in
the
gospell
/
&
as
it
is
ofte
founde
in
other
bokes
of
holy
seyntes
/
therfore
these
chyldren
ryghtwysely
maye
be
called
meke
/
that
for
loue
make
themselve
lowe
&
subiectes
with
very
holy
obedyence
/
not
stryuynge
nother
agaynst
theyr
order
nor
agaynst
theyr
prelates
/
all
suche
shal
be
enhaunsed
anendes
me
endeles
fader
/
&
dwell
with
my
very
cytesyns
in
endelesse
blysse
/
where
they
shall
be
worthely
rewarded
for
all
theyr
labour
/
&
for
to
be
syker
of
that
/
I
make
them
in
this
lyfe
for
to
taste
som
what
of
the
endeles
blys
for
theyr
ernest
.
¶
How
they
that
be
very
obedyent
receyue
an
hundreth
for
one
/
&
euerlastynge
lyfe
/
&
what
is
vnderstonde
by
that
one
/
and
what
by
that
hundreth
.
IN
suche
dere
doughter
is
fulfylled
that
thynge
which
my
onely
sone
sayde
to
Peter
whan
he
sayde
thus
.
¶
Mayster
lowe
haue
for
sake
al
thynge
&
folowe
the
/
what
shall
we
haue
therfore
.
¶
My
sone
sayde
/
ye
shall
receyue
an
hundreth
&
euerlastynge
lyfe
/
as
&
my
sone
sholde
saye
thus
.
¶
Peter
ye
haue
do
well
/
for
in
none
other
wyse
ye
myght
folowe
me
/
but
in
forsakynge
of
al
thyn
ges
/
therfore
I
shall
gyue
the
in
this
lyfe
an
.
C.
And
what
is
this
.
C
?
dere
doughter
after
the
whiche
/
endelesse
lyfe
foloweth
.
Of
what
thynge
vnder
stondeth
my
sone
this
/
of
temporall
substaunce
?
Nay
.
not
properly
/
yf
otherwhyle
by
doynge
of
almes
dedes
I
multyply
temporall
goodes
/
but
of
what
thynge
than
?
Certayne
of
hym
the
gyueth
his
proper
wyll
/
for
the
wyl
of
man
is
but
one
/
&
for
that
one
I
gyue
him
an
.
C.
in
this
lyfe
.
Why
is
this
nombre
of
an
.
C.
set
?
Certayne
for
an
.
C.
is
a
perfyte
nombre
/
&
to
that
maye
no
more
be
added
to
/
but
yf
thou
begynne
at
one
/
in
the
same
wyse
charyte
is
the
most
parfyte
vertu
aboue
all
other
vertues
/
for
a
more
perfyte
vertu
maye
neuer
a
man
ascende
to
/
neuerthelesse
thou
receyues
well
all
other
vertues
/
whan
thou
encreces
than
in
merytes
to
this
.
C.
the
vertu
of
charyte
/
but
yet
thou
comes
perfytely
to
this
.
C.
by
multyplyenge
of
other
vertues
/
in
knowlege
of
thyselfe
/
this
is
that
.
C.
whiche
is
gyuen
to
them
/
that
haue
gyuen
theyr
wylles
alone
/
in
generall
/
partyculer
/
&
specyall
obedyence
/
&
with
this
.
C.
they
shal
receyue
euer
lastynge
lyfe
/
for
charyte
alone
is
the
lady
whiche
entreth
in
/
ledynge
with
her
the
fruyte
of
all
other
vertues
/
&
they
abyde
within
me
endeles
lyfe
/
in
whom
they
tast
endeles
lyfe
/
for
I
am
that
endelesse
lyfe
/
to
whome
they
come
/
for
they
be
in
mi
possescion
/
whom
they
hoped
before
to
haue
(
&
so
all
other
vertues
)
charite
alone
as
a
quene
entreth
and
hathe
me
/
the
hathe
her
.
¶
Thus
these
lytell
chyldren
receyue
an
.
C.
&
euer
lastynge
lyfe
in
him
/
here
ye
receyue
the
fruyte
of
dyuyne
charyte
/
set
for
the
nombre
of
an
hundreth
(
as
it
is
sayde
)
&
bycause
they
haue
receyued
of
me
this
hundreth
/
they
abyde
and
dwell
in
themselfe
with
a
meruaylous
hertely
ioye
/
for
in
pure
charyte
falleth
neuer
sorowe
/
but
euer
holy
gladnesse
/
they
that
haue
this
charite
/
haue
a
large
herte
&
lyberall
/
and
not
double
&
strayte
/
for
a
soule
that
is
wounded
with
this
swete
darte
of
loue
/
sheweth
not
one
in
the
face
/
another
in
the
tongue
/
&
another
in
the
herte
/
suche
one
serueth
not
feyntly
and
mynystreth
to
her
neyghbour
with
bolnynge
bryde
for
her
charyte
is
open
to
all
creatures
largely
without
fenynge
/
&
ther
fore
a
soule
that
hathe
and
is
had
of
charyte
/
falleth
neuer
in
peyne
nor
sorowe
whiche
turmenteth
/
nor
it
delayeth
neuer
for
to
obeye
redyly
/
but
euer
it
is
obedyent
vnto
the
dethe
.
¶
The
thyrde
chapyter
is
of
the
paruersytes
/
myseryes
/
&
labours
of
them
whiche
be
not
obedyent
/
and
of
the
myserable
fruytes
that
come
of
vnobedyence
/
of
the
imparfeccyon
of
them
that
be
slowe
or
vnlusty
in
relygyon
/
all
be
it
they
kepe
them
fro
deedly
synne
/
&
of
the
remedy
how
they
sholde
come
out
of
that
vnlustynes
/
and
of
other
maters
/
as
be
rehersed
to
you
in
the
kalder
before
.
Ca.
iii.
A
Wretched
vnobedyencer
dothe
the
contrary
of
all
this
/
whiche
stondeth
in
the
relygyous
shyp
of
order
/
with
ryght
greate
peyne
(
bothe
of
hymselve
and
of
other
)
that
he
tasteth
in
this
lyfe
the
ernest
and
the
sykernesse
of
hell
/
he
euer
is
in
sorowe
/
confusyon
/
and
pryckynge
of
conscyence
and
is
dyspleased
with
his
order
&
also
with
his
souerayne
/
suche
one
is
vntollerable
to
hymselve
/
lo
doughter
suche
one
hathe
take
the
keye
of
obedyence
in
relygyon
/
and
lyueth
vnobedyently
/
for
inobedyence
is
made
a
lady
assocyate
with
vnpacyence
/
&
noryshed
with
pryde
&
proper
cōplacēs
of
herselfe
/
whiche
pryde
cometh
out
of
proper
loue
(
as
it
is
sayde
before
)
he
dothe
all
the
contrary
agaynste
very
obedyence
/
how
maye
suche
a
wretche
stonde
without
peyne
/
that
is
depryued
fro
charyte
/
he
sholde
myghtely
bowe
downe
his
heed
of
proper
wyll
/
and
pryde
holdeth
it
vp
ryght
/
all
his
wyll
dothe
dysacorde
to
the
wyll
of
the
order
/
the
order
wyll
that
he
sholde
lyue
vnder
very
obedyence
/
and
he
foloweth
and
loueth
inobedyence
/
the
order
wyll
that
he
sholde
lyue
with
wylfull
pouerte
/
&
he
fleeth
it
and
desyreth
ryches
&
gadereth
it
/
the
order
wyll
that
he
lyue
in
purete
and
clennesse
/
and
he
lyueth
in
vnclennes
.
¶
My
dere
doughter
whan
that
a
relygyous
man
breketh
these
thre
vowes
/
he
falleth
in
to
so
many
defautes
/
the
his
lokynge
semeth
nothynge
after
a
relygyous
man
/
but
after
an
incarnate
deuyll
(
as
I
haue
more
largely
tolde
the
before
in
another
place
)
&
yet
shall
I
not
lene
therfore
/
but
that
somwhat
I
shall
tel
the
of
theyr
destynable
lyuynge
/
&
of
the
fruyte
that
they
wynne
by
vnobedyence
/
to
the
more
commendacyon
of
very
obedyence
.
¶
Suche
a
wretche
is
dysceyued
of
his
owne
proper
loue
/
for
the
eye
of
his
intelleccyon
is
set
with
deed
feythe
in
to
the
complacens
of
his
owne
proper
sensualyte
&
in
worldely
thynges
/
he
is
lope
with
his
herte
in
to
the
worlde
/
&
therin
he
dwelleth
by
affeccyon
(
thoughe
his
body
be
in
relygyon
)
&
bycause
obedyence
is
laborous
to
him
/
he
wyll
not
obeye
/
but
eschewe
labour
/
&
so
he
falleth
in
more
myscheuous
labour
/
for
nedes
he
must
obeye
/
other
by
constraynynge
or
by
loue
/
it
were
better
for
hym
&
lesse
labour
for
to
fulfyll
his
labour
with
loue
than
without
loue
.
¶
O
howmoche
suche
one
is
dysceyued
/
&
there
is
none
that
so
dysceyueth
hym
as
himselfe
/
for
in
that
he
wyll
please
hymselfe
/
he
dyspleaseth
hymselfe
/
in
asmoche
as
the
workes
whiche
he
dothe
enioyned
to
him
by
obedyence
/
be
dyspleasynge
and
mys
lykynge
to
hym
/
he
wolde
lyue
in
greate
delyte
and
so
wynne
endelesse
blysse
in
this
lyfe
/
and
his
order
wyll
that
he
be
a
pylgrym
(
not
for
to
truste
in
no
abydynge
in
this
worlde
)
&
in
token
here
of
/
whan
that
he
purposeth
him
for
to
dwell
in
one
place
of
the
order
/
ther
as
it
lyketh
hym
best
for
to
dwell
/
and
where
he
myght
fynde
more
delyte
to
his
bodyly
plesaunce
/
by
the
order
he
is
remoued
in
to
another
place
.
¶
In
suche
remouynge
&
chaungynge
fro
one
place
to
another
such
one
fyndeth
grete
peyne
.
¶
Why
is
that
?
¶
Certayne
for
his
owne
proper
wyll
is
quycke
for
to
wyll
there
he
sholde
not
wyll
/
nor
none
otherwyse
than
the
order
&
the
soueraynes
wyll
/
&
yf
suche
one
obeye
not
after
the
order
&
the
soueraynes
wyll
/
he
shal
be
coacted
by
dyscyplyne
&
dures
of
the
order
/
&
so
he
dwelleth
(
as
I
sayd
)
in
contynuall
turment
&
peyne
/
sees
thou
not
nowe
how
suche
dysceyue
them selfe
/
for
there
as
he
weneth
to
flee
peynes
/
he
falleth
in
to
peynes
/
his
blyndenesse
wyll
not
suffer
hym
to
knowe
the
waye
of
very
obedyence
/
the
whiche
is
awaye
of
sothefastnesse
&
truthe
/
grounded
in
my
very
obedyent
lambe
my
sone
Ihesu
cryste
.
¶
Therfore
thus
blyndely
he
goeth
by
the
way
of
vntruthe
&
mys
lykynge
/
wenynge
for
to
fynde
delyte
ther
/
&
he
fyndeth
there
peyne
and
bytternes
.
¶
Who
hath
broughte
hym
therto
?
¶
Loue
whiche
he
hathe
not
for
to
obey
/
&
that
is
his
own●
passyon
/
suche
one
worketh
as
a
foole
/
for
he
wyll
swymme
with
his
owne
armes
in
this
perylous
see
/
whiche
is
full
of
tempestes
&
waues
/
crustȳge
in
his
owne
wretched
lyuynge
/
&
he
wyl
in
no
wyse
swymme
with
that
armes
of
that
order
&
of
his
souerayne
/
he
dwelleth
thus
soly
with
his
body
in
the
relygyous
shyp
of
the
order
(
but
not
with
his
soule
)
for
he
is
gone
oute
therof
by
desyre
/
not
kepynge
the
statutes
/
nor
the
maner
of
the
order
/
nor
the
thre
howe
taken
by
his
psessyō
/
he
dwelleth
rather
in
the
tempestyous
see
there
to
be
drenched
/
than
in
the
swetenes
of
relygyon
/
he
is
rather
bounde
in
relygyon
by
abyte
of
his
body
/
than
by
the
abyte
of
his
soule
/
suche
one
is
no
relygyous
man
/
but
rather
a
beestly
man
arayed
in
the
habyte
of
relygyon
/
&
yet
in
his
affeccyon
&
in
his
lyuynge
he
is
worse
than
a
beest
/
he
seeth
not
that
it
is
more
labour
for
him
to
swymme
rather
with
his
owne
armes
/
than
with
the
armes
of
his
souerayne
/
he
seeth
not
also
that
he
stondeth
in
myscheuous
perell
of
endelesse
dethe
.
¶
Why
is
that
?
¶
Certane
for
the
cloude
of
his
owne
proper
loue
/
of
whome
came
to
hym
his
inobedyence
that
hathe
stopped
his
clere
syght
/
that
it
suffereth
hym
not
for
to
se
his
o●ne
harmes
/
therfore
he
is
wretchedly
dysceyued
.
¶
What
fruyte
bryngeth
forthe
the
tree
of
suche
a
myserable
wretche
?
¶
The
fruyte
of
dethe
/
for
he
hathe
set
&
planted
the
roote
of
dethe
in
the
pryde
of
his
affeccyon
/
whiche
he
drewe
out
of
his
owne
proper
loue
&
plesaunce
of
hymselfe
/
and
therfore
all
the
fruyte
&
floures
that
come
out
fro
thense
be
all
corrupte
/
&
also
that
leues
and
the
braunches
of
the
same
tree
be
spotted
&
defouled
.
¶
Thre
braunches
that
this
tree
hathe
be
corrupte
&
defouled
/
that
is
the
braunche
of
obedyence
/
of
pouerte
/
and
of
contynence
/
whiche
be
those
thre
braunches
that
be
conteyned
in
the
stocke
of
affeccyon
/
whiche
is
euyll
planted
and
set
/
as
I
haue
sayde
before
.
¶
The
leues
that
this
tree
bryngeth
forthe
(
the
be
wordes
)
be
also
corrupte
/
that
the
most
seculer
rybaude
that
lyueth
wolde
not
saye
as
they
sayen
/
&
yf
it
so
hap
that
he
must
preche
&
shewe
my
worde
to
the
people
/
he
sheweth
it
with
moch
curyosyte
/
not
ryghtfully
as
he
sholde
onely
for
to
fede
and
wynne
soules
/
but
onely
to
speke
with
gaye
wordes
of
pompe
/
&
yf
thou
beholde
the
floures
of
this
tree
(
whiche
be
dyuers
thoughtes
)
suche
as
be
receyued
with
greate
delectacyon
&
lust
/
they
gyue
a
stynkynge
smell
/
for
they
fle
not
the
places
&
wayes
whiche
brynge
them
in
to
suche
corrupte
thoughtes
/
but
they
serche
after
suche
occasyons
/
that
they
myght
come
to
the
fulfyllynge
of
the
synne
.
¶
This
is
the
fruyte
the
sleeth
him
&
bynemeth
hym
lyfe
of
grace
/
&
gyueth
hym
endelesse
dethe
.
¶
But
what
stynke
casteth
out
this
fruyte
brought
forthe
with
the
floure
of
the
tree
?
¶
Certayne
it
casteth
out
stynke
of
inobedyence
/
by
the
whiche
he
wyll
with
the
thoughte
of
his
herte
enquyre
&
deme
in
euyll
the
wyll
of
his
souerayne
/
he
casteth
out
also
vnclennes
with
many
wycked
conuersacyons
/
delytynge
hymselfe
wretchedly
with
his
name
of
a
deuoute
man
.
¶
O
wretch
thou
consyders
not
that
vnder
colour
of
thy
deuocyon
shall
folowe
to
the
many
myscheues
/
as
chyldren
of
inobedyence
/
for
thou
hase
not
receyued
nor
take
to
the
chyldren
of
vertu
/
as
a
very
obedyencer
dothe
/
suche
one
sercheth
for
to
dysceyue
his
souerayne
/
vsynge
to
hym
leues
of
state
rynge
wordes
/
spekynge
vnreuerently
&
with
greate
repreuynge
/
suche
one
supporteth
not
his
broder
/
nor
he
maye
not
the
leest
worde
saye
anendes
hym
whan
he
is
vndernymed
for
his
defautes
/
but
anone
he
casteth
out
venemous
fruyte
of
vnpacyence
and
Ire
and
hate
agaynst
his
broder
/
demynge
in
euyll
/
the
he
dyd
to
hym
for
good
/
&
thus
suche
a
soule
so
sclaundred
liueth
in
peyne
both
within
&
without
.
¶
Why
is
suche
one
dyspleased
with
his
broder
?
¶
Certayne
for
he
dyspleaseth
hymselve
sencybly
/
such
one
fleeth
his
Cell
/
as
he
wolde
fle
venym
(
&
the
cause
is
)
for
he
is
gone
out
of
his
owne
proper
Cell
of
knowlege
/
wherby
he
is
fall
in
to
inobedyence
/
&
therfore
he
maye
not
abyde
in
his
materyall
Cell
/
he
wyll
not
also
come
to
the
fraytur
/
but
as
he
wold
go
to
his
enemy
/
as
longe
as
he
hath
ony
thynge
to
spende
/
&
whan
he
hathe
no
more
/
than
nede
dryueth
hym
thyder
.
¶
Therfore
trewe
obedyencers
done
wel
whiche
kepe
so
wel
the
vowe
of
pouerte
/
that
they
wyl
nothynge
haue
for
to
spende
/
bycause
they
wolde
euer
be
fed
at
the
swete
table
of
the
fraytur
/
where
a
very
obedyencer
norysheth
both
his
body
&
soule
in
peas
&
quyetnes
/
he
wyl
neuer
thynke
nor
make
ordynaunce
for
sweter
not
better
lyue
lode
than
he
fyndeth
there
.
¶
The
contrary
dothe
an
inobedyencer
/
he
wyll
be
the
laste
comynge
in
to
the
quere
/
&
the
fyrste
that
shall
go
out
/
with
his
lyppes
he
draweth
nygh
to
me
/
but
his
herte
is
fer
fro
me
/
he
fleeth
also
for
drede
of
penaunce
that
chapyter
.
¶
What
is
cause
of
all
this
?
¶
Certayne
inobedyence
/
suche
one
also
neuer
waketh
nor
prayeth
/
&
yet
ofte
tymes
whan
he
sholde
say
his
dyuyne
seruyce
/
to
the
whiche
he
is
bounde
/
and
it
is
vnsayde
/
he
hathe
no
fraternall
charyte
within
him
/
for
he
loueth
none
but
hymselve
/
and
yet
not
with
reasonable
loue
/
but
with
beestly
loue
.
¶
Thus
many
euylles
ther
be
the
fallen
vpon
the
heed
of
an
vnobedyent
man
/
&
thus
many
sorowfull
fruytes
he
bringeth
forthe
/
&
many
mo
whiche
no
erthly
tonge
cantell
.
¶
O
inobedyence
whiche
depryues
the
soule
fro
lyght
of
obedyence
.
¶
O
inobedyence
whiche
depryues
the
soule
fro
all
vertu
/
&
arayes
it
with
all
vyces
/
thou
takes
awaye
fro
him
peas
&
gyues
him
warre
/
thou
takes
fro
hym
lyfe
&
gyues
him
dethe
/
thou
drawes
him
out
of
the
shyp
of
his
order
&
drenches
hym
in
the
see
of
this
wretched
worlde
/
&
so
strangles
him
in
synne
/
makynge
hym
to
swymme
with
his
owne
armes
/
ther
he
sholde
swymme
with
the
armes
of
his
order
/
thou
arayes
hym
with
all
maner
wretchednesse
/
thou
makes
hym
dye
for
honger
/
takynge
awaye
fro
hym
the
meet
of
that
meryte
of
obedyence
/
thou
gyues
hym
contynuall
bytternesse
/
&
fro
all
delectacyon
of
swetenesse
thou
depryues
hym
and
fro
all
good
/
&
makes
hym
to
stonde
in
all
maner
of
euyll
.
¶
In
this
lyfe
thou
makes
him
bere
the
ernest
of
endelesse
turment
/
&
yf
he
amende
him
not
or
than
he
passe
out
of
this
worlde
/
thou
ledes
that
same
inobedyent
soule
to
endelesse
dampnacyon
/
euer
to
be
turmented
with
the
fendes
ye●ll
out
of
heuen
for
●●●yr
inobedyence
/
by
the
whiche
they
were
rebell
to
me
/
&
now
be
in
the
armes
of
hell
/
ryght
so
thou
inobedyence
by
cause
thou
was
rebell
to
obedyence
/
&
dyd
throwe
a
waye
fro
the
this
keye
of
obedyence
with
whiche
thou
sholde
haue
opened
the
wyket
in
the
gate
of
heuen
/
&
thou
dyd
take
in
thy
honde
thou
keye
of
inobedyence
/
wherwith
thou
hase
opened
the
gate
of
heuen
.
¶
Of
the
imparfeccyon
of
them
whiche
be
slowe
&
vnlusty
in
relygyon
/
all
be
it
that
they
kepe
them
fro
deedly
synnes
/
&
of
the
remedy
how
that
they
may
come
out
of
that
vnlustynes
.
O
Dere
doughter
howe
many
be
there
nowe
of
the
wretched
inobedyen
cers
/
whiche
in
these
dayes
be
fedde
&
noryshed
in
the
shyp
of
relygyon
/
&
ryght
fewe
there
be
that
be
very
obedyencers
(
neuertheles
sothe
it
is
)
that
bytwene
these
perfyte
obedyencers
&
these
wretched
obedyencers
be
many
/
whiche
lyue
comunely
in
the
order
/
for
nother
they
be
perfyte
as
they
shold
be
/
nor
they
be
moche
wycked
/
bycause
they
kepe
clene
theyr
conscyence
fro
deedly
synne
/
but
yet
they
stonde
in
dulnesse
&
neclygence
of
herte
/
&
yf
suche
excercysed
not
theyr
lyuynge
in
kepynge
somwhat
of
theyr
obseruaunces
of
the
order
/
they
sholde
fall
to
greate
perell
/
&
therfore
they
haue
nede
to
be
ryght
besy
and
slepe
not
in
derkenesse
/
but
that
they
aryse
fro
dulnesse
&
slothe
/
for
yf
they
aby●e
longe
therin
/
they
be
able
for
to
fall
ryght
lore
/
&
yet
though
they
fall
not
/
they
sholde
slode
vnder
mannes
praysynge
a
plesaunce
/
colored
with
the
colour
of
relygyon
/
besyenge
them
rather
in
kepynge
of
some
outwarde
cerymonyes
in
the
syght
of
man
/
than
for
to
kepe
properly
the
pure
religyon
/
&
oftetymes
suche
with
lytellyghte
that
they
haue
be
able
to
fal
to
domes
&
demynges
of
them
that
kepe
the
order
more
straytely
than
they
&
in
lesse
perfecyon
of
ceremonyes
/
of
whom
they
make
themselve
specyal
kekers
.
¶
To
all
suche
it
semeth
to
them
ryght
noyus
for
to
dwell
in
comune
obedyence
/
in
asmoche
as
they
neclygently
ouerpasse
trewe
obedyence
/
&
with
moche
peyne
&
labour
&
with
a
colde
herte
they
bere
that
obseruaunces
of
the
order
.
¶
Thus
they
offende
perfecyon
/
by
the
whiche
they
entred
/
and
thoughe
they
do
lytell
harme
(
as
I
haue
sayd
to
other
)
yet
neuertheles
they
do
full
euyll
/
the
is
bycause
they
come
not
clereli
out
of
the
world
/
wher
they
shold
haue
lyued
&
kepte
the
keye
of
generall
obedyence
/
and
than
for
to
come
to
relygyon
so
for
to
receyue
the
ly
tell
keye
of
partyculer
obedyence
/
for
to
open
ther
with
the
wyket
of
heuen
gate
/
the
whiche
keye
sholde
be
tyed
by
a
thonge
of
vylyte
&
abieccyon
/
settynge
noughte
by
hymselfe
/
&
with
the
same
thonge
of
vylyte
to
kepe
it
myghtely
in
the
honde
of
feruent
loue
.
¶
All
suche
doughter
be
able
to
come
to
ꝑfeccyon
yf
they
wyll
/
for
they
be
more
nere
to
ꝑfeccyon
than
other
wretches
/
&
yet
it
maye
be
sayd
of
suche
otherwyse
/
that
they
be
more
harder
for
to
be
raysed
vp
fro
they
imperfeccyon
in
theyr
degre
/
than
a
wycked
lyuer
in
his
degre
.
¶
Wyll
thou
knowe
why
?
¶
Certayne
for
it
is
openly
knowe
that
a
wycked
man
dothe
euyll
/
his
his
owne
conscyence
telleth
him
so
/
but
for
his
owne
ꝓper
loue
whiche
hathe
so
blynded
him
/
he
hathe
no
myght
for
to
aryse
out
of
synne
/
he
seeth
well
with
one
naturall
lyght
the
it
is
euyll
whiche
he
doth
/
for
yf
it
were
asked
of
hym
whyther
it
were
euyll
do
that
he
dothe
/
he
wolde
saye
yes
/
but
yet
he
wolde
excuse
him
&
saye
that
his
freylte
is
somoche
/
the
he
maye
in
no
wyse
ryse
hp
/
thus
he
wyl
say
thoughe
he
saye
not
truthe
/
for
with
my
helpe
he
maye
aryse
yf
he
wyll
.
¶
But
these
that
be
so
neclygent
&
slowe
/
whiche
nother
do
grete
euyl
nor
grete
good
knowe
nor
theyr
owne
dulnes
nor
wyll
not
knowe
it
/
nor
howmoche
harme
they
do
to
them selfe
/
nor
they
recke
neuer
thoughe
they
aryse
neuer
thens
/
nor
thoughe
it
neuer
be
shewed
nor
tolde
to
them
/
&
yet
whan
it
is
shewed
them
they
wyl
not
aryse
/
bycause
they
be
bounde
by
that
vnlustynes
of
theyr
owne
hertes
/
by
the
longe
corde
of
custome
.
¶
In
what
maner
maye
suche
aryse
?
Certayne
that
they
knowlege
with
theyr
tonges
how
they
haue
myslyued
/
&
than
with
hate
of
theyr
owne
pleasaunce
&
lykynge
/
sende
that
meke
knowlege
in
to
the
fyre
of
my
dyuyne
charyte
/
weddynge
themselve
now
to
that
spouse
of
obedyence
/
as
thoughe
they
sholde
now
enter
in
to
relygyon
with
the
rynge
of
holy
feythe
/
&
let
them
no
more
slepe
in
that
wretched
state
/
for
it
was
&
is
grete
dysplesaunce
to
me
&
moche
harme
to
them
/
it
maye
well
be
sayde
to
suche
that
worde
that
seynt
Iohan
reherseth
in
the
Apocalyps
thus
/
wolde
god
they
were
colde
or
hoot
/
but
bycause
they
be
nother
colde
nor
hoot
/
but
onely
lewe
warme
/
therfore
I
shal
begynne
to
throwe
suche
oute
of
my
mouthe
/
for
yf
they
turne
not
fro
that
vnlustynesse
&
dulnesse
/
they
be
able
to
fall
ryght
sore
(
and
yf
they
fall
)
they
be
worthy
to
be
reproued
of
me
.
¶
It
were
more
ioyful
to
me
that
suche
were
as
I
se
/
lyuynge
in
that
worlde
with
generall
obedyence
/
whiche
in
regarde
of
the
fyre
of
very
obedyencers
/
they
be
but
as
I
se
/
&
therfore
I
saye
it
were
leuer
to
me
that
they
were
as
Ise
.
¶
Lo
doughter
to
the
haue
I
declared
this
parable
/
lest
that
errour
fal
in
that
/
wenynge
that
I
had
leuer
suche
one
were
in
the
see
of
deedly
synne
/
than
so
in
the
vnlustynesse
&
neclygence
of
īparfeccyon
/
for
by
such
īparfeccyon
he
myght
fall
to
synne
/
&
the
synne
of
man
is
so
dysplesaunt
to
me
&
so
venemous
/
that
I
maye
in
no
wyse
suffer
it
passe
vnpunyshed
/
therfore
they
sholde
aryse
gracyously
fro
suche
dulnes
&
neclygent
lyuynge
/
by
some
maner
of
ghostly
excercyse
with
wakynge
/
mekenes
/
&
contynuall
prayer
&
se
inwardely
them selfe
&
beholde
in
those
relygyous
men
that
haue
lyued
in
relygyon
before
/
whiche
were
men
as
they
be
/
noryshed
with
the
same
mylke
/
&
in
the
same
maner
borne
/
&
I
am
the
same
god
now
that
I
was
than
/
my
myght
is
neuer
feble
/
my
wyll
is
neuer
lessed
/
nor
also
my
wysdome
for
to
gyue
you
clere
lyght
to
se
&
knowe
my
truth
/
therfore
(
as
I
haue
sayde
)
they
may
yf
they
wyl
come
to
parfeccyon
of
theyr
order
/
so
that
they
wyl
put
away
fre
the
eye
of
theyr
intelleccyon
the
cloude
of
theyr
owne
loue
/
&
than
they
maye
renne
with
lyghte
perfytely
with
them
that
be
my
very
obedyencers
in
relygyon
.
¶
Thus
they
maye
come
to
perfecyon
by
this
remedy
&
neuer
elles
.
¶
Of
the
excellence
of
obedyence
/
&
of
the
goodes
whiche
obedyence
gyueth
to
him
the
taketh
it
in
sothefastnesse
.
THis
is
that
very
remedy
whiche
my
very
obedyencer
kepeth
euery
daye
/
encresynge
in
hymselve
that
vertu
of
obedyence
with
lyght
of
feythe
/
desyrynge
scornes
&
repreues
for
my
loue
/
&
that
his
souerayne
sholde
put
alway
on
him
strayte
charges
/
that
the
vertu
of
obedyence
&
her
suster
pacyence
ruste
not
/
lest
whan
they
had
nede
to
worke
with
them
/
they
myght
defayle
them
/
or
els
that
they
were
to
them
for
faute
of
suche
harde
imposycyons
of
soueraynes
to
harde
to
worke
with
/
and
therfore
contynually
the
desyre
worketh
/
and
suffereth
no
tyme
to
ouer
passe
/
for
of
desyre
they
be
ryght
hongry
.
¶
Desyre
is
as
a
besy
huswyfe
that
neuer
wyll
be
ydel
/
one
delectable
obedyence
/
one
peaseable
obedyence
/
one
swete
obedyence
/
one
shynynge
obedyence
/
yllumyned
full
of
lyghte
/
that
hathe
put
awaye
the
derkenesse
of
proper
delectacyon
/
one
obedyence
that
quyckeneth
&
gyueth
to
suche
a
soule
lyfe
of
grace
/
the
hathe
chosen
the
for
his
spouse
/
thou
hase
put
a
waye
fro
him
dethe
of
his
owne
proper
wyll
/
whiche
proper
wyl
maketh
warre
and
bringeth
in
dethe
in
to
the
soule
/
thou
arte
large
/
for
thou
makes
the
subiecte
to
euery
reasonable
creature
.
¶
Certayne
also
thou
arte
benynge
/
&
with
meke
benygny
be
and
myldenesse
thou
beres
euery
greate
charge
/
for
thou
arte
coupled
with
the
vertu
of
strengthe
and
very
pacyence
/
thou
arte
also
corowned
with
the
vertu
of
parseueraunce
/
thou
fayles
neuer
by
the
importunyte
of
thy
prelate
and
souerayne
/
for
thoughe
he
ly
vpon
that
grete
importable
charges
without
dyscrecyon
/
thou
beres
them
all
gladly
and
pacyently
with
the
lyghte
of
feythe
/
thou
arte
so
knytte
with
mekenesse
/
that
no
maner
creature
maye
drawe
it
out
of
thy
honde
for
holy
desyre
/
and
what
shall
we
saye
more
dere
doughter
of
this
excellent
vertu
/
we
saye
that
it
is
a
good
without
euyll
/
it
stondeth
hyddein
the
shyp
/
whome
no
contrary
wynde
maye
noye
nor
dysease
/
for
she
maketh
a
subiecte
in
relygyon
to
rowe
with
the
armes
of
her
souerayne
/
&
not
with
her
owne
.
¶
A
very
obedyencer
shal
not
gyue
rekenynge
of
him
selfe
to
me
/
but
his
souerayne
shall
reken
for
hym
/
be
glad
therfore
dere
doughter
/
and
haue
grete
delyte
in
this
relygyous
vertu
/
and
thou
wyl
be
kynde
to
me
endelesse
fader
/
be
obedyent
/
for
obedyence
shall
shewe
yf
thou
be
kynde
/
whiche
cometh
out
of
charyte
/
and
charyte
cometh
fro
the
knowlege
of
my
endelesse
sothefastnesse
/
so
that
it
is
a
parfyte
knowlege
in
my
onely
so
the
fast
sone
Ihesu
/
whiche
sone
shewed
to
you
by
his
charyte
the
waye
of
very
obedyence
/
makynge
hymselfe
obedyent
vnto
the
dethe
of
the
crosse
/
techynge
the
therby
a
rule
for
to
contynu
in
very
obedyence
vnto
thy
ende
/
in
whose
obedyence
whiche
was
the
keye
the
opened
heuen
/
is
founded
the
generall
obedyence
that
is
gyuen
to
you
/
and
also
this
partyculer
obedyence
(
as
I
haue
tolde
the
before
in
the
begynnynge
of
this
treatyse
)
this
obedyence
gyueth
suche
a
lyghte
in
the
soule
/
that
it
maketh
a
soule
trewe
bothe
to
the
order
/
and
also
to
his
souerayne
in
relygyon
/
in
the
whiche
lyghte
(
the
is
the
lyghte
of
holy
feythe
)
a
soule
forgeteth
her selfe
(
not
in
requyrynge
in
what
wyse
obedyence
of
his
souerayne
is
gyuen
to
hym
)
for
in
what
soule
very
odedyence
is
/
it
sheweth
well
that
it
is
deed
in
his
owne
felynge
/
whiche
sencyble
felynge
/
sercheth
and
enquyreth
more
after
other
thynges
than
his
owne
/
as
an
inobedyent
soule
dothe
/
whiche
wyll
euer
enquyre
the
wyl
of
his
bydder
/
and
deme
it
after
his
derke
knowlege
/
a
very
obedyencer
with
the
clere
lyght
of
feythe
/
demeth
euer
the
wyll
of
his
souerayne
to
good
/
&
therfore
suche
one
feleth
not
nor
inquyreth
not
his
owne
wyll
/
but
boweth
his
heed
obedyently
to
the
wyll
of
his
souerayne
/
&
so
with
the
blessyd
odour
of
very
holy
obedyence
/
the
soule
is
noryshed
/
and
this
vertu
encresed
somoche
in
that
soule
/
as
the
soule
delyteth
in
the
lyght
of
holy
feythe
/
for
charyte
whiche
hathe
brought
forthe
obedyence
/
cometh
of
the
lyght
of
feythe
/
and
with
the
same
lyghte
of
feythe
/
with
the
whiche
a
soule
knoweth
bothe
hymselfe
and
me
/
he
loueth
me
&
loweth
hym
to
me
/
&
the
more
it
loueth
&
is
so
loued
/
that
more
rather
it
obeyeth
.
¶
Than
obedyence
with
her
suster
pacyence
they
shewe
yf
suche
a
soule
be
arayed
with
her
weddynge
cote
of
charyte
/
with
the
whiche
cote
ye
shall
enter
in
to
ende
lesse
blysse
/
wher
obedyence
shall
open
the
wyket
of
the
gate
with
her
keye
&
stonde
without
/
but
charyte
whiche
gaue
this
keye
to
her
/
shall
enter
in
with
the
fruyte
of
obedyence
.
¶
Euery
vertu
(
as
I
haue
sayde
)
stondeth
without
/
but
his
vertu
of
charyte
shal
enter
in
/
obedyence
hathe
the
keye
/
and
she
herselfe
is
the
keye
that
openeth
/
for
with
the
inobedyence
of
the
fyrste
man
Adam
heuen
was
shut
/
and
with
the
meke
and
feythfull
obedyence
of
my
onely
sothefastsone
Ihesu
that
vndefouled
lambe
/
ende
lesse
lyfe
was
made
open
/
the
whiche
stode
longe
tyme
closed
fro
man
and
shutte
.
¶
The
fourthe
chapyter
is
dystynccyon
of
two
maners
of
obedyences
/
that
is
to
saye
of
obedyence
of
relygyous
people
/
and
of
obedyence
whiche
is
done
to
a
certayne
parsone
out
of
religion
for
god
.
¶
How
god
rewardeth
not
after
the
trauayle
of
obedyence
/
nor
after
the
lengthe
of
the
tyme
/
but
after
the
magnytude
of
charyte
/
and
of
other
maters
longynge
to
obedyence
/
as
it
is
specyfyed
before
in
the
kalender
.
Ca.
iiii
.
AS
I
haue
sayde
to
the
dere
doughter
/
my
onely
sothefast
sone
hathe
gyuen
to
you
obedyence
/
as
for
a
rule
and
a
doctryne
/
and
as
a
keye
for
to
open
with
the
gate
of
heuen
/
and
so
to
come
to
youre
ende
/
for
the
whiche
ende
ye
haue
longe
trauayled
.
¶
He
also
lefte
to
you
a
precepte
for
to
lyue
vnder
generall
obedyence
/
counseylynge
you
also
that
yf
ye
wolde
come
and
attayne
to
more
parfeccyon
/
and
so
enter
by
the
strayte
gate
of
heuen
/
as
they
do
that
lyue
in
relygyon
and
order
/
and
also
as
they
do
that
lyue
and
neuer
receyue
order
of
relygyon
/
and
yet
be
in
the
shyp
of
parfeccyon
/
as
all
suche
that
do
kepe
parfeccyon
of
the
counseyles
without
ony
order
/
refusynge
rychesse
&
worldely
pompes
/
bothe
actual
and
mentall
/
kepynge
also
contynence
/
whiche
lyue
in
the
state
of
vyrgynyte
/
or
els
in
the
state
of
chastyte
/
kepynge
also
obedyence
/
submyttynge
themselfe
(
as
I
haue
sayde
to
the
in
another
place
)
to
some
creature
to
whome
they
enforce
with
parfyte
obedyence
for
to
obeye
vnto
theyr
lyues
ende
.
¶
Yf
thou
wyl
aske
me
whiche
of
these
obedyences
be
more
medefull
/
whyder
he
that
stondeth
in
the
order
of
of
relygyon
or
this
/
I
shall
tell
the
/
the
meryte
of
obedyence
is
not
mesured
/
nother
in
the
dede
doynge
nor
in
the
place
nor
in
whome
(
that
is
to
say
)
whyther
it
be
of
more
worthynesse
in
a
seculer
or
in
a
relygyons
/
but
after
the
mesure
of
loue
that
an
obedyencer
hathe
/
with
that
mesure
he
inesureth
to
hym
that
is
very
obedyent
/
the
imparfeccyon
of
an
enyll
prelate
is
no
dysease
in
him
nor
griueth
hym
not
/
but
otherwhyle
it
is
greate
profyte
to
hym
/
for
with
par●ecucyons
and
vndyser
ere
charges
of
greuous
obedyence
/
the
vertu
of
obedyence
is
encreased
/
and
also
pasyence
her
suster
/
nor
also
vnparfyte
place
letteth
nor
noyeth
hym
not
(
I
saye
vnparfyte
for
this
cause
)
for
relygyon
is
more
parfyte
/
more
stydfaste
/
and
more
stable
/
than
any
other
state
is
/
and
therfore
I
cal
an
vnparfyte
place
of
suche
that
haue
a
lytell
keye
of
obedyence
kepynge
without
relygyon
the
counseyles
(
but
yet
I
call
not
theyr
obedyence
vnparfyte
nor
of
lesse
mede
)
than
of
them
that
lyue
in
relygyon
/
for
euery
obedyence
(
as
I
haue
sayde
)
&
euery
vertu
els
is
mesured
after
the
mesure
of
loue
/
yet
in
many
other
thynges
/
as
of
the
vowes
whiche
be
made
in
the
hondes
of
a
souerayne
in
relygyon
/
and
for
many
suffraunces
whiche
a
man
suffereth
in
relygyon
/
obedyence
is
better
and
more
proued
in
relygyon
than
out
of
relygyon
/
for
ther
euery
bodily
acte
of
a
relygyous
man
is
bounde
to
the
youke
of
obedyence
/
so
strongely
that
it
maye
not
be
lostd
whan
he
wyll
/
that
is
bounde
without
the
trespas
and
offyce
of
deedly
synne
/
in
asmoche
asthat
vowe
is
approued
of
holy
chyrche
/
but
this
vowe
is
not
so
/
this
byndeth
hymselve
wylfully
for
loue
that
he
hathe
to
obedyence
/
but
with
no
solempne
vowe
/
therfore
he
that
byndeth
hym
to
this
bowe
/
he
maye
go
therfro
without
offence
of
ony
deedly
synne
/
yf
he
haue
lawfull
excusacyons
(
that
is
to
saye
)
that
he
go
not
therfro
by
his
owne
defaute
/
for
yf
he
wente
therfro
&
for
soke
it
throughe
his
owne
defaute
/
it
were
not
without
greuous
synne
/
yet
were
he
properly
bounde
to
deedly
synne
by
that
forsakynge
.
¶
Sees
thou
not
nowe
what
dyfference
is
bytwene
the
one
and
the
other
/
that
one
maketh
a
vowe
frely
with
intencyon
neuer
for
to
breke
it
/
but
with
no
charter
of
affyrmacyon
/
that
other
hathe
made
a
vowe
with
affyrmacyon
of
a
charter
or
of
an
instrument
/
and
he
offereth
vp
the
same
instument
or
charter
with
an
open
solempne
professyon
in
to
the
hondes
of
his
souerayne
/
ther
forsakynge
hymselfe
/
and
promyttynge
to
kepe
obedyence
/
contynence
/
and
wylful
pouerte
/
&
his
souerayne
in
my
name
there
promytteth
to
hym
agayne
(
yf
he
kepe
these
)
for
to
receyue
for
them
endelesse
lyfe
/
therfore
this
is
more
parfyte
/
&
that
other
is
of
lesse
parfeccyon
/
this
is
more
syker
/
for
yf
he
fall
/
he
is
more
apte
for
to
aryse
/
for
he
hathe
more
helpe
/
but
that
other
is
more
doubtefull
and
of
lesse
sykernesse
/
and
is
rather
more
apte
yf
he
fall
to
turne
his
heed
backwarde
/
for
he
feleth
him
nothynge
bounde
by
vowe
of
professyon
made
/
yet
he
stondeth
as
a
relygyous
man
or
than
he
be
professed
/
for
vnto
the
tyme
that
he
be
professed
he
maye
go
therfro
/
the
mede
(
as
I
sayde
)
and
yet
saye
of
obedyence
/
is
gyue
after
the
loue
that
an
obedyencer
hathe
/
so
that
euery
man
in
what
state
he
stondeth
in
maye
parfytely
wynne
mede
for
his
obedyence
/
yf
he
be
sette
in
loue
/
for
some
I
cal
in
one
state
/
and
some
in
another
/
as
a
man
is
able
for
to
receyue
that
state
that
he
is
called
to
/
but
yet
euery
man
in
the
same
state
that
he
is
called
to
maye
be
fulfylled
with
this
fore sayde
mesure
of
loue
/
yf
he
be
a
seculer
&
loue
more
than
a
relygyous
man
/
he
shall
receyue
more
mede
/
and
in
the
same
wyse
a
relygyous
man
more
than
a
seculer
.
¶
How
god
rewardeth
not
after
the
trauayle
of
obedyence
nor
after
the
lengthe
of
the
tyme
/
but
after
the
magnytude
of
charyte
/
of
the
redynesse
and
quyckenesse
of
them
that
be
very
obedyencers
/
and
of
the
myracles
whiche
god
sheweth
of
this
vertu
.
ALl
you
haue
I
sende
in
to
the
vyneyerde
of
obedyence
for
to
tyll
it
in
dyuers
wyses
/
to
euery
man
shall
he
gyue
a
rewarde
/
after
the
mesure
of
his
loue
/
&
not
after
his
laboure
/
nor
after
the
mesure
of
his
tyme
(
that
is
to
saye
)
he
that
came
fyrste
shall
no
more
haue
/
than
he
that
came
last
/
after
the
sentence
of
the
gospell
/
whiche
my
sone
hathe
put
to
you
for
ensample
of
them
that
were
hyred
of
a
lorde
for
to
tyll
in
his
vyneyerde
/
&
of
them
that
were
ydele
/
the
fore
sayde
lorde
gaue
asmoche
to
hym
that
came
at
euen
at
the
laste
houre
/
as
he
gaue
to
hym
that
came
in
the
morowe
at
the
fyrste
houre
/
or
thryde
/
or
syxte
/
or
.ix.
or
at
euen
songe
/
by
this
maye
ye
knowe
that
ye
shall
not
be
rewarded
nother
after
youre
tyme
/
nor
after
youre
worke
/
but
after
the
mesure
of
loue
/
many
be
sende
in
to
this
vyne
yerde
in
chyldeheed
for
to
tyll
it
/
and
some
enter
later
/
&
some
in
theyr
olde
age
/
these
the
come
last
/
many
of
them
sholde
go
and
worke
in
that
vyneyerde
of
relygyon
with
greate
feruent
loue
/
as
they
that
came
fyrste
.
¶
Why
is
the
?
¶
Certayne
for
they
thynke
theyr
tyme
is
shorte
/
and
so
they
be
equypolent
and
euen
with
them
that
came
before
/
and
they
went
easy
pases
by
loue
/
therfore
by
loue
of
obedyence
a
soule
receyueth
his
mede
/
there
he
fylleth
his
vessell
in
me
that
am
the
peaseable
see
/
but
many
there
be
/
the
whiche
be
so
redy
for
to
obeye
/
for
obedyence
is
so
very
incarnate
&
grounded
in
theyr
soules
/
that
they
beholde
not
the
cause
why
certayne
thynges
be
byd
to
them
of
hym
that
byddeth
them
/
but
vnneth
they
maye
abyde
so
longe
/
tyl
the
worde
of
theyr
souerayne
be
out
of
theyr
mouthes
/
for
he
vnder
stondeth
of
his
souerayne
more
the
entent
of
his
byddynge
than
he
dothe
the
worde
/
and
therfore
a
very
obedyencer
obeyeth
more
to
the
entent
than
to
the
worde
/
demynge
the
wyll
of
his
souerayne
for
to
be
my
wyll
/
and
that
he
byddeth
hym
by
the
wyl
and
dyspensacyon
of
me
/
and
therfore
(
as
I
sayde
)
suche
one
obeyeth
rather
to
the
entent
than
to
the
worde
/
and
so
he
obeyeth
to
his
worde
/
for
fyrste
he
obeyed
with
affeccyon
to
his
wyll
/
this
was
well
shewed
to
him
/
as
it
is
red
In
vitas
patrum
.
whiche
fyrst
obeyed
in
his
affeccyon
/
for
whan
the
he
beganne
to
wryte
an
.
o.
his
prelate
and
his
souerayne
bad
hym
do
a
certayne
thynge
of
obedyence
/
to
the
whiche
he
was
so
redy
/
that
he
gaue
no
space
to
hymselfe
for
to
fulfyll
that
lytello
/
but
anone
without
ony
taryenge
/
he
went
to
his
obedyence
&
lefte
his
o
/
vnwryten
halfe
/
than
I
for
to
shewe
you
how
moche
acceptable
obedyence
is
to
me
/
the
other
halfe
of
the
same
o
/
I
parformed
and
fulfylled
it
with
golde
/
therfore
this
gloryous
vertu
of
obedyence
is
so
plesaunt
&
lykynge
to
me
/
that
in
none
other
vertu
so
many
myracles
&
tokens
be
shewed
of
me
(
as
be
for
that
)
for
that
vertu
cometh
fro
the
lyghte
of
feythe
/
erthe
is
to
this
vertu
obedient
/
beestes
be
obedyent
/
water
is
obedyent
ther
to
/
that
the
erthe
obeyeth
to
that
vertu
/
thou
hase
mynde
how
thou
hase
redde
In
vitas
patrum
.
of
a
dyscyple
whiche
was
byd
of
his
fader
the
abbot
for
to
sette
in
the
grounde
a
drye
tree
/
&
of
obedyence
euery
daye
to
water
it
/
the
same
obedyent
dyscyple
asked
no
questyons
how
that
myght
be
/
but
without
ony
inquysycyon
of
possybylyte
he
fulfylled
his
obedyence
(
in
somoche
)
that
by
the
vertu
of
that
obedyence
&
of
feythe
the
drye
tree
waxed
grene
&
bare
fruyte
/
in
token
that
that
soule
was
lyfte
awaye
fro
the
drynes
of
inobedyence
/
&
than
after
that
grentnesse
it
bare
fruyte
/
so
the
the
apples
of
tree
were
called
of
brederne
fruyte
of
obedyence
/
in
the
same
wyse
it
is
of
beestes
/
that
they
obey
to
this
vertu
/
for
ther
was
In
vitas
patrum
.
a
certayne
dyscyple
was
sende
oute
by
obedyence
/
and
in
the
waye
as
he
went
he
founde
a
dragon
/
&
he
toke
hym
and
bounde
hym
in
a
bonde
/
&
so
lad
hym
to
his
abbot
/
but
his
abbot
as
a
dyscrete
leche
/
leste
that
dyscyple
shold
haue
be
extolled
by
pryde
of
vayne
glory
for
that
dede
/
and
also
for
to
preue
his
pacyence
/
he
dyscretely
put
hym
&
the
beest
fro
hym
with
boystous
wordes
(
sayenge
to
hym
thus
)
thou
beest
hase
thou
brought
an
other
beest
bounde
with
the.
¶
In
the
same
wyse
it
is
of
the
fyre
/
for
that
obeyeth
to
this
vertu
/
for
as
thou
knowes
ryght
well
in
holy
wrytte
/
that
many
bycause
they
wyll
not
offende
my
obedyence
/
but
that
they
were
euer
redy
for
to
obeye
to
me
redyly
whan
that
they
were
caste
in
to
the
hote
brennynge
fyre
/
it
noyed
them
not
/
lyke
as
thou
fyndes
of
thre
chyldren
that
were
caste
in
that
brennynge
ouen
/
&
of
many
other
/
whiche
were
to
longe
to
tell
.
¶
Also
in
the
same
wyse
of
the
water
/
for
that
obeyed
to
this
vertu
whiche
was
wel
knowe
by
Maure
/
for
whan
he
was
sende
for
to
take
out
that
dyscyple
whiche
was
sonke
in
the
water
/
he
ranne
vpon
the
water
as
he
wolde
vpon
the
erthe
&
brought
out
that
dyscyple
/
he
thoughte
not
one
hymselfe
/
but
with
the
lyghte
of
feythe
he
purposed
for
to
fulfyll
the
obedyence
of
his
souerayne
/
in
all
thynges
yf
thou
open
the
eye
of
thy
intelleccyon
/
thou
shall
well
fynde
that
the
excellence
of
this
vertu
is
specyally
shewed
/
so
that
all
thynges
that
a
relygyous
man
dothe
sholde
be
lefte
for
obedyence
/
for
thoughe
a
relygyous
man
were
in
somoche
araysed
by
contemplacyon
and
vnyon
of
his
soule
in
me
/
that
his
body
were
ther
with
lyfte
vp
fro
the
erthe
/
&
to
hym
were
commaunded
a
certayne
obedyence
of
his
souerayne
/
that
is
spekynge
&
byddynge
to
him
generally
&
not
partyculerly
/
whiche
generall
spekynge
setteth
no
lawe
of
tulfyllynge
yf
he
myght
/
he
sholde
enforce
hym
for
to
leue
his
hyghe
contemplacyon
for
to
fulfyll
his
obedyence
/
in
the
same
wyse
a
relygyous
man
sholde
leue
his
taxed
specyall
prayers
for
nede
/
for
charyte
/
and
for
obedyence
.
¶
All
this
commendacyon
I
tell
the
of
obedyence
/
for
I
wolde
that
thou
knewe
how
lykynge
it
is
to
me
&
how
pleasaunte
/
and
also
that
I
wolde
it
were
ryght
prompte
and
redy
in
my
seruauntes
/
for
what
that
euer
a
very
obedyencer
dothe
/
it
turneth
to
hym
for
meryte
&
mede
/
yf
he
ete
he
eteth
for
obedyence
/
yf
he
slepe
he
slepeth
for
obedyence
/
yf
he
go
/
stonde
/
faste
/
wake
/
al
this
he
dothe
for
obedyence
/
also
yf
he
do
seruyce
to
his
broder
or
to
his
euencrysten
/
he
dothe
it
for
obedyence
/
yf
he
be
in
the
quere
or
in
the
fraytur
or
in
his
Cell
.
¶
Who
ledeth
hym
or
maketh
hym
stonde
in
these
places
?
¶
Certayne
obedyence
with
the
lyghte
of
very
feythe
/
with
the
whiche
lyght
/
he
hathe
mortyfyed
hymselfe
to
al
his
owne
proper
wyl
/
and
lowed
hymselfe
with
holy
hate
of
hymselfe
in
the
armes
of
his
order
/
and
in
the
hondes
of
his
souerayne
/
with
this
obedyence
he
resteth
in
the
shyp
of
relygyon
/
he
roweth
in
the
same
shyp
throwout
all
this
tempestyous
see
of
this
wretched
lyfe
/
with
greate
ghostly
prosperyte
/
with
a
clere
shynynge
soule
and
tranquyllyte
of
herte
/
for
obedyence
with
feythe
hath
put
awaye
all
derkenes
/
he
is
ryght
stronge
and
syker
/
for
obedyence
hath
put
awaye
fro
him
feblenesse
&
drede
/
by
auoydynge
of
his
owne
wyl
.
¶
Of
whom
cometh
suche
feblenesse
&
vnordynate
drede
/
and
what
eteth
this
spouse
obedyence
?
¶
Certayne
her
meet
is
the
knowlege
of
herselfe
and
me
/
for
a
relygyous
man
sholde
knowe
hymselfe
full
of
defautes
and
ryght
nought
without
ony
beynge
of
hym selfe
/
and
me
that
am
he
that
am
/
in
whome
he
tasteth
&
eteth
my
sothefaste
truthe
/
whiche
he
knoweth
in
the
sothefastnesse
of
my
onely
incarnate
sone
Ihesu
.
¶
And
what
drynketh
this
spouse
obedyence
?
¶
The
drynke
that
she
drynketh
in
my
sones
bloode
(
in
the
whiche
bloode
)
my
sone
sheweth
to
a
religyous
man
my
truth
and
meruaylous
loue
that
I
haue
to
mankynde
/
in
that
blode
he
shewed
his
obedyence
/
that
was
put
to
him
of
me
endelesse
fader
for
you
/
&
ther
fore
a
very
obedyencer
maketh
hym
very
drunke
ghostly
in
that
blode
/
&
after
tyme
he
is
so
drunke
with
that
blessyd
bloode
/
he
hathe
all
loste
and
hyd
hymselfe
in
obedy&ce
/
&
al
his
conceytes
and
felynges
and
by
grace
he
hathe
me
full
/
tastynge
me
by
affeccyon
of
loue
/
with
lyghte
of
feythe
in
obedyence
/
all
the
lyfe
of
suche
an
obedyencer
cryeth
peas
/
and
in
his
dethe
whan
he
is
departed
fro
this
lyfe
/
he
receyueth
the
thynge
the
was
promysed
hym
of
his
souerayne
in
my
name
/
that
is
euer
lastynge
lyfe
/
syghte
of
peas
and
of
endelesse
tran
quyllyte
and
reste
/
whiche
is
a
good
vnestymable
/
that
none
lyuynge
in
ecthe
maye
thynke
nor
comprehende
in
his
wyttes
howmoche
it
is
/
for
it
is
infynyte
/
in
asmoche
as
it
maye
not
be
comprehended
of
a
lesse
thynge
/
for
euery
lesse
thynge
is
so
it
as
a
vessell
put
in
the
see
/
but
onely
the
same
quantyte
whiche
it
hathe
receyued
/
the
see
is
that
whiche
comprehendeth
/
and
not
the
vessell
put
in
to
the
see●
tyght
so
I
that
am
that
peaseable
see
/
am
he
alone
that
comprehende
myselfe
and
compas
myselfe
/
and
of
my
owne
comprehencyon
and
estymacyon
I
ioye
in
my selfe
/
whiche
ioye
and
good
that
I
haue
in
myselfe
/
I
parte
it
with
you
/
to
eche
of
you
after
his
mesure
/
for
I
fyll
his
mesure
/
and
neuer
holde
it
to
be
voyde
/
gyuynge
to
hym
perfyte
blessednesse
/
and
he
comprehendeth
&
knoweth
of
my
goodnesse
/
asmoche
as
I
wyl
that
he
knowe
/
thus
is
a
very
obedyencer
with
the
lyghte
of
feythe
in
my
truthe
/
all
brenned
in
the
furneys
of
my
endelesse
charyte
/
noynted
with
mekenesse
/
drunke
with
my
sones
blode
/
he
is
also
proued
with
pacyence
the
suster
of
obedyence
/
and
he
dyspyseth
hymselfe
by
vylyte
&
abieccyon
/
and
with
strengthe
he
abydeth
in
longe
parseueraunce
/
byclypped
al
aboute
with
many
other
vertues
/
and
with
the
fruyte
of
them
/
he
receyueth
his
ende
and
rewarde
of
me
that
am
his
maker
.
¶
The
fyfte
chapyter
of
this
laste
party
is
of
a
repetycyon
of
all
the
hole
boke
/
and
how
this
deuoute
soule
yeldynge
worshyp
and
thankynges
to
god
/
made
a
prayer
for
all
holy
chyrche
&
for
al
the
worlde
/
and
here
is
commended
the
vertu
of
feythe
/
&
so
is
the
ende
fulfylled
of
this
boke
.
Ca.
v.
NOwe
ryght
swete
&
dere
doughter
I
haue
satysfyed
thy
desyre
/
fro
the
begynnynge
therof
vnto
the
laste
of
obedyence
/
thou
knowes
well
at
the
begynnyge
thou
prayed
to
me
with
loue
and
longynge
desyres
/
by
the
whiche
desyres
/
I
made
the
to
aske
of
me
/
that
is
that
I
sholde
encrese
in
thy
soule
the
fyre
of
my
brennynge
charyte
/
and
than
thou
dyde
aske
of
me
foure
petycyons
.
¶
One
was
for
thy selfe
/
whome
I
satysfyed
pllumynȳge
me
by
my
endelesse
truthe
/
there
shewynge
the
how
thou
myght
knowe
my
sothefast
truthe
/
whiche
thou
desyred
to
knowe
/
and
there
I
tolde
the
that
with
knowlege
of
thyselfe
and
of
me
by
the
lyght
of
feythe
thou
myghte
come
to
the
knowlege
of
my
truthe
.
¶
The
secunde
petycyon
that
thou
made
was
the
I
sholde
shewe
mercy
to
the
worde
.
¶
The
thyrde
was
that
thou
prayed
to
me
for
my
mystery
al
body
of
holy
chyrche
/
the
I
wolde
auoyde
thens
derkenesse
and
parsecucyons
/
desyrynge
thyselfe
the
I
sholde
punysshe
the
wyckednesse
of
them
vpon
the
/
and
there
I
declared
to
the
that
no
peyne
/
whiche
is
gyuen
in
a
tyme
that
hathe
ende
/
maye
satasfy
the
synne
done
agaynst
me
that
am
endelesse
good
(
namely
the
pure
peyne
alone
)
but
it
satysfyeth
thus
/
yf
the
peyne
be
oned
with
desyre
of
soule
/
&
contrycyon
of
herte
and
the
maner
how
/
there
I
declared
the
/
and
also
I
answered
the
ther
that
I
wolde
she
we
mercy
to
the
worlde
/
and
there
I
tolde
the
/
that
mercy
is
enpropryed
to
me
/
for
by
mercy
and
by
meruaylous
loue
that
I
haue
to
mankynde
/
I
sende
my
onely
sothefaste
sone
/
whome
I
put
to
the
in
thou
lykenes
of
a
brydge
that
recheth
fro
heuen
to
erthe
/
by
vnyon
of
my
dyuyne
nature
oned
to
youre
nature
/
this
I
shewe
the
for
to
yllumyne
the
the
more
in
my
truthe
/
and
there
also
I
tolde
the
how
a
man
maye
ascende
vp
by
that
brydge
by
thre
grees
/
that
is
by
thre
myghtes
of
the
soule
/
to
these
thre
grees
how
thou
sholde
ascende
vpon
the
brydge
of
my
sone
there
I
tolde
the
/
that
fyrst
thou
muste
ascende
vpon
the
grees
of
his
feet
/
and
than
vpon
the
syde
/
and
so
at
the
laste
vpon
the
grees
of
his
mouthe
/
in
the
whiche
grees
I
put
thre
states
of
the
soule
/
that
is
vnperfyte
state
/
parfyte
state
/
&
moste
parfyte
state
/
in
the
whiche
moost
parfyte
state
/
a
soule
is
come
to
the
excellence
of
vnytyue
loue
/
in
eche
of
them
I
shewed
the
clerely
ther
that
thynge
whiche
dothe
awaye
fro
that
soule
imparfeccyon
/
and
maketh
it
to
come
to
parfeccyon
/
and
of
the
dysceytes
of
fendes
/
and
of
proper
spyrytuall
loue
/
and
also
there
I
tolde
the
in
these
states
of
thre
vndernymynges
that
my
myldenesse
dothe
to
a
soule
/
one
I
tolde
the
I
do
in
this
lyfe
/
another
in
the
dethe
(
in
suche
that
with
hope
dye
in
deedly
synne
)
of
whome
I
tolde
the
that
all
suche
dyd
go
vnder
the
brydge
by
the
fendes
waye
/
of
whose
wretchednesse
there
I
tolde
the
/
and
the
thyrde
of
the
laste
generall
dome
/
&
of
the
peynes
of
dampned
soules
/
and
of
the
ioye
of
blessed
soules
/
whan
eche
soule
shal
be
arayed
with
the
dowerys
of
his
body
/
also
there
I
behyghte
the
/
&
yet
I
promyse
the
that
with
many
passyons
of
my
seruauntes
I
shall
reforme
my
spouse
holy
chyrche
(
styrrynge
you
to
suffer
dysease
for
it
)
and
for
to
sorowe
for
the
wyckednes
of
them
that
do
parfeccyon
to
it
/
there
also
I
shewed
the
the
greate
excellence
of
my
mynysters
/
and
also
of
the
reuerence
whiche
I
requyre
of
seculers
/
for
to
be
gyue
to
them
in
my
name
/
for
the
defaute
of
them
shall
not
mynesshe
theyr
reuerence
whiche
sholde
be
do
to
them
in
my
name
/
and
howmoche
the
contrary
of
this
dyspleaseth
me
/
and
of
the
vertu
of
them
that
mynyster
to
me
as
angels
/
where
I
touched
to
the
of
the
greate
worthy
excellence
of
the
blessed
sacrament
/
also
there
I
tolde
the
of
the
states
of
teeres
&
whense
they
came
/
where
I
tolde
the
the
all
teeres
come
fro
the
well
of
the
herte
.
&
so
by
rowe
ther
I
tolde
the
of
.iiii.
states
of
teeres
/
and
of
the
fylthe
whiche
bryngeth
in
dethe
.
¶
I
answered
the
also
to
the
fourthe
petycyon
of
that
whiche
thou
prayed
me
the
to
partyculer
fallynge
I
sholde
prouyde
/
and
so
I
prouyded
(
as
thou
knowes
)
moreouer
I
declared
to
the
bothe
in
generall
and
in
specyall
my
prouydence
/
fro
the
begynnynge
of
the
worlde
vnto
the
laste
ende
/
how
that
all
thynges
that
I
haue
do
/
I
do
with
my
dyuyne
prouydence
/
bothe
in
trybulacyons
&
comfortes
bodyly
and
ghostly
/
all
is
done
for
youre
beste
after
my
dyuyne
prouydence
/
that
you
maye
be
in
me
holy
/
and
the
in
you
my
sothefaste
truthe
maye
be
fulfylled
/
for
my
sothefaste
truthe
was
to
make
you
of
noughte
/
&
for
to
gyue
you
lyfe
euerlastynge
/
whiche
ryghtwysenes
was
shewed
and
is
gyuen
to
you
/
with
the
precyous
bloode
of
my
onely
sothefaste
sone
Ihesu
/
forthermore
at
the
laste
I
satysfyed
thy
desyre
/
in
that
that
thou
desyred
to
here
of
parfeccyon
of
obedyence
/
and
of
the
imparfeccyon
of
inobedyence
/
and
whense
obedyence
cometh
/
and
what
thynge
draweth
it
fro
you
/
I
put
it
to
the
as
for
agener
all
keye
(
&
so
it
is
)
I
tolde
the
ther
also
of
partyculer
obedyence
/
&
of
them
that
be
parfyte
and
vnparfyte
/
bothe
of
suche
that
be
in
order
and
of
suche
as
be
out
of
order
/
dnd
of
eche
of
them
by
rowe
/
of
peas
also
whiche
very
obedyence
gyueth
/
and
howmoche
an
inobedyencer
is
dysceyued
/
tellynge
the
ther
that
dethe
entrede
in
to
this
worlde
/
by
the
inobedyence
of
Adam
/
therfore
now
I
endelesse
fader
moost
souerayne
and
endelesse
truthe
conclude
to
the
/
that
in
the
obedyence
of
my
sone
all
ye
receyued
lyfe
/
for
ryghte
as
in
the
inobedyence
of
the
fyrste
olde
man
all
ye
receyued
dethe
/
so
all
those
that
wyll
bere
the
keye
of
obedyence
maye
receyue
lyfe
of
that
newe
man
Ihesu
cryst
/
of
whom
to
you
I
made
a
brydge
/
for
the
strete
of
heuen
was
broke
/
therfore
yf
ye
wyll
go
by
this
ryght
swete
waye
with
the
keye
of
obedyence
/
ye
maye
lyghtly
ouer
passe
all
maner
derkenesse
of
the
worlde
and
not
offende
/
and
so
at
the
laste
with
the
same
keye
for
to
open
heuen
.
¶
Now
dere
doughter
I
styrre
the
for
to
wayle
and
wepe
/
&
my
other
seruauntes
/
for
by
waylynge
and
wepynge
and
by
meke
contynuall
prayer
/
I
wyll
shewe
mercy
to
the
worlde
/
renne
therfore
now
by
this
strete
of
truthe
all
mortyfyed
/
lest
that
thou
be
vndernome
in
thy
slowe
goynge
/
and
therfore
I
wyll
that
thou
renne
/
for
I
shall
now
requyre
more
of
the
than
I
dyd
fyrst
/
bycause
I
haue
shewed
my selfe
openly
ynoughe
to
the
in
my
sothfastnes
/
beware
nowe
that
thou
neuer
go
out
of
thy
Cell
of
knowlege
/
but
there
in
that
Cell
kepe
the
/
&
spende
the
tresoure
whiche
is
gyuen
to
the
/
that
is
the
doctryne
of
truthe
grounded
vpon
a
quycke
stone
cryste
Ihesu
arayed
with
lyghte
/
whiche
forsaketh
derkenesse
in
this
lyghte
/
dere
and
well
beloued
swete
doughter
/
araye
the
theri
.
¶
How
this
deuoute
soule
yeldynge
worshyp
and
thankynges
to
god
/
made
a
prayer
for
al
holy
chyrche
and
for
all
the
worlde
/
&
here
is
commended
the
vertu
of
feythe
/
&
so
is
the
ende
fulfylled
in
this
booke
.
THan
that
soule
whan
it
had
thus
seen
and
beholde
with
the
eye
of
intelleccyon
&
with
the
lyghte
of
feythe
knewe
my
sothefastnesse
and
the
excellence
of
obedyence
/
and
whan
it
had
so
herde
with
ghostly
herynge
and
tastynge
by
affeccyon
all
these
thynges
with
loue
longynge
desyre
/
she
lyfte
herselfe
aboue
herselfe
and
behelde
in
the
dyuyne
maieste
and
sayde
thus
.
¶
Thankynge
be
to
the
endelesse
fader
/
that
hase
no
abhomy
nacyon
of
me
thy
creature
/
nor
hase
not
turned
thy
face
fro
me
/
nor
thou
hase
not
dyspysed
my
desyres
/
thou
endelesse
lyghte
consyders
no
thynge
my
derkenesse
/
thou
lyfe
wolde
not
consyder
that
I
am
dethe
/
nor
thou
leche
wolde
not
forsake
me
for
my
greuous
abhomynable
ghostly
sekenesse
of
synne
/
thou
endelesse
purete
dyspyses
me
not
that
am
ful
of
fylthe
of
moche
wretchednesse
/
thou
that
arte
infynyte
hates
me
not
that
am
fynyte
&
able
to
haue
ende
/
thou
wysdome
lettes
not
to
speke
●●
me
that
am
a
foole
/
for
all
these
/
and
many
other
infynyte
euyls
and
defautes
that
be
in
me
/
thy
wysdome
/
thy
goodnesse
/
and
thy
myldenesse
/
haue
not
dyspleased
me
/
but
in
thy
lyght
thou
hase
gyuen
me
lyghte
/
&
in
thy
wysdome
thou
hase
gyuen
me
trewe
knowlege
/
and
in
thy
myldenesse
I
haue
founde
loue
of
the
and
of
my
neyghboure
.
¶
Who
constrayned
the
ther
to
?
¶
Certayne
not
my
vertues
/
but
onely
thy
charyte
/
that
same
loue
hathe
constrayned
the
to
yllumyne
the
eye
of
my
intelleccyon
in
the
lyght
of
holy
feythe
/
that
I
myght
vnder
stonde
&
knowe
thy
sothefast
truthe
shewed
to
me
.
¶
Graunte
to
me
therfore
blessed
endelesse
fader
/
that
my
mynde
maye
be
able
for
to
kepe
thy
benefytes
retentyfely
/
and
that
my
wyll
maye
brenne
feruently
in
the
fyre
of
thy
charyte
/
that
I
may
bathe
soule
&
body
buriowne
in
thy
sones
bloode
/
and
that
with
the
same
bloode
and
the
keye
of
obedyence
/
I
maye
open
the
gate
of
heuen
/
&
this
same
I
praye
the
hertely
for
euery
reasonable
creature
/
bothe
in
generall
and
in
specyall
/
and
for
the
mysteryall
body
of
holy
chyrche
.
¶
I
knowlege
well
&
denye
not
that
thou
loued
me
me
or
that
I
loued
the.
¶
O
endelesse
trynyte
/
o
very
godheed
/
thy
dyuyne
nature
hathe
made
the
pryce
of
thy
sones
bloode
of
so
greate
valu
/
thou
endelesse
trynyte
arte
a
depe
see
/
in
the
whiche
that
moore
I
enter
/
the
more
I
fynda
/
thou
arte
vnsacyable
/
for
a
soule
that
fulfylleth
hym
in
thy
depenesse
/
is
not
so
fulfylled
/
but
euer
it
is
made
hongry
in
the
/
it
thrysteth
in
the
endelesse
trynyte
/
desyrynge
with
lyghte
to
se
the
in
endeles
lyghte
/
for
as
an
harte
desyreth
to
the
well
of
rennynge
water
/
so
desyreth
my
soule
to
go
out
of
the
derke
pryson
of
my
body
and
se
the
in
sothefastnesse
as
thou
arte
.
O
how
longe
tyme
shall
thy
face
be
hyd
fro
my
eyes
/
o
endelesse
trynyte
the
depenesse
of
fyre
&
charyte
/
vnlose
and
vnbynde
fro
the
soule
the
cloude
of
my
body
/
the
knowlege
that
thou
hase
gyue
me
of
the
/
causeth
me
in
truthe
to
desyre
for
to
ouer
passe
the
burthon
of
my
body
/
for
I
haue
tasted
and
sene
with
the
lyghte
of
intelleccyon
with
thy
lyghte
/
the
depenesse
of
thy
endelesse
trynyte
/
by
the
whiche
syghte
I
sawe
me
in
the
/
to
be
the
ymage
of
the
/
hauynge
mynde
by
the
myght
of
the
the
endelesse
fader
and
intelleccyon
/
by
the
wysdome
of
thy
sone
and
of
the
holy
ghost
that
cometh
bothe
fro
the
and
fro
thy
sone
(
wyll
)
by
the
wiche
wyll
/
I
am
able
for
to
loue
/
thou
endelesse
tryny
rearte
my
maker
/
&
I
thy
creature
/
I
knowe
well
endelesse
trynyte
by
the
shedynge
of
the
bloode
of
thy
loue
/
that
thou
arte
a
Iolyous
louer
of
the
fayrenesse
of
thy
creature
/
o
endeles
depenes
/
o
endeles
godheed
/
o
depe
see
/
what
myghte
thou
gyue
me
more
than
thyselfe
/
thou
wastes
and
consumes
in
the
hete
of
the
loue
of
the
soule
/
thou
arte
the
fyre
/
thou
does
awaye
all
coldenesse
/
thou
arte
that
fyre
that
yllumyneth
/
and
with
thy
lyghte
thou
hase
made
me
to
knowe
thy
truthe
/
thou
arte
that
very
lyghte
aboue
nature
(
in
so
greate
habundaunce
&
parfeccyon
)
that
thou
makes
clere
the
lyghte
of
feythe
/
in
the
whiche
feythe
/
I
se
that
my
soule
hathe
lyfe
/
and
in
that
lyghte
it
receyueth
the
that
arte
very
lyghte
/
in
the
lyghte
of
feythe
it
hathe
wonne
wysdome
/
that
is
the
wysedome
of
thy
onely
sone
/
In
lyghte
of
feythe
I
am
stydfaste
/
stronge
/
and
parseueraunte
/
in
the
lyghte
of
feythe
I
hope
/
whiche
suffereth
me
not
to
defayle
in
my
iournaye
/
that
lyghte
techeth
me
the
waye
/
without
this
lyghte
I
must
nedes
walke
in
derkenesse
/
and
therfore
endelesse
fader
I
praye
the
yllumyne
me
with
the
lyghte
of
holy
feythe
/
for
that
lyght
is
a
see
whiche
norysheth
the
soule
in
the
that
arte
the
peaseable
see
endelesse
trynyte
.
¶
The
water
of
thy
peaseable
see
is
not
troublous
/
therfore
hym
nedeth
not
to
drede
that
is
in
that
see
/
for
he
knoweth
the
truthe
of
thy
onely
sothefaste
sone
Ihesu
cryste
/
he
is
suche
a
myrrour
that
nedes
I
muste
beholde
/
in
/
the
whiche
myrrour
is
represented
to
me
that
am
thy
ymage
&
creature
/
the
whiche
myrrour
also
representeth
to
me
the
that
arte
moost
souerayne
/
īfynyte
/
and
meruaylous
good
/
and
suche
good
as
is
aboue
al
good
/
blessed
good
incomprehensyble
good
&
meruaylous
good
/
fayrenesse
aboue
all
feyrenesse
/
wysdome
aboue
all
wysdome
/
thou
arte
the
meet
of
angeles
/
and
with
the
fyre
of
loue
thou
hase
gyuen
thyselfe
to
vs
wretches
/
thou
arte
that
vesture
whiche
couers
all
nakednesse
/
thou
arte
he
that
fedes
all
hongry
in
thy
swetenesse
/
thou
acte
swete
without
ony
bytternesse
.
¶
O
endelesse
trynyte
/
in
thy
lyghte
whiche
I
haue
receyued
lyghte
of
holy
feythe
/
I
haue
knowe
by
many
meruaylous
declaracyons
of
the
waye
of
parfeccyon
that
with
lyghte
and
not
with
derkenesse
I
maye
nowe
serue
the
/
therfore
I
praye
the
endelesse
trynyte
that
I
maye
be
a
myrrour
of
good
and
holy
lyuynge
/
that
I
maye
aryse
gracyously
fro
the
derkenesse
of
my
wretched
lyuynge
/
in
the
whiche
derkenesse
I
haue
alwaye
hyderto
be
blynded
/
by
the
whiche
knowlege
of
thy
truthe
as
I
sholde
/
therfore
I
myghte
not
well
and
parfytely
loue
it
.
¶
Why
knewe
I
the
not
?
¶
Certayne
for
I
sawe
the
not
with
the
gloryous
lyghte
of
holy
feythe
/
and
also
for
the
cloude
of
my
owne
proper
loue
had
blynded
the
eye
of
my
intelleccyon
/
and
yet
thou
endelesse
trynyte
with
thy
lyghte
hase
dyssolued
my
derkenesse
.
¶
Who
maye
at
tayne
for
to
come
to
the
heyghte
and
to
yelde
to
the
thankynges
for
so
grate
a
gyfte
/
and
for
the
large
benefyces
which
thou
hase
gyue
me
of
the
doctryne
of
thy
endelesse
sothefastnes
/
the
whiche
is
a
specyall
grace
aboue
the
generall
grace
that
thou
gyues
to
other
creatures
/
who
gaue
al
this
?
¶
Certayne
thou
thy selfe
/
wherfore
good
lorde
endelesse
trynyte
gyue
me
a
lyghte
of
thy
grace
/
that
with
the
same
lyghte
I
may
gyue
the
thankynges
/
araye
me
with
the
endelesse
truthe
/
that
I
maye
feythfully
renne
with
parfeccyon
in
this
deedly
way
with
very
obedyence
and
with
the
lyghte
of
holy
feythe
/
with
the
whiche
lyghte
me
semeth
thou
hase
made
me
now
lately
ghostly
drunke
/
Ioye
and
euerlastynge
worshyp
be
to
the
withoute
ende
.
AMEN
.