¶
The
prouffytable
boke
for
mannes
soule
/
And
right
comfortable
to
the
body
/
and
specyally
in
aduersitee
&
trybulacyon
/
whiche
boke
is
called
The
Chastysing
of
goddes
Chyldern
IN
drede
of
almighty
god
Relygyous
suster
a
short
pistle
I
sende
you
of
the
mater
of
temptacyons
▪
whiche
pystle
as
me
thynketh
maye
resonably
he
cleped
The
Chastisyng
of
Goddes
Childern
.
Of
this
mater
ye
haue
desyred
to
knowe
in
comforte
of
your
soule
.
But
nedeful
it
were
to
you
pacyently
&
gladly
to
suffre
suche
goostly
chastysing
wyth
full
faythe
&
sadde
hope
/
and
abyde
his
ordenaunce
tyll
he
sende
comforte
by
grace
&
bi
mercy
.
Somtyme
it
falleth
by
the
Lightwysnes
&
wysdom
of
god
/
the
more
knoweng
a
man
hathe
.
the
stronger
ben
his
temptacyons
.
And
all
his
cunnynge
is
hyd
away
/
&
stondyth
hym
in
full
lityl
comfort
.
as
for
that
time
/
in
to
that
it
pleyse
god
for
his
grete
pyte
to
comforte
hym
by
grace
/
soo
that
in
hym
is
oonly
our
knoweng
.
chastysing
/
&
comfort
/
Also
my
suster
I
drede
to
wryte
of
suche
hyghe
maters
.
for
I
neyther
haue
felyng
ne
knoweng
openly
to
declare
theym
in
englyssh
tongue
.
for
it
passyth
my
wytte
to
shewe
you
in
ony
manere
of
comyn
langage
the
termes
of
diuynite
.
Also
I
fele
myself
vnworthy
to
haue
the
goostly
scyence
/
wherby
I
shold
knowe
or
haue
an
Inwarde
feling
what
doctours
wold
meane
in
hir
holy
writynge
The
causes
considered
.
and
many
other
skylfully
.
I
may
drede
to
write
of
this
chastyfing
But
askyng
helpe
of
god
almyghty
/
by
whoos
might
the
asse
had
speche
to
the
prophete
Balaam
after
your
desire
as
ferforth
as
I
dare
or
know
of
temptacions
/
I
wyll
she
we
you
in
specyall
&
in
general
:
&
to
hem
remedies
with
some
other
maters
that
lightly
wyll
falle
to
purpose
/
submyttyng
me
euermore
lowly
to
correccyon
of
wysemen
&
clerkes
.
&
men
of
ghostly
knowyng
.
¶
This
pistle
whiche
I
clepe
chastysig
of
goddes
chyldern
/
I
wyll
begyn
wyth
the
same
wordes
whiche
our
lorde
Ihesu
cryst
sayd
to
his
apostles
/
whan
he
badde
hem
wake
&
pray
/
before
he
went
to
his
passion
/
thise
wordes
I
wyll
folowe
.
&
wyth
hem
make
an
ende
.
as
god
wyll
gyue
me
grace
.
¶
Here
begynneth
the
table
of
this
present
boke
/
-
¶
Fyrst
how
good
men
ben
more
tempted
than
other
.
&
how
our
lorde
pleyeth
wyth
his
childern
by
ensample
of
the
moder
&
hir
chylde
/
&
what
Joy
&
myrth
is
in
our
lordes
presence
/
Capitulo
primo
-
Of
the
v.
pryncipall
causes
why
our
lorde
draweth
his
confortes
fro
his
chyldern
/
&
of
dyuers
manere
of
goostly
affeccyons
whiche
sometyme
ben
wythdrawe
for
grete
necligence
&
vnkyndnes
/
caplo
.
ij
.
-
How
a
man
shold
haue
him
in
receyuyng
of
grace
&
goostly
vysitacyons
/
And
how
some
ben
begilid
wyth
a
fals
swetnes
whan
they
ben
visited
wyth
ony
suche
comfortes
.
Caplo
iij.
-
How
desolate
a
man
standeth
in
absence
of
our
lorde
.
&
how
lowely
he
shall
bere
hym
/
whan
comforte
is
wythdrawen
:
Caplo
iiij
.
-
How
our
lorde
chastiseth
his
childern
bi
ensample
of
the
moder
.
&
of
hir
louyng
chylde
/
Caplo
v.
-
Of
vj.
generall
temptacyons
.
and
other
in
specyall
/
Caplo
vj.
-
How
a
man
shal
conferme
him
to
our
lorde
in
softnes
&
hardnes
/
&
how
some
grutchynges
ben
forsaken
of
our
lorde
for
that
tyme
/
and
lightly
falle
in
to
goostly
Infirmytees
/
Caplo
vij
.
-
Of
iiij
.
goostly
Infyrmytees
whiche
ben
likened
to
foure
dyuerse
feuers
/
Capitulo
viij
-
How
some
men
by
temptacyon
seken
kyndly
rest
/
&
a
fals
ydylnes
as
for
hye
perfeccyon
/
&
by
this
errour
they
fallen
in
to
other
errours
Capitulo
ix
.
-
How
that
some
men
lyue
in
grete
penaunce
and
done
many
thinges
outwarde
to
be
holden
holy
but
thei
lyue
contrariously
to
charite
.
and
lyue
sinfully
/
for
they
seke
all
the
loue
/
of
kynd
/
and
holo
preuely
many
other
opinyons
/
Caplo
x.
-
How
some
other
men
wene
they
haue
fredom
of
spiryte
/
&
that
they
ben
onyd
to
god
wythouten
ony
meane
/
wherfore
thei
say
that
thei
ben
not
bounde
to
noo
lawes
of
holy
chirche
and
that
they
been
discharged
of
all
manere
werkynges
&
of
all
outwarde
vertues
xi
.
-
How
some
of
suche
men
holden
that
to
what
euery
thyng
they
been
stired
.
whether
it
accorde
to
cristes
liuyng
&
teching
or
not
all
comen
of
the
holy
ghost
/
Caplo
xij
.
-
How
what
prouffite
cometh
to
a
mannes
soule
bi
temptacyons
/
and
that
temptacyons
&
trybulacyons
ben
sende
to
man
for
v.
pryncypal
causes
/
Caplo
xiij
.
-
Of
the
temptacyons
of
dyspeyre
/
&
of
remedyes
agaynst
suche
temptacyons
/
Caplo
xiiij
.
-
Of
predestynacyon
&
preseyence
of
god
/
of
hem
that
ben
traueled
with
suche
manere
maters
.
xv
.
-
Of
wycked
spirytes
&
hir
power
:
that
thei
haue
bi
suffraunce
of
god
and
how
greuous
they
were
in
olde
tyme
to
our
holy
faders
/
xvj
.
-
Of
specyall
ensamples
how
holy
men
in
olde
tyme
for
lighte
defawtes
to
our
sight
were
chastised
sodenly
wyth
bodely
Infyrmytees
/
and
somtyme
greuously
traueiled
wyth
illusions
&
wycked
spirites
and
what
remedye
longeth
to
hem
that
ben
traueylled
wyth
wyckyd
spirytes
/
or
fully
assented
to
hir
illusions
/
Caplo
xvij
-
How
that
men
&
wymen
ben
dysceyued
by
many
reuelacyons
&
vycōns
.
and
that
there
ben
thre
pryncypall
kyndes
of
vysions
/
xviij
.
-
How
they
shold
be
examyned
that
haue
vysions
or
reuelacyons
to
knowe
/
whether
they
come
of
a
gode
angell
or
of
a
wyckyd
spiryte
Capitulo
xix
.
-
Of
the
vij
.
specyall
tokens
/
by
the
whiche
a
man
shall
knowe
vysions
of
a
good
spirite
fro
illucōns
of
the
deuyll
/
Caplo
xx
-
How
that
vysions
.
prophecyes
/
deuocyons
/
or
other
ghostly
comfortynges
/
or
werkiges
of
myracles
preue
not
a
man
or
woman
holy
ne
prophete
/
And
how
a
man
shall
receyue
all
suche
ghostly
graces
the
he
be
not
deceyued
.
Caplo
xxi
-
How
slouth
&
ydlenes
gender
siknes
.
&
how
werking
with
grace
is
nedefull
/
&
how
thre
kyndes
of
men
fall
by
vnstablenes
.
&
that
vnstablenes
is
cause
of
all
other
/
the
iiij
goostly
feuers
.
&
cause
of
all
other
errours
shewd
before
/
&
what
remedie
may
be
to
hem
that
ben
fallen
into
suche
errours
/
xxij
.
-
Of
affeccyons
&
specyally
of
resonable
affeccyon
/
whiche
somtyme
bi
temptacyons
ben
torned
&
chaunged
&
what
is
the
cause
&
remedye
ayen
this
temptacyons
/
xxiij
.
-
How
pacience
is
a
generall
remedye
ayenst
all
traueyles
&
temptacyons
.
&
of
other
generall
remedyes
ayenst
all
dredfull
goostly
temptacions
/
Caplo
xxiiij
.
-
Of
a
specyall
remedye
ayenst
dyuers
traueyles
&
passions
.
that
comen
of
the
vij
.
pryncypall
vyces
Capitulo
xxv
.
-
How
that
satysfaccyon
&
traueyle
wyth
bodely
affliccyons
&
ghostly
been
nedefull
to
purgacyon
of
the
sowle
as
longe
as
a
man
or
a
woman
is
traueyled
wyth
ony
manere
passion
/
Caplo
xxvj
.
-
Recapitulacion
of
al
thise
maters
beforsayd
.
&
of
four
manere
of
prayers
/
Caplo
xxvij
.
-
¶
Also
other
dyuerse
good
maters
folowyng
in
this
sayd
boke
wherof
they
make
noo
mencyon
of
ony
chapyters
.
¶
That
holy
men
&
gode
men
ben
more
tempted
than
other
/
and
how
our
lorde
playeth
with
his
childer
by
ensample
of
the
moder
&
hir
chylde
/
and
what
Joye
&
myrthe
is
in
our
lordes
presence
/
Caplo
j.
UIgilate
et
orate
vt
non
intretis
in
temptacionem
.
Wakyth
&
prayeth
that
ye
entre
not
in
to
temptacyon
Thise
ben
the
wordes
of
our
lorde
Ihesu
cryste
.
the
whiche
nede
none
other
declaracyon
than
the
same
vnderstondyng
of
theselfe
wordes
Therfore
I
leue
diuysions
of
maters
/
playnly
to
write
as
god
will
gyue
me
grace
somwhat
of
temptacyons
/
&
of
remedye
again
hem
.
to
your
ghostly
comforte
/
Take
now
thenne
good
hede
of
thise
holy
wordes
/
¶
Wakyth
&
prayeth
that
ye
falle
not
in
to
temptacyon
/
Ye
shal
vnderstonde
/
contynuell
&
besy
prayer
:
whan
he
sayth
/
wakyth
&
prayeth
/
&
whan
he
saythe
/
that
ye
entre
not
in
to
temptacyon
.
ye
shal
vnderstonde
that
ye
be
not
ouercome
with
temptacyon
/
Thus
haue
ye
thenne
by
the
techyng
of
our
lorde
a
speciall
remedye
agayn
al
temptacyons
&
that
is
besie
prayer
/
Prayeth
thenne
besely
in
all
tyme
of
nede
/
But
now
to
our
purpos
take
hede
what
our
lorde
saith
.
He
sayth
not
prayeth
that
ye
be
not
tempted
/
but
he
sayth
that
ye
falle
not
in
temptacion
That
good
lorde
knoweth
wel
by
his
grace
&
ordenaunce
how
prouffitable
it
is
to
good
men
&
wymen
moche
to
be
tempted
&
to
be
trowblid
.
the
semyth
by
his
wordes
whyche
he
spekyth
by
the
prophete
to
a
man
or
to
a
woman
that
is
trowbled
/
I
am
wyth
him
in
his
tribulacyon
/
I
shall
deliuer
him
.
and
I
shall
glorifye
him
.
Of
this
we
haue
ensample
of
our
holy
faders
whyche
greuously
were
tempted
.
as
ye
shall
here
after
.
and
among
all
of
our
glorious
lady
whiche
passed
all
other
in
holynes
&
moost
was
troubled
/
therfore
he
is
disceyued
the
wenyth
he
be
holy
for
he
is
not
tempted
/
For
soth
it
is
to
good
men
&
wymen
that
traueyle
to
be
perfyghte
ben
more
tempted
than
other
whyche
be
recheles
of
liuynge
.
And
a
cause
why
is
/
for
a
mountayne
the
hyer
he
is
there
is
the
gretter
wynde
/
In
the
same
manere
the
hyer
a
mannes
liuyng
is
the
strenger
is
the
temptacyon
of
his
goostly
enmye
/
Wherfore
yf
men
or
wymen
of
religyon
or
of
ony
perfeccyon
fele
noo
temptacyons
thenne
oughte
they
sorest
to
drede
/
for
thenne
they
ben
moost
tempted
whan
they
fele
hem
not
tempted
/
therfore
sayth
saynt
gregory
/
Thenne
art
thou
moost
assaylled
whan
thou
felest
the
not
assayled
/
Also
whan
our
lord
suffreth
vs
be
tempted
in
our
beginynge
.
he
playeth
wyth
vs
as
the
moder
wyth
the
chylde
.
whiche
somtyme
fleeth
away
&
hideth
her
/
&
suffreth
the
chylde
to
wepe
&
crye
:
&
besely
to
seke
hir
wyth
sobbyng
&
wepyng
.
but
thenne
cometh
the
moder
sodenly
wyth
mery
chere
&
laughige
beclippyng
her
chylde
&
kyssyng
&
wipeth
away
the
teres
.
Thus
fareth
our
lorde
wyth
vs
.
as
for
a
tyme
he
wythdraweth
his
grace
&
confort
fro
vs
/
In
somoche
that
in
his
absence
we
ben
al
colde
&
drye
/
swetnesse
haue
we
none
ne
sauour
in
deuocyon
/
Slowe
we
ben
to
prayer
or
to
traueyle
/
the
wretchyd
sowle
sodenly
is
chaunged
&
made
full
heuy
&
ful
of
sorowe
&
care
Thenne
is
the
body
sluggy
&
the
herte
full
harde
And
all
our
spirytes
so
dulle
.
that
the
lif
of
our
body
is
to
vs
noyous
.
All
that
we
here
or
see
thouh
it
be
gode
yet
for
the
tyme
it
is
not
.
And
soth
for
to
say
/
wery
be
we
thenne
of
goodnes
/
&
like
for
to
falle
in
to
vices
:
&
feble
to
withstonde
temptacyons
Suche
heuynes
we
finde
in
absence
of
our
fader
/
And
yet
our
fader
leuyth
vs
neuerthelesse
/
but
hideth
him
for
a
tyme
&
playeth
wyth
vs
for
grete
loue
/
Thys
absence
&
forsakyng
for
a
tyme
the
prophete
vnderstode
well
whan
he
sayd
.
Lorde
forsake
me
not
at
all
tymes
/
therfore
vpon
thyse
wordes
sayth
saynt
gregory
.
he
knew
we
the
he
sholde
be
forsake
but
for
a
while
/
that
asked
to
be
forsake
not
at
all
tymes
/
The
presence
of
our
lorde
/
I
clepe
his
gracyous
werkyng
in
vs
.
And
I
clepe
his
absence
the
wythdraweng
of
his
comfortes
fro
vs
.
But
now
some
man
that
redeth
this
/
perauenture
wylle
saye
this
is
a
straunge
playe
/
what
is
this
play
that
thus
heui
we
ben
of
the
absence
of
our
lord
/
The
playe
of
loue
is
Joye
&
sorowe
whiche
to
come
diuers
tymes
one
after
a nother
by
the
presence
&
by
the
absence
of
hym
that
is
our
loue
.
this
is
a
properte
of
loue
/
that
whan
we
haue
hym
presente
whom
we
loue
we
knowe
not
how
moche
we
loue
.
But
whan
he
is
away
/
thenne
we
perceyue
by
his
absence
what
mater
we
haue
to
loue
him
The
ioy
of
his
presence
causeth
sorowe
in
his
absence
/
not
soo
that
he
is
cause
of
sorowe
/
But
for
his
presence
is
to
vs
so
Joyfull
.
that
wyth
his
absence
we
must
nedes
be
sorowfull
:
¶
I
haue
rehersed
here
shortly
what
manere
of
sorowe
we
haue
in
absence
.
For
ye
shall
haue
it
more
openly
after
But
sayth
now
what
Joy
comyth
&
matere
of
Joy
by
his
blessyd
presence
.
Anone
at
his
comyng
the
soule
wexeth
lighte
&
Joyfull
/
the
conscyence
is
clere
and
moche
in
reste
.
the
spirytes
that
were
dull
&
dede
ben
quicke
/
&
redy
to
traueylle
/
and
all
thyng
that
was
harde
&
sharpe
.
&
Impossible
to
semyng
.
anone
they
wexe
softe
&
swete
.
and
all
maner
of
exercyse
in
fastyng
&
in
wakyng
&
all
gode
werkes
of
suche
exercyse
is
torned
in
to
mirth
for
grete
desire
&
loue
/
The
soule
is
fyllid
wyth
charyte
&
all
maner
of
clennes
/
She
is
fedde
wyth
suche
ghostly
swetnesse
that
for
suche
grete
likyng
in
ghostly
fedyng
/
all
outwarde
thynges
ben
almost
forgoten
Thenne
cometh
soo
mery
meditacyons
wyth
plente
of
teres
of
compascyon
/
teres
of
compunccion
/
teres
of
loue
/
&
of
deuocyon
/
and
though
there
comen
no
teres
there
come
other
vysitacōns
that
passen
all
worldly
myrth
/
and
therwyth
so
grete
plente
of
grace
/
that
what
is
askyd
it
is
grauted
/
what
is
.
sought
is
founde
/
and
the
yate
of
grace
is
opened
to
al
that
aske
thenne
to
entree
/
¶
By
thise
tokens
whiche
I
haue
rehersed
/
we
mow
well
fele
&
know
the
presence
&
the
absence
of
our
lorde
.
Therfore
that
he
wythdrawe
hym
not
for
yowre
owne
defawte
.
wakyth
&
prayeth
that
ye
falle
not
in
to
temptacyon
/
¶
Vigilate
et
orate
/
&c
.
¶
Of
vj.
pryncypal
causes
why
our
lorde
wythdraweth
his
comfortes
fro
his
chyldern
/
and
of
dyuerse
maner
of
ghostly
affeccions
whiche
somtyme
ben
wythdrawen
for
grete
necligence
and
vnkyndnes
Caplm
/
ij
.
WHy
our
lorde
withdraweth
him
fro
some
more
than
fro
some
/
why
he
vysiteth
some
more
than
some
.
we
maye
not
playnly
determyn
.
But
some
causes
of
his
wythdraweng
I
wyll
shew
now
/
or
I
wryte
ferder
more
of
ony
matere
/
and
after
that
I
wylle
shewe
remedyes
to
gete
agayn
hys
presence
/
One
cause
maye
be
that
the
louer
sholde
falle
not
by
pryde
:
For
many
ryche
gyftes
&
gladnes
of
chere
/
whiche
ben
gyuen
&
shewed
by
the
presence
of
our
lorde
wheche
sholde
be
our
loue
.
The
seconde
cause
may
be
that
we
sh●lde
know
our
owne
Infirmyte
/
and
that
is
full
prouffytable
.
for
as
saynt
gregory
sayth
/
It
is
a
grete
refeccyon
a
man
to
see
&
knowe
his
owne
Imperfeccyon
/
The
thyrde
cause
is
for
man
sholde
not
holde
hymselfe
siker
For
grete
trust
of
sikernes
engendreth
necligence
&
presumpcion
/
and
those
two
togyder
inobedyence
/
The
fourth
cause
is
that
we
sholde
the
more
besely
seke
hym
/
wepe
and
crye
after
hym
/
as
the
chylde
after
the
moder
/
The
fyfth
cause
is
that
we
sholde
receyue
his
comyng
after
his
wythdrawyng
wyth
more
Joye
&
gladnesse
/
The
sixte
cause
is
that
the
sholde
be
the
more
wyse
and
the
more
stronge
to
kepe
hym
Whan
we
haue
hym
All
thise
causes
of
wythdrawynge
ben
but
for
our
prouffyte
after
goddes
ordenaunce
/
But
other
causes
there
may
.
be
for
our
owne
defawtes
/
somtyme
for
necligence
/
&
somtyme
for
vnkunnyng
vnkyndnes
:
Therfore
this
cause
of
wythdraweng
I
wyll
declare
in
partie
/
for
Itrow
it
be
spedefull
to
men
&
wymen
in
her
beginyng
to
knowe
of
this
matere
whan
they
fele
swetnes
or
deuocyon
in
ghostly
liuyng
.
After
the
sayenge
of
the
phylosophers
:
Whan
ye
see
the
sonne
is
hye
in
the
mydse
of
may
/
thenne
hath
the
sonne
dowble
vertue
of
werkyng
in
trees
herbes
&
all
thyng
that
is
growyng
.
yf
the
planetes
thenne
whiche
gouerne
the
nature
be
well
ordeyned
/
after
that
the
tyme
of
the
yere
askith
/
Thenne
draweth
the
sonne
the
humours
vp
in
to
the
ayre
/
of
the
whiche
comen
dewe
&
rayne
wherby
the
fruyte
of
the
erthe
prouffyteth
/
&
is
multeplied
.
¶
Now
to
our
purpose
/
in
the
same
manner
/
whan
that
clere
sone
our
lorde
Ihesu
is
lifte
vp
in
oure
hertes
aboue
all
other
thynges
of
our
kynde
/
thenne
yf
bodely
dysposicyon
be
well
ruled
after
dyscrecyon
Yf
vertues
.
whiche
I
clepe
ghostly
humours
ben
enhabyted
by
longe
exercyse
.
whyche
vertues
shall
be
presented
wyth
thankynges
/
and
worshyppes
to
that
clere
sonne
ihesu
/
Thenne
somtyme
of
al
thise
vertues
cometh
a
swete
rayn
of
an
inwarde
beholdynge
.
and
an
heuenly
dewe
of
the
swetnes
of
the
godhede
.
This
is
a
specyall
werkyng
of
our
lorde
Ihu
cryst
in
hertes
of
his
louers
/
And
in
all
his
louyd
chyldern
.
of
this
heuēli
swetnes
cometh
suche
a
likyng
to
the
herte
&
to
all
the
body
.
that
it
semeth
a
man
Inwardly
/
that
fully
he
is
beclipped
wyth
the
loue
of
god
/
This
likynge
is
more
delectable
to
the
body
.
&
soule
than
all
the
myrthe
&
likyng
that
all
the
worlde
myghte
gyue
for
the
tyme
:
In
this
likynge
god
sendeth
in
to
the
herte
soo
grete
sauours
/
comfortes
.
by
gyftes
of
gladnes
.
that
it
thinketh
for
the
tyme
he
is
fulfullid
wyth
gyftes
of
gostly
comfort
/
And
of
this
comith
a
ghostly
dronken̄es
.
whiche
falleth
to
dyuers
men
in
many
dyuers
maners
/
This
maner
dronkenes
makyth
some
men
singe
&
worshyppe
god
for
fulfylling
of
gladnes
/
Some
men
in
that
tyme
stirynge
wyth
all
the
membres
of
her
body
soo
that
they
must
skyppe
or
renne
or
daunce
/
Some
for
Joye
bete
her
hondes
togyder
/
Some
crye
lowde
wyth
an
hye
woys
/
Some
ben
stille
&
maye
not
speke
.
Somtyme
semeth
hem
that
al
the
worlde
faren
as
they
done
.
And
some
haue
wonder
that
alle
the
worlde
fareth
not
as
they
done
/
Hem
thynken
oftymes
that
they
maye
neuer
forgoo
the
likyng
that
they
haue
/
Some
men
that
haue
suche
likyng
wondren
what
hem
eilen
.
and
what
thing
it
maye
be
that
makyth
hem
soo
mery
&
Joyfull
.
Somtyme
it
happeth
this
likyng
is
soo
grete
/
that
it
semyth
to
some
man
that
his
herte
sholde
breke
for
Joye
/
Suche
manner
werking
god
wrouht
oftymes
to
men
&
wymen
in
her
fyrst
beginnyng
/
whan
they
drewe
to
ghostli
liuyng
.
and
whan
they
torned
hem
holy
to
god
/
whan
they
forsoke
all
worldly
comforte
.
and
put
her
hope
fully
in
god
/
And
yet
for
all
thys
they
ben
right
tender
as
chylderne
that
nede
mylke
&
softe
mete
&
swete
/
For
harde
metes
&
sowre
they
may
not
suffre
/
that
is
to
say
they
may
not
suffre
noo
stronge
temptacyons
For
they
may
not
ne
cunne
not
suffre
easely
the
absence
of
oure
lorde
/
For
whan
they
ben
forsake
alityll
/
that
is
to
say
.
whan
likinge
&
comforte
is
wythdrawen
for
a
tyme
/
Anone
they
ben
grutchynge
.
and
falle
thenne
in
to
suche
heuynes
/
that
for
defawte
of
knowing
how
thei
shold
haue
hem
in
his
presence
/
thei
ben
soo
necligent
in
his
absence
.
that
some
tyme
they
leue
of
moche
of
her
traueyle
/
by
cause
they
haue
no
likyng
/
Here
is
a
grete
vnkindnes
/
and
for
vnkindnesse
grace
is
oft
wythdrawen
/
But
this
vnkyndnes
is
caused
of
vncunnyng
Yet
for
it
is
god
to
know
how
we
sholde
haue
vs
in
his
presence
/
that
for
our
vnkindnes
we
cause
not
his
absence
/
Also
how
we
sholde
haue
vs
in
his
absence
that
for
ony
slouth
or
necligence
we
lese
not
his
presence
/
Of
this
matere
somwhat
shortly
I
wylle
weyte
&
shewe
some
shorte
remedye
to
haue
ayen
our
loue
whan
he
is
wythdraw
But
yet
leest
that
ye
lese
him
in
your
owne
defawte
/
wakyth
&
prayeth
that
ye
falle
not
in
to
temptacyon
/
¶
Vigilate
et
orate
&c
.
¶
How
a
man
shal
haue
hym
in
receyuing
of
grace
&
ghostly
vysitacōns
&
how
some
been
begyled
wyth
a
fals
swetnes
/
whan
they
been
vysited
wyth
ony
suche
confortes
iij.
HOw
we
sholde
know
the
presence
of
our
lorde
Ihu
.
I
haue
reherced
before
but
some
for
vncunnynge
of
receyuing
of
his
yefte
&
al
suche
gostly
confortes
wene
that
they
receyue
hem
by
her
owne
merites
/
&
that
they
deserue
hem
for
her
owne
traueyle
/
This
is
a
foule
blindnes
:
whiche
letteth
&
dystroyeth
the
floures
/
&
the
frutes
of
al
goostly
vertues
/
ne
here
is
noo
loue
shewed
to
him
that
mynistreth
al
mater
of
loue
&
what
he
be
that
thinkith
thus
/
he
hath
him
not
dewely
in
the
presence
of
our
lord
Therfore
it
is
nedefull
to
eche
man
to
set
his
hert
in
lowenes
at
all
manner
tymes
/
&
namly
in
wonderfull
werkynges
of
our
lord
.
&
in
his
confortable
visitacōns
.
that
he
of
his
endles
mighte
may
soo
werke
.
&
of
his
grete
goodnes
wyll
vysite
so
poor
a
creature
wyth
soo
plenteuous
yeftes
And
wel
may
he
set
him
in
lowenes
/
for
what
euer
he
deseruyth
It
cometh
only
of
god
/
&
yet
eche
low
spiryte
thinkyth
hym
vnworthy
to
ony
suche
yeftꝭ
/
Soo
thenne
I
trow
it
be
ful
spedefull
to
eche
man
lowli
to
receyue
the
presence
of
our
lorde
/
that
is
to
say
his
wonderful
visitacōns
.
&
suche
ghostly
likynges
whiche
are
not
had
but
by
his
presence
&
with
a
meke
spiryte
yeuing
vp
thankynges
with
enterly
deuocyon
/
chynkyng
&
sayeng
suche
manner
wordes
/
¶
A
gracyous
lorde
cryst
Ihu
goddis
sone
full
precyous
ben
thy
yeftꝭ
/
worshyp
be
to
the
wythout
ende
in
all
thy
noble
bene
feytes
/
I
am
not
worthy
ne
can
not
thanke
the
as
I
ought
of
dette
but
after
the
cunnyng
that
I
haue
/
thanke
the
my
lorde
for
al
this
gostly
comfort
.
Good
curteys
Ihu
take
me
in
to
thy
gouernaunce
/
&
saue
me
by
thy
keping
after
thy
moost
pleysure
.
¶
In
not̄e
pr̄is
et
filij
.
&c
Or
elles
in
latyn
ye
may
say
thus
/
¶
Laus
tibi
xp̄e
pr̄is
verbum
sunt
hec
tua
dona
de
cuius
veniunt
munere
tanta
bona
Agimus
tibi
grans
oip̄os
deus
ꝓ
vniuersis
bn̄ficiis
tuis
/
qui
viuis
&
regnas
deus
ꝑ
omnia
scla
sclorum
/
Salua
me
pie
Ihu
in
tua
custodia
sicut
scis
&
vis
ad
bn̄
placitum
tuum
dne
.
In
nomine
pr̄is
.
&c
.
Wyth
suche
lownes
&
thankynges
we
sholde
receyue
the
yeftes
of
our
lorde
/
whan
it
pleyseth
him
of
his
grace
to
vysite
vs
/
¶
Ferdermore
yet
other
there
been
whiche
been
not
dewli
in
ghostli
visitacōns
.
for
some
rest
to
sore
/
&
more
delite
haue
of
the
confort
&
suche
manner
swetnes
.
than
of
the
gracious
louer
/
the
freeli
yeueth
suche
giftis
This
is
also
a
foule
blindnes
&
derknes
.
whiche
feblith
al
the
myghtes
of
the
soule
.
&
letteth
the
knoweng
of
very
sothfastnes
/
and
somtyme
it
happeth
that
wyth
suche
men
abydeth
a
manner
fals
swetnes
by
the
crafte
of
the
fende
/
Therfore
how
ye
sholde
voyde
suche
manner
be
gilinges
.
&
how
ye
sholde
haue
you
in
receyuing
of
suche
yefte
Iwyll
sheew
you
first
bi
ensample
/
&
afterwarde
more
openly
to
the
same
purpose
¶
Among
al
bestis
ther
is
a
gracious
best
/
whiche
men
call
apes
.
a
bee
is
so
wise
in
kinde
that
whan
it
wylle
abyde
styll
/
it
wyll
abyde
&
rest
in
a
hieue
with
his
felawes
/
&
whan
there
is
noo
tempest
in
a
pesible
weder
while
the
sonne
shineth
it
gooth
oute
&
seketh
floures
.
in
the
whiche
he
may
fynde
swetnes
.
But
be
the
floure
neuer
so
fayr
/
or
haue
neuer
somoche
swetnes
it
resteth
vpon
non
but
wiseli
dooth
her
profite
&
draweth
out
hony
&
waxe
.
whiche
bereth
to
the
hieue
that
she
came
fro
.
&
there
abyde
wyth
her
companye
.
&
werketh
in
kynde
tyll
tyme
come
that
the
sonne
shyne
ayen
/
&
that
it
goth
&
tasteth
ayen
of
many
fair
floures
:
but
euermore
the
frute
of
swetnes
she
bereth
to
the
hieue
/
Thus
shal
eche
wyseman
doo
that
is
in
ghostly
liuynge
he
shal
wyth
al
meknes
&
al
gladnes
of
spiryte
whan
our
lorde
Ihesu
lightneth
his
hert
inwarde
receyue
his
yefte
.
&
tast
the
swetnes
wyth
reyson
&
discrecyon
/
and
beholde
wysely
the
quantite
of
his
benefeytꝭ
.
&
take
hem
as
confort
as
of
ghostly
likinge
But
he
shal
not
abyde
&
rest
vpon
suche
cōfortꝭ
be
they
neuer
so
fay●
/
ne
sauour
they
neuer
soo
swete
But
with
the
comfort
&
swetnes
/
&
wyth
al
the
benefeytes
/
he
shal
turne
&
flee
ayen
to
the
hyue
/
that
is
to
oure
lorde
wyth
worshippes
&
thankynges
/
and
there
abyde
&
rest
tyll
the
sonne
shyne
ayen
/
that
is
to
say
tyll
Ihu
crist
lightneth
his
hert
/
&
ordeneth
him
by
grace
to
flee
aboute
while
tyme
is
mery
to
tast
of
his
benefeytes
/
But
euermore
as
I
said
the
confort
&
the
swetnes
that
he
findeth
he
shal
lowely
bere
ayen
to
our
lord
in
whose
worship
he
receyueth
and
gadreth
all
suche
swetnesse
/
¶
Yf
ye
receyue
in
this
manner
the
vysitacion
of
out
lorde
.
thenne
shal
ye
haue
you
deweli
in
our
lordes
presence
/
And
that
ye
may
soo
haue
you
wakyth
&
prayeth
that
ye
falle
not
in
to
temptacyon
¶
Vigilate●
c̄
.
¶
How
desolate
a
man
stondeth
in
absence
of
our
lord
.
&
how
lowli
he
shall
bere
hym
whan
comfort
is
wythdrawen
.
Caplm
¶
iiij
.
HOw
must
we
see
ferdermore
/
whan
he
wythdraweth
hym
.
how
lowely
we
sholde
bere
vs
in
pleysure
of
hym
.
to
gete
agayn
his
presence
/
I
liknyd
before
the
comynge
of
our
lorde
to
the
vertuous
werkyng
of
the
sonne
whan
he
is
at
his
heigth
in
the
midle
of
may
/
And
for
asmoche
as
I
purpose
to
wryte
of
this
wythdraweng
I
make
an
other
liknes
of
the
sonne
goyng
dounwarde
.
Whan
the
sonne
in
tyme
of
yere
begynneth
to
wythdrawe
dounwarde
/
thenne
reigneth
he
in
a
planete
that
we
call
Virgyne
.
and
the
cause
why
it
is
callid
virgyne
is
for
that
tyme
of
the
yere
it
is
not
fructuous
nomore
than
a
mayde
that
bereth
no
fruyte
of
children
/
In
this
tyme
of
the
yere
/
the
hete
of
the
wheder
is
mynysshed
.
harde
frute
corne
&
wyne
ben
gadered
home
:
And
thenne
is
some
seedes
sowen
to
prouffyte
of
man
:
Als●
the
werkynge
of
the
sonne
as
for
that
yere
is
then
fulfillid
.
For
thêne
he
withdrawith
his
werkyng
.
In
the
same
manere
whan
our
glorious
sonne
cryste
Ihu
begynneth
to
come
doun
/
&
to
hide
in
the
inwarde
shinynge
of
his
sonne
beme
/
&
whan
he
forsakyth
vs
&
leuyth
vs
alone
/
thenne
is
there
lityll
feruour
of
loue
:
thenne
finde
we
vs
full
poor
&
al
forsaken
as
outlawes
that
was
before
likyng
/
&
hete
is
thenne
ful
colde
&
alayed
/
&
all
that
was
soo
plenteuous
is
come
in
to
nede
&
pouerte
/
Thenne
of
youre
wretchydnes
we
wonder
/
&
see
where
is
al
this
feruent
loue
&
thankyng
to
god
.
Where
is
all
this
ly
:
kyng
&
worshyp
to
god
/
where
is
all
the
soules
confort
.
gladnes
&
sauour
/
what
may
this
be
.
Wheder
is
all
this
become
.
Why
fai●●th
this
now
/
how
is
it
/
that
all
this
stronge
loue
/
&
all
thise
noble
yeftes
ben
away
&
dede
/
Thus
we
fare
as
men
vnwyse
/
that
thynke
our
traueylle
lost
/
&
some
time
in
some
men
&
wimen
/
the
bodely
kynde
is
feblid
by
a
soden
heuynes
in
her
beginning
and
they
wote
not
whi
/
&
that
is
somtime
for
a
stryfe
betwene
the
spirite
&
the
flesshe
/
Some
by
slouth
&
foly
/
wylfully
leue
hir
traueyle
some
fall
in
doubt
wheder
they
shal
traueile
or
no●
Some
whan
they
sholde
slepe
.
thenne
hem
list
wake
&
pray
Some
whan
they
sholde
wake
&
pray
.
thenne
hem
lust
to
slepe
.
But
many
by
grace
kepe
her
Journey
.
&
thenne
falleth
to
hem
whiche
will
a
byde
&
traueyle
/
that
somtyme
our
lorde
for
grete
loue
preueth
hem
sorer
than
other
/
for
thenne
of
his
suffraunce
they
lese
outwarde
benefaytes
&
likynges
/
that
his
to
frendes
&
kynes
men
.
&
lightly
been
forsake
of
al
other
knowleching
/
they
that
dide
him
chere
before
haue
him
now
in
soorne
/
trouth
fynde
they
nowhere
/
but
wronges
/
detraccyons
/
&
vnkyndenes
.
They
haue
also
grete
infirmytees
in
body
&
in
soule
/
Som̄
falle
in
perplexitees
for
a
thyng
the
nought
is
to
charge
or
lityl
And
there
they
cowde
counseyle
other
.
in
that
&
other
doubtes
/
thenne
stondeth
hymself
desolate
&
in
grete
doubte
/
Some
ben
soo
harde
preuyd
with
goostly
temptacyons
/
whyche
passen
all
dyseases
.
that
what
for
drede
&
doubte
/
all
comforte
is
lost
/
sauf
oonly
hope
of
mercy
/
Of
suche
goostly
temptacyons
&
trybulacyons
ye
shall
see
more
openly
afterwarde
/
¶
A
good
god
what
grace
is
in
thy
presence
/
how
precious
is
thy
loue
/
Whan
all
loue
&
grace
fayleth
in
thyne
absence
/
Now
thenne
it
were
gode
to
know
how
a
man
sholde
bere
hym
in
alle
this
sorowfull
mornyng
.
Fyrst
I
counseyle
euery
man
to
thinke
or
put
it
to
his
owne
defawte
that
grace
is
wythdrawe
by
some
manner
neclygence
/
or
specyall
defawte
by
dyssolute
bering
/
or
for
withdrawēg
the
hert
from
god
by
diuers
vayn
thoughtes
.
&
though
his
conscyence
deme
not
this
alway
in
specyall
/
yet
good
it
is
to
drede
/
&
as
openly
as
he
can
oft
declare
his
conscyence
to
his
goostly
fader
/
In
specyall
yf
he
can
.
or
elles
in
generall
wordes
.
And
this
is
a
souerayn
medicyn
to
al
temptacyons
Also
he
shal
not
leue
his
traueyle
for
noo
manner
heuynes
/
for
your
prayer
sauour
not
as
at
that
tyme
/
It
is
accept
full
hye
to
god
.
&
turneth
perauenture
to
more
mede
.
than
though
he
vysited
wyth
likynge
&
swetnes
:
And
yet
I
will
not
counseyle
that
he
kepe
alway
the
same
tyme
of
prayer
/
for
somtyme
it
is
spedeful
to
leue
it
for
good
entent
/
For
what
occupacion
it
be
/
prayer
or
meditacyon
.
redyng
writyng
/
or
elles
good
comenyng
or
what
thyng
it
be
/
that
most
steryth
hym
to
the
loue
of
god
/
that
I
holde
spedefull
to
vse
/
as
for
that
tyme
/
for
that
dryueth
away
heuynesse
/
&
comforteth
the
soule
/
Also
it
is
nedeful
in
all
suche
tyme
to
take
bodely
sustenaunce
/
&
other
nedeful
reste
in
resonable
manner
/
&
soo
the
soule
may
be
too
wblid
that
hit
is
nede
that
he
take
a
soppe
in
ale
or
in
wine
before
mete
.
and
after
for
comforte
of
the
spyrites
to
be
the
more
stronge
ayenst
heuy
temptacyons
.
Also
is
is
good
to
suche
men
and
wymen
to
visite
seke
folke
that
been
holden
goostly
lyuers
.
and
wyth
al
meknes
commende
hem
to
her
prayers
.
and
yf
nede
be
aske
hem
of
her
counseyle
.
¶
Also
for
lowenes
it
is
a nother
remedye
a
man
in
suche
dysease
sette
hymselfe
at
noughte
/
and
thynke
in
his
herte
that
nought
he
hath
/
nought
he
had
.
ne
noughte
may
haue
.
but
oonly
of
god
and
after
ensample
of
Job
he
may
thenne
saye
or
thynke
/
Our
lorde
hath
yeuen
/
our
lorde
hath
taken
awaye
/
as
it
pleyseth
our
lorde
soo
it
is
doo
/
blessid
be
the
name
of
our
lorde
god
/
¶
Sn̄s
dedit
dns
abstulit
sicut
dno
placuit
ita
factum
est
sit
nomen
dni
bn̄dietū
.
Also
he
may
thynke
or
saye
.
Good
mercyfull
lorde
yf
it
pleyse
the
that
I
●e
thus
poore
of
all
manner
comforte
thenne
wyll
I
desire
this
pouertee
that
thy
holy
wylle
be
fulfylled
in
me
.
And
though
the
wylle
of
kinde
grutche
/
the
wylle
of
the
spiryte
grutcheth
not
.
and
though
I
wyll
but
fayntly
/
my
wylle
is
to
wylle
perfyghtly
.
that
thy
wylle
.
and
not
my
wylle
in
me
/
&
in
all
thynge
be
fulfyllid
¶
Fiat
voluntas
tua
.
By
suche
manere
of
lawes
we
maye
soonest
purchace
the
presence
of
our
lorde
¶
Now
thus
haue
I
shewed
you
of
the
play
of
loue
/
&
a
lityll
I
haue
spoken
of
the
matere
of
temptacyons
/
But
now
of
the
mater
I
thynke
more
openly
to
write
/
as
god
wyl
gyue
me
grace
/
but
to
eschew
the
peryll
of
vndyscrete
heuynes
in
our
lordes
absence
/
contynual
prayer
is
euermore
nedful
Wakyth
therfore
&
prayeth
that
ye
entre
not
in
to
temptacyons
.
¶
Vigilate
&
orate
.
&c
.
¶
How
our
lorde
chastyseth
hys
chyldern
by
ensaple
of
the
moder
&
of
her
louyng
chylde
/
caplm
v.
I
Likened
before
the
play
of
our
lord
wyth
men
&
wymen
whiche
ben
newe
conuerted
to
a
louynge
moder
/
that
listeth
to
play
with
her
souking
childe
/
whiche
moder
in
her
play
somtyme
hydeth
her
/
&
cometh
ayen
to
know
by
the
countenaunce
of
the
chylde
how
well
it
loueth
the
moder
/
But
now
we
must
see
ferdermore
.
how
the
moder
preueth
the
chylde
after
the
tender
age
A
good
louyng
moder
suffreth
her
chylde
to
souke
/
&
tenderly
nourysshed
tyll
it
haue
more
streng
the
to
suffre
more
hardnes
/
Thenne
she
wythdraweth
a
lityll
&
a
lityll
the
mylke
&
other
delicacyes
.
&
makyth
asaye
of
harder
&
sharper
metes
to
nourissh
him
forth
in
hardnesse
/
She
wythdraweth
her
glad
chere
.
and
spekyth
somtyme
sharply
/
Somtyme
she
threteth
.
and
yf
the
childe
woxe
wanton
she
beteth
him
fyrst
wyth
a
lityll
rodde
/
And
the
strenger
he
wexeth
the
gretter
rodde
she
takyth
.
&
sharpely
beteth
on
Somtyme
to
kepe
hym
in
.
whan
nedes
he
wolde
oute
/
And
yf
he
haue
ben
oute
ayenst
the
moders
pleysure
/
she
fetcheth
hym
home
ayen
And
as
a
louyng
moder
she
receyuyth
hym
gladly
/
But
the
more
she
louyth
hym
the
sharper
she
beteth
hym
/
to
make
him
abyde
at
home
/
and
all
is
for
loue
/
For
loth
she
is
to
forgoo
her
chylde
/
the
whiche
she
derely
louyth
.
¶
Now
to
our
purpose
on
the
same
maner
.
our
good
louyng
lorde
Ihesu
cryste
goodis
sone
first
in
the
begynnyng
of
his
dere
chyldern
whiche
ben
goostly
lyuers
/
he
fedyth
hem
wyth
softe
metes
/
whiche
is
goostly
swetnesse
/
But
after
tyme
they
ben
strengthed
bi
exercise
of
vertues
/
he
with
draweth
in
partye
that
swetnes
/
&
asayeth
hem
wyth
bytternesse
.
he
takyth
fro
hem
rest
of
hert
:
&
suffreth
hem
be
trowblid
.
to
preue
well
her
pacyence
/
easely
fyrst
wythoutwarde
thynges
/
as
bacbitynge
&
soornes
/
repreues
.
&
wronges
/
&
worldly
dyseases
/
He
spekyth
afterwarde
sharpely
/
and
bryngeth
hem
in
ddredfull
doubtes
/
And
yf
they
were
wanton
by
dyssolute
beryng
in
heete
/
or
in
dede
/
Fyrste
he
smyteth
softely
wyth
easy
temptacions
/
And
●●n
they
neuer
soo
easy
/
yet
they
greue
the
soule
.
For
how
euer
the
sowle
before
was
chastysed
wyth
doubtes
&
dredes
.
it
felt
noo
smerte
sharply
tyll
the
rodde
came
.
Whiche
I
clepe
temptacyon
/
The
strenger
the
soule
is
to
the
loue
of
god
/
by
meknes
&
suffraunce
.
the
sharper
rodde
our
lorde
takyth
.
for
after
the
soule
maye
bere
/
he
mesureth
the
strekes
of
temptacyons
Yf
the
soule
he
necligent
/
or
elles
by
Infyrmyte
wyll
walke
oute
abrode
to
ony
manere
vanyte
.
our
lorde
smyteth
thenne
sharply
wyth
some
maner
temptacyon
.
to
take
fro
him
that
vain
lust
&
for
he
sholde
abyde
wyth
him
.
&
lese
not
his
loue
:
And
if
it
happe
bi
suffraunce
that
the
soule
hath
be
ferre
oute
.
assentyng
or
perfourmyng
to
ony
maner
vanytee
Yet
wyll
not
that
louyng
lorde
lese
his
dere
childe
/
but
by
grace
he
clepyth
hym
/
&
yf
he
wylfully
come
home
/
gladli
he
is
receyued
/
And
for
loue
that
oure
lorde
hath
to
his
chosen
chylde
bitterli
he
beteth
him
to
purge
him
for
his
trespasse
/
&
toucheth
him
wyth
sharpnes
euermore
to
abyde
at
home
in
our
lordes
seruyse
/
&
all
thys
chastysing
is
for
loue
/
For
as
oure
lorde
sayth
hymself
.
he
chastiseth
whom
he
loueth
/
Chastysing
may
be
in
many
maners
/
But
by
cause
your
entent
is
oonly
to
here
of
temptacyons
/
therfore
at
this
tyme
I
leue
al
maner
other
chastysing
/
playnly
to
speke
/
&
wryte
of
the
sharpnes
of
thise
ghostly
roddes
/
whiche
I
clepe
temptacyons
But
or
I
wryte
ony
more
/
fyrst
alway
I
counseyle
you
.
wake
&
praye
that
ye
falle
not
in
to
temptacion
.
¶
Vigilate
&c
¶
Of
vi-generall
temptacyons
&
other
in
specyall
/
caplm
vj.
NOo
man
may
.
nombre
temptacyons
in
specyall
but
some
temptacyons
I
wyll
sheew
in
generall
.
whiche
falle
gene:
rally
to
dyuers
men
in
eche
degre
.
&
afterwarde
I
wyll
shewe
some
temptacions
in
specyall
/
wyth
the
whyche
goostly
liuers
ben
more
specially
traueylid
than
other
men
/
Vj.
general
temptacyons
there
ben
whiche
traueylen
a
mannes
spiryte
thise
temptacyons
ben
medlid
after
the
settyng
of
a
mannis
bodi
that
is
to
saye
/
before
&
behynde
/
&
aboue
&
beneth
/
on
the
right
side
&
on
the
lifte
side
/
The
temptacyon
that
is
beneth
is
repreuable
.
the
temptacyon
that
is
aboue
is
wonderful
.
the
temptacion
that
is
before
is
dredful
the
temptacion
that
is
behynde
is
vnsemely
.
the
temptacyon
that
is
on
the
right
side
is
mouable
/
the
temptacyon
that
is
on
the
lifte
side
is
greuous
.
The
first
the
is
of
beneth
cometh
of
oure
owne
flessh
/
whiche
s●orneth
vs
al
day
with
glosig
&
flatring
.
bi
cause
we
shold
folow
his
lust
&
desires
/
&
this
temptacion
is
repreuable
/
The
seconde
temptacyon
thant
is
c●eped
aboue
/
is
of
our
reison
/
whiche
is
the
ouer
parte
of
our
soule
/
as
whan
reison
assenteth
/
&
deliteth
/
&
is
drawen
to
serue
the
flesshe
/
whiche
sholde
be
subget
to
reason
/
and
this
temptacyon
is
wonderfull
.
The
thyrde
temptacyon
that
is
clepyd
before
/
is
wycked
I●●sions
.
&
fals
suggestyons
of
the
wyckyd
deuylses
.
the
whiche
euer
more
whether
we
becom
wakyng
or
slepyng
they
cast
gynnes
to
catche
vs
that
vneth
we
may
scape
/
&
this
is
ful
dredefull
/
The
fourth
temptacyon
,
that
is
behynde
/
is
mynde
&
thoughte
of
sinnes
before
done
wyth
lykyng
&
pleysaunce
of
the
flesshe
in
vanytee
/
or
ony
thyng
that
noughte
is
,
and
this
is
vnsemely
/
The
vtemptacyon
that
is
on
the
right
side
/
is
of
grete
prosperite
.
as
whan
all
fortune
&
case
fallen
to
a
man
euermore
abidynge
wythout
ony
losse
or
dysease
/
This
is
meuable
.
as
a
byrde
that
fleeth
.
Whiche
somtyme
is
soo
mery
/
that
in
his
beste
flighte
falleth
downe
&
deyeth
and
that
is
meuable
/
The
sixt
temptacyon
that
is
on
the
lift
side
/
is
grete
aduersite
.
whiche
somlyme
bringeth
the
soule
in
to
soo
grete
heuynes
/
that
eyther
it
makyth
him
sore
grutche
ayenst
god
/
orels
to
thynke
&
saye
amys
ayenst
god
.
&
al
is
to
bringe
him
into
to
dispeyre
/
&
this
temptacion
is
greuous
/
Of
thise
vi
.
temptacyons
generally
I
clepe
him
for
bo
the
worldly
men
&
ghostly
men
been
traueylid
wyth
suche
temptacyons
some
man
more
/
&
some
sesse
.
some
wyth
one
&
some
with
an
other
.
after
dysposicion
of
kynde
/
&
ordenaunce
&
suffraunce
of
god
/
so
that
euery
man
in
eche
degree
is
somwhat
traueled
that
moost
done
hir
befinesse
to
come
to
perfight
loue
/
for
to
him
the
deuyll
hath
moost
enuye
/
Therfore
as
I
sayd
before
to
some
goostly
liuers
.
there
fallen
many
dredes
bothe
wakynge
&
slepyng
/
to
some
by
horryble
sightes
/
to
some
by
wonderful
heryng
/
&
to
some
by
dredful
bodely
felyng
/
Also
to
some
in
her
begynnynge
cometh
Imagynacyon
of
dredfull
thynges
/
whiche
they
may
not
put
away
but
by
a
specyall
grace
of
god
/
To
some
suche
thoughtes
been
soo
dredful
&
greuous
.
that
gladly
they
wolde
suffre
all
manere
bodely
paynes
/
yf
it
plesed
god
/
soo
they
myght
be
deliuerd
of
suche
maner
thoughtes
/
for
thenne
the
soule
dredeth
soo
sore
/
that
he
recstyth
not
of
the
body
.
Aslonge
as
the
soule
pacyently
suffreth
suche
temptacions
.
&
desireth
not
bi
wil
of
reison
to
haue
him
away
/
but
to
the
plesing
of
god
soo
long
thyse
temptacyons
ben
noo
synne
,
but
purgacyon
for
the
soule
,
and
hye
encrease
of
meryte
/
But
wh●n
a
a
man
desireth
him
alwaye
for
his
owne
ease
.
&
not
to
plesing
of
god
Ye
&
though
he
wolde
gladly
suffre
all
bodely
paynes
for
to
be
delyuerde
of
hem
&
Yet
in
asmoche
as
he
desireth
his
owne
wyl
.
for
his
owne
ease
/
he
falleth
into
a nother
temptacion
by
that
desire
/
and
sin̄eth
/
for
asmoche
as
he
assenteth
to
that
vnresonable
desire
agayn
the
wyll
of
god
/
And
thenne
suche
temptacyons
of
thoughtes
ben
not
merytory
to
the
soule
/
by
cause
of
the
vnresonable
grutching
.
but
rather
perauenture
peyne
for
grutchyng
/
For
as
saynt
gregory
sayth
/
Eche
synne
that
is
not
soone
wasshte
awaye
by
sacrament
of
penaunce
.
as
by
con
trycōn
/
and
confession
.
eyther
it
is
sinne
/
&
cause
of
sinne
folowynge
or
elles
it
is
synne
/
&
peyne
of
sinne
done
before
/
Soo
it
semyth
well
that
whan
a
man
wylfully
grutchyth
agayn
suche
temptacyons
.
ye
shall
abyde
moche
the
lenger
/
and
thenne
suche
temptacyons
ben
payn
of
synne
/
Suche
dredful
thoughtes
that
I
haue
spoken
of
/
it
nedeth
not
to
specyfie
.
for
they
that
haue
be
chastysed
wyth
suche
ghostly
temptacy
o
̄s
/
knowēwel
in
her
soules
what
I
wolde
meane
/
Also
it
is
peryllous
to
specifie
suche
thoughtes
/
for
some
ben
traueyled
wyth
one
thought
/
that
a nother
man
or
woman
wolde
neuer
.
ne
neuer
perauenture
sholde
Imagyne
suche
a
thoughte
but
by
other
mennes
tellyng
Therfore
I
wyll
not
shewe
suche
thoughtes
inspecyall
:
Also
though
I
wolde
I
may
not
/
ne
can
not
/
For
there
was
neuer
man
ne
woman
that
herde
or
asayed
hem
all
/
Therfore
I
sayd
before
/
noo
man
maye
nombre
in
specyall
whyche
all
temptacyons
,
for
they
ben
out
of
nombre
.
But
yet
some
wyll
I
shewe
/
whiche
most
comunely
false
in
mennys
speche
.
&
openly
to
knowenge
/
Some
whan
they
here
ony
mischeef
falle
to
ony
man
or
woman
/
or
here
hem
speke
ony
harde
wordes
or
dredfull
before
her
dethe
/
anone
by
temptacyon
they
fall
in
to
a
drede
/
the
long
tyme
after
they
may
not
put
it
fro
her
hertes
/
for
nyght
&
day
/
in
prayer
&
all
other
tymes
they
ben
soo
trowblid
therwyth
that
verely
almoost
they
vaast
away
for
drede
of
the
soule
/
and
makyth
hem
desire
the
deth
of
the
body
for
to
be
deliuerde
of
that
temptacyon
/
but
that
desire
wythout
pleysing
of
god
is
sinne
/
as
I
sayd
before
.
Thus
it
fareth
by
hem
also
that
wyll
ymagyne
of
the
predestynacyon
&
of
the
prescience
/
or
of
the
foreknowinge
of
god
.
And
suche
men
somtyme
ben
dredful
for
sinnes
done
before
/
&
some
tyme
to
dredfull
.
Wherfore
some
ben
in
poynt
to
falle
in
dispeyre
/
some
agayn
her
wyll
ben
trauey
led
wyth
dyspeyre
/
Notwythstondyng
they
knowe
well
our
lordes
mercy
passeth
all
her
sinnes
.
Some
also
ben
traueysed
wyth
poyntes
of
the
fayth
moche
ayenst
her
wyll
/
&
wyth
suche
thoughtes
stonden
and
abide
in
grete
drede
&
doubte
what
god
wyll
doo
wyth
hem
/
Wyth
suche
manner
hardnes
oure
lorde
asayeth
his
chyldern
in
the
begynnyng
after
her
conuersion
.
Thyse
▪
many
suche
moo
been
in
his
goostly
roddes
/
wyth
the
whiche
somtyme
he
threbeth
,
and
somtyme
sha●rly
he
smyteth
to
kepe
in
his
chyldern
that
they
shold
not
sterte
abrode
fro
the
foole
of
loue
/
Other
roddes
there
ben
/
that
some
men
drede
sorer
.
for
to
some
of
tender
kynde
they
ben
moche
more
dredful
.
sauf
oonly
the
temptacyon
of
dyspeyre
whyche
comunely
cometh
of
hem
/
or
wyth
hem
/
Thise
temptacyons
that
Imeane
ben
horryble
sightes
/
&
dredefull
ferdnes
of
wycked
spirytes
whiche
come
to
some
aswel
as
wakyng
as
slepyng
/
as
I
sayd
before
Some
tyme
they
tarye
the
body
outwarde
/
felingly
that
a
man
may
not
slepe
/
ne
ete
/
ne
pray
/
ne
drynke
in
rest
/
Some
haue
had
oftfithes
swete
sauours
two
dayes
or
thre
togider
.
or
lenger
tyme
/
that
wheder
euer
they
went
/
or
what
euer
they
dyde
/
it
semyd
as
they
smellid
spyces
.
This
sauour
may
be
a
temptacyon
&
yllusion
of
the
deuyll
/
As
whan
it
letteth
deuocyon
or
prayer
/
Also
some
in
the
countree
haue
had
somtyme
wyckid
sauours
&
fowle
stenches
in
her
nose
,
mouth
/
&
throte
.
and
all
is
yllusion
of
the
wyekyd
spiryte
to
lete
a
man
/
whan
he
seeth
hym
soo
feuent
in
the
begynnynge
.
Somtyme
they
haue
power
to
traueyle
the
body
wyth
Informyte
.
&
somtymee
thei
entre
in
to
the
body
by
the
suffraunce
of
god
:
&
feble
soo
the
bodely
strengthe
/
that
the
kynde
wittes
&
strengthe
of
the
soule
ben
febled
Also
for
the
tyme
soo
forth
.
that
what
suche
a
man
spekyth
or
dooth
for
that
tyme
.
it
is
bi
that
wyckid
spiryte
/
Some
men
also
&
wymmen
ben
tempted
with
presumpcion
,
or
sterynges
of
vayne
glory
for
bodely
vertues
/
&
ghostly
for
specyall
yeftes
&
comfortes
:
or
for
specyal
grace
that
they
haue
to
comfort
other
/
by
writyng
or
cunnyng
.
or
for
reuelacyons
.
or
vysions
or
for
some
other
speciall
yeftes
of
god
/
whiche
they
haue
bigrace
more
passingly
than
other
/
Thise
temptacions
&
like
to
suche
ben
more
peryllous
than
other
/
whiche
I
haue
reherced
before
Therfor
I
haue
shewed
hem
here
.
&
remedyes
ayenst
hem
I
wyll
shewe
herafter
.
Moo
tomp
tacōns
ye
shall
see
in
the
v.
chapyters
folowynge
/
how
some
for
vnstablenes
fall
in
to
dyuers
ghostli
siknes
/
And
how
some
for
vnlust
fall
fro
perfeccyon
.
&
liue
all
contrariously
ayenst
goddis
techyng
.
Other
temptacyons
in
this
chapytre
I
shewed
not
in
specyall
more
than
I
haue
.
for
what
euer
temptacyon
it
be
that
I
haue
not
rehersed
or
spece
fyed
here
.
it
is
a
spyce
or
a
braunche
of
some
of
those
that
I
haue
shewed
in
specyall
or
in
generall
/
And
for
as
ye
see
that
temptacions
been
soo
dredfull
&
wythout
nombre
/
wakyth
&
prayeth
that
ye
falle
not
in
to
temptacion
/
¶
Vigilate
/
&c
¶
How
a
man
shal
conferme
him
to
our
lorde
in
sotnes
&
hardnes
/
&
how
some
for
grutchyng
been
forsaken
of
our
lorde
.
for
that
tyme
/
&
lightly
falen
in
to
ghostly
infyrmytees
/
Cap●m
¶
vij
.
IN
certen
tyme
of
the
yere
/
the
sonne
begynneth
in
a
planete
that
men
call
libra
/
that
is
asmoche
to
say
as
a
balaunce
/
for
thenne
the
dayes
&
the
nyghtes
stonde
euēlike
.
for
thenne
the
sonne
departeth
euen
/
&
like
proporcion
the
light
&
the
derknes
/
In
the
same
manner
our
lorde
Ihu
cryst
stondyth
wyth
his
ghostly
childern
whiche
vtterli
haue
forsaken
hemself
/
&
stonde
euen
after
the
wille
of
our
louyng
lord
Whan
that
our
blessid
lorde
Ihesu
wyll
visite
hem
wyth
swetnesse
.
or
chastise
hem
wyth
sharpnesse
/
whan
it
is
his
pleysure
to
sende
derknes
or
clerenes
of
lighte
/
or
what
euer
he
put
to
his
childern
/
alway
thei
stonde
euen
in
al
manner
thyng
:
sauf
only
in
sinne
.
whiche
is
neteful
to
flee
for
that
cometh
not
of
god
/
And
whan
suche
childern
been
perfitly
ordeyned
&
stabled
/
&
lacke
all
conforte
/
&
been
forsake
of
all
creatures
/
yf
they
can
thenne
well
gader
togider
frute
&
herbes
of
vertues
than
shall
the●
be
plenteuous
/
for
all
her
vertues
ben
thenne
rype
&
perfyte
&
well
tempred
without
ony
grutchyng
of
the
soule
What
euer
thenne
the
body
may
doo
or
suffre
gladly
the
soule
offer
that
our
lorde
god
/
Also
all
other
inwarde
vertues
that
euer
he
had
before
in
likyng
of
the
loue
of
god
he
hath
thenne
after
his
knowyng
offre
hem
to
Ihesu
cryst
&
wyth
all
traueyle
&
wyth
al
the
heit
haue
h●
in
exercyse
/
Suche
oblacyons
&
mekenes
wyth
wertues
liuynge
ben
more
acceptable
to
god
/
and
more
worthy
/
more
noble
/
&
more
clener
than
euer
thei
were
before
thenne
&
stondeth
in
suche
perfeccyon
/
that
gladly
he
wyll
lacke
all
manner
comfort
that
euer
god
yaf
hym
before
&
stonde
euyn
at
goddis
wyll
/
not
in
light
now
in
derknes
/
and
take
al
this
in
like
we
le
/
so
it
be
to
the
worship
of
god
/
In
this
manner
as
I
haue
rehersed
eche
perfyte
lyuer
shall
gader
in
the
frute
of
vertues
/
wyth
thou
whiche
he
shal
be
ryche
&
plenteuo
?
and
dwelle
in
the
presence
of
god
euer
more
lastyng
.
By
suche
mennes
liuyng
.
&
ensample
of
her
pacience
/
all
other
men
that
hem
knew
or
be
wyth
hem
conuersaunt
/
or
famylier
ben
taught
&
amended
/
and
prouffyte
in
vertue
/
so
that
the
frute
&
the
herbes
of
her
vertuous
lyuyng
be
sette
and
sowen
/
and
plenteuously
multyplied
to
other
mennes
prouffyte
/
Euery
suche
man
that
hath
this
prefeccyon
/
and
comyth
to
this
lownes
&
suffraunce
is
first
sharply
threted
&
assayed
.
well
prouyd
.
and
tempted
of
god
&
of
him selfe
.
and
of
all
creatures
/
Therfore
the
forsakyng
of
hymselfe
/
&
of
his
owne
wyll
.
is
to
hym
a
specyall
&
hye
perfeccyon
/
neuertheles
eche
man
that
shall
be
saued
/
must
forsake
his
owne
wyll
:
and
putte
his
wyll
to
goddis
wylle
.
For
elles
he
is
not
obedyent
to
our
fader
in
heuen
/
But
now
ye
shal
know
ferdermore
.
that
in
this
same
time
of
the
yere
/
the
sonne
cometh
downe
.
and
the
weder
is
full
colde
/
therfor
in
some
vnwyse
man
&
vnauy
sed
the
wyckyd
humours
ben
styred
.
and
make
the
stomocke
replete
/
wherfore
they
falle
in
to
dyuers
siknesses
/
They
put
alway
all
delite
and
sauour
of
metes
and
drynkes
.
and
somtyme
it
happeth
that
they
brynge
some
men
or
wymen
to
the
dethe
/
Of
suche
euyll
humours
.
some
men
ben
chaunged
oute
of
her
owne
kyndely
complexion
/
&
falle
in
to
a
dropesie
or
other
Infyrmitees
:
Also
somtyme
of
vnkindly
humours
wexe
perillous
feuers
by
whiche
siknes
after
longe
langour
men
oftymes
deyeng
:
In
the
same
manner
whan
some
men
of
goosily
liuyng
/
or
men
of
goode
will
or
men
that
haue
assayed
of
ghostly
swetnes
/
&
of
other
yefte
of
god
fall
away
fro
sothfastnes
.
and
by
necligence
&
Infirmytee
goo
oute
fro
god
/
&
out
fro
the
scole
of
loue
/
Anone
they
wexe
soo
seke
that
either
they
fall
fro
vertues
of
elles
they
falle
in
to
perylle
of
deth
.
or
elles
vtterly
they
lityll
/
&
deye
by
longe
contynuaunce
of
ghostli
siknesse
For
an
vnwyse
man
or
necligent
that
vndiscretly
gouerneth
himselfe
.
lightly
falleth
in
to
thyse
Infyrmytees
/
by
cause
that
tyme
is
to
hym
colde
/
Wherfore
the
kindly
werkynge
of
vertues
and
of
gode
dedes
wexen
slowe
&
vnresonable
Suche
a
man
desireth
&
sekyth
the
prouffyte
&
ease
to
the
body
/
more
than
hem
nedith
/
Some
men
bi
suche
Infirmytee
desiren
comforte
of
god
/
soo
he
wold
sende
it
him
without
traueyle
&
payne
/
Some
thynke
they
ben
soo
feble
&
soo
tender
.
&
waasted
for
age
/
or
for
traueyle
/
that
all
thyng
they
thike
nedeful
what
euer
they
may
gete
to
the
rest
&
profyte
of
the
body
/
Some
seken
comfort
&
solace
of
men
&
wymen
.
&
of
other
creatures
more
than
nedeth
:
wherof
fallith
grete
perylle
of
sowle
.
whan
suche
men
vnresonably
&
vndyscretly
encline
soo
to
the
rest
&
commodyte
of
the
body
/
thenne
alle
thyse
wycked
humours
make
the
stomacke
repfete
/
that
is
to
saye
/
fulfyll
the
hert
wyth
euyll
wyll
/
&
lete
the
sauour
of
all
good
vertues
/
Also
whan
suche
men
wexe
seke
for
colde
/
thenne
they
fall
in
to
the
dropesie
/
and
anone
they
ben
ouercharged
with
water
/
that
is
to
say
they
desire
worldly
goodes
/
And
the
more
they
haue
the
more
they
coueyte
/
by
cause
they
ben
seke
of
the
dropesie
.
the
body
that
is
to
say
the
lust
&
couetyse
vexen
fast
/
&
swellen
grete
.
But
the
thurst
is
neuer
the
lesse
/
The
fatte
face
that
is
the
conscyence
wexeth
lene
.
for
he
hath
loste
the
sauour
of
good
metes
/
that
is
to
say
he
lackyth
the
frute
of
grace
.
For
they
wyll
not
werke
with
grace
/
&
this
is
the
cause
of
all
thise
siknesses
for
werking
wyth
grace
is
nedefull
/
as
ye
shall
here
&
see
after
.
¶
now
thenne
fyrst
wyll
I
speke
of
ghostly
feuers
/
and
soo
fourth
of
dyuers
mennys
errours
/
But
that
ye
fall
not
in
to
noo
suche
siknes
ne
errours
:
wakith
and
prayeth
that
ye
falle
not
in
to
temptacion
/
¶
vigilate
/
&c
¶
Of
foure
ghostly
Infyrmytees
whyche
ben
likned
to
foure
dyuers
feuers
/
Caplm
/
¶
viij
Dnuers
men
as
I
speke
of
whiche
ben
so
replete
of
wickyd
humours
/
that
is
to
sa
ey
to
vnskylfully
/
and
vnresonably
ben
encliued
to
lustes
&
cases
of
the
body
.
fallen
ofte
tymes
in
to
foure
manner
of
feuers
.
Dyuerse
men
in
to
dyuerse
feuers
/
after
he
is
dysposed
.
The
fyrst
feuer̄
is
callid
a
cotydian
/
in
whiche
is
properly
in
ghostly
meuyng
a
varyaunce
of
the
herte
.
For
some
there
ben
that
wyll
knowe
of
all
thynges
and
of
eche
liuyng
.
they
comyn
of
eche
matere
/
and
entremete
of
eche
cause
/
bothe
of
temporell
&
spirytuell
many
thynges
they
deme
&
blame
.
but
ofte
tymes
they
forgete
hēselfe
/
Gladly
they
bere
outwarde
charges
&
besinesses
/
And
yf
they
here
ony
worde
of
matere
of
disple
sure
.
lightly
they
ben
styred
.
&
somtyme
trowblid
.
Her
thoughtes
ben
full
chaungable
.
now
here
/
now
there
/
now
so
/
now
thus
like
to
wynde
/
this
is
cotydian
feuer
/
for
with
suche
varyaunce
/
they
ben
taryed
&
occupyed
fro
morow
to
euen
/
and
some
tyme
of
nyghte
bothe
slepynge
and
wakynge
/
Also
though
this
Infyrmytee
maye
some
tyme
stonde
wythout
dedely
sinne
:
It
letteth
neuertheles
goostly
exercyse
and
sauour
of
god
.
And
soo
longe
it
may
last
that
it
bryngeth
the
soule
in
to
peryll
/
¶
The
seconde
feuer
is
callid
a
tercian
:
whiche
may
be
sayd
Inconstaunce
/
or
vnstablenesse
/
And
all
though
this
goo
&
come
.
yet
it
is
peryllous
/
This
feuer
tercian
comyth
somtyme
of
an
vnordynate
hete
&
somtym
of
colde
they
that
haue
the
tercyan
the
whiche
comyth
of
hete
/
ben
suche
men
that
whan
they
ben
styred
to
deuocyonor
whan
they
ben
towehed
of
our
lorde
wyth
ony
ghostly
comfort
or
elles
after
tyme
they
haue
assayed
&
liued
in
perfyght
liuynge
yf
our
lord
thenne
leuenth
hem
/
and
suffre
hem
stonde
allone
.
some
of
hem
fall
anone
in
to
vnstablenes
/
for
thys
day
they
chese
one
liuyng
or
deuocyon
.
tomorow
they
chese
a nother
.
One
certen
tyme
.
or
one
hour
they
wylle
kepe
seylence
.
an
other
tyme
they
bucke
the
rule
.
and
gladly
they
wyll
speke
&
comyn
/
Some
tyme
they
wyll
yeue
largely
her
goodes
for
the
loue
of
god
/
and
somtyme
they
ben
soo
harde
/
that
neyther
thei
wyll
yeue
ne
lene
Some
tyme
thei
wylle
goo
on
pylgremage
/
Somtyme
they
wyll
be
recluse
/
sontime
they
wyll
singe
ofte
yf
they
be
preestes
/
and
somtym
they
take
but
lytyll
hede
of
that
manner
deuocyon
¶
Alle
thise
falle
of
vnstablenes
whiche
noyeth
moche
a
man
/
and
letteth
of
goostly
vnderstondynge
and
putteth
away
the
grounde
of
perfeccyon
/
But
takyth
here
hede
wherof
this
vnstablenes
comyth
:
Whan
a
man
setteth
or
stablith
his
entencyon
&
his
besines
&
werkynges
more
to
outwarde
exercise
of
vertues
/
than
to
god
Inwarde
/
or
to
be
vnyed
in
herte
&
in
spiryte
wyth
god
/
notwythstondyng
though
he
be
thenne
in
grace
/
by
cause
he
dwellith
in
vertues
.
yet
his
lif
is
chaungable
&
vnstable
/
For
as
moche
as
he
felith
not
hym
reste
in
god
perfyghtly
aboue
all
vertues
/
Therfore
suche
a
man
hath
that
he
knoweth
/
for
he
hath
hym
in
hymselfe
/
whom
he
sekyth
wythout
with
grete
bodely
&
goostly
exercyse
.
Therfore
yf
a
man
wyll
put
away
or
ouercome
this
vnstablenes
.
he
must
rest
hym
/
and
make
his
aby
dyng
in
god
/
&
wyth
god
/
aboue
al
other
vertues
/
comfortes
/
&
swetnesse
:
and
all
other
likyng
as
I
sayd
before
in
the
thyrde
chapytre
¶
The
seconde
feuer
of
vnstablenesse
/
is
caused
of
colde
/
to
the
whiche
thynge
they
put
her
herte
vnwisely
.
and
loue
it
more
than
nede
is
Suche
men
ben
dyuyded
in
hemselfe
/
Also
suche
men
.
now
feble
one
waye
.
now
a nother
:
now
they
wyll
be
shryuen
of
one
man
/
and
telle
all
her
life
.
and
aske
of
hym
counseyle
/
a nother
day
they
chese
a nother
.
but
it
happeth
ful
selde
wheder
suche
done
after
counseyle
/
of
whom
they
ben
blamyd
/
or
for
what
thynge
they
shewe
hemself
ful
In̄ocente
&
besie
they
ben
to
coloure
theyr
defaute
Fair
wordes
thei
shew
without
.
but
the
contrary
is
in
hert
.
they
desire
her
vertues
to
be
knowen
/
&
for
a
fewe
vertues
/
yet
they
wolde
haue
worshyppe
/
Other
men
they
wyll
teche
&
blame
hem
for
her
defawtes
.
but
they
wyll
not
be
taught
of
other
/
ne
take
of
other
correccyon
An
vnresonably
enclinyn̄g
of
the
flesshly
kynde
.
&
a
derke
pryde
preuely
hyd
may
be
cause
of
suche
vnstablenes
/
¶
In
some
men
the
feuer
quartein
is
caused
of
vnstablenes
/
that
is
to
say
whan
a
man
is
aliened
/
or
wylfully
gooth
out
fro
god
/
from
hymself
/
fro
all
sothfastnes
.
&
fro
al
vertues
/
Suche
a
man
comyth
lightly
in
to
a
byewaye
/
&
for
many
errours
he
slidethful
folyly
/
soo
that
he
wote
neuer
where
he
is
.
ne
wheder
he
shal
/
what
he
hath
ne
what
he
shall
doo
.
this
siknesse
is
more
perilous
.
than
of
the
other
whiche
Ihaue
rehercedOut
of
this
quarteyn
/
that
is
callid
alienacyon
some
men
false
in
to
a nother
feuer
that
is
cleped
double
quartein
/
that
is
to
saye
necligence
/
or
slowthe
/
whiche
is
liuynge
wythoute
charge
of
besines
/
thenne
is
the
fourth
day
dowblid
.
&
fro
that
day
vneth
he
shall
gete
he
le
/
by
cause
he
is
sloew
&
necligent
in
all
manner
thynges
that
longeth
to
euery
lastyng
he
le
/
Also
by
suche
slowthe
&
necligence
/
he
is
likly
to
fall
in
to
sinfull
liuing
.
as
man
that
neuer
had
knowen
god
before
.
And
some
men
in
this
siknes
hold
fals
opinions
in
her
owne
conceytes
/
&
dāynable
before
god
/
of
whyche
men
I
wyll
declare
you
more
openly
.
four
manere
sectes
.
that
ye
maye
be
the
more
ware
of
hem
.
&
of
her
opynyons
.
And
for
asmoche
as
ye
haue
seen
here
before
what
Infirmytees
fallen
to
ghostly
lyuers
.
Wakyth
&
prayeth
that
ye
false
not
in
to
temptacicōn
¶
vigilate
/
&c
.
¶
That
some
men
by
temptacyon
seken
kyndly
reste
/
and
a
fals
ydlenes
as
for
hye
perfeccyon
.
&
by
this
errour
they
fall
in
to
other
errours
Caplm
¶
ix
.
SOme
there
ben
.
or
haue
been
that
seme
full
good
/
&
perfite
of
liuyng
whyche
life
is
contraryous
to
all
manere
of
vertues
and
specyally
I
speke
of
hem
at
this
tyme
whiche
in
hemselfe
seke
reste
in
kynde
.
and
wylfully
seue
the
rest
in
god
And
the
louyngly
enclinyng
of
the
soule
in
god
&
to
god
the
whiche
is
aboue
kide
.
all
thei
that
liue
without
that
blestfull
loue
whyche
is
aboue
kynde
/
nedes
thei
ben
enclined
to
hemself
sekyng
res
te
to
some
other
thynge
/
For
kyndely
all
creatures
hen
bowynge
to
haue
rest
/
and
desire
so
/
that
rest
is
soughte
in
dyuers
maners
/
aswell
of
gode
as
of
badde
¶
Vpon
this
ye
may
vnderstonde
/
that
whan
a
man
stondeth
nakid
in
soule
withoute
ony
Imagynacyons
/
or
besynesses
of
kyndely
wyttes
/
and
all
voyde
&
ydle
/
noo
thynge
yoccupyed
wyth
the
ouyr
wyttes
of
the
sowle
/
thenne
by
very
kynde
he
comyth
in
to
rest
.
This
rest
men
maye
fynde
by
very
kynde
in
hemselfe
/
wythout
werkyng
of
grace
/
yf
they
can
voyde
/
and
deliuer
hem
from
all
manner
Imagynacyons
and
dedes
&
werkes
/
But
in
thys
voydaunce
&
ydlenesse
.
a
gode
liuynge
soule
may
haue
noo
rest
.
for
good
loue
&
feruent
charyte
.
&
th
inwarde
werking
&
techyng
of
the
grace
of
god
.
will
not
suffre
a
man
rest
in
this
manner
ydlenesse
/
or
voydaunce
Suche
an
Inwarde
liuer
/
that
is
to
say
a
ghostly
louer
may
not
longe
endure
in
kindely
rest
wyth
ease
of
herte
/
and
hole
of
conscyence
/
But
ferdermore
it
is
good
to
knoew
how
kyndely
rest
maye
be
/
and
what
exercyse
it
hath
/
In
kyndely
rest
there
is
an
Inwarde
scylence
that
is
to
saye
/
peas
&
rest
in
the
inwarde
wyttes
.
&
outwarde
wyttes
In
a
manner
ydlenesse
/
without
thoughte
/
or
Imagynacyon
/
wythout
ony
manner
exercise
outwarde
or
inwarde
/
soo
that
reste
in
this
wyse
maye
be
hydde
/
and
not
lette
by
no
manner
way
/
But
rest
in
this
manner
is
noo
thyng
lefull
/
For
this
manner
werkyng
bryngeth
a
man
in
suche
blindenes
/
that
though
he
shal
know
&
into
a
manner
of
/
bowyng
dounwarde
to
hymselfe
.
and
in
to
hymselfe
wythouten
ony
dede
or
werkes
This
rest
is
not
elles
but
a
manner
ydlenes
in
hymselfe
.
&
auoydaunce
of
in
hymself
/
forgetinge
hymselfe
.
god
/
&
other
thynge
/
This
rest
is
contrarious
to
the
reste
in
god
.
For
the
Reste
in
god
whiche
is
aboue
kinde
/
is
a
louyngly
beholdyng
in
to
an
hye
clernes
/
that
may
not
be
comprehended
.
this
rest
in
god
is
soughte
alway
/
&
had
with
a
contynuell
werkyng
/
&
whan
it
is
had
.
it
is
soughte
neuertheles
.
butasmoche
desireth
aboue
kyndli
reste
as
god
is
hy●st
aboue
all
creatures
Therfor
al
thei
been
fowle
deceyued
/
the
whiche
beholde
or
entende
only
to
hemself
.
&
they
also
that
bowen
dounwarde
in
to
kindly
rest
/
¶
Also
that
seke
not
god
wyth
contynuel
desire
/
or
fynde
not
god
with
a
laftyng
loue
/
sette
euer
to
god
/
&
in
god
by
contynuell
vse
wythout
chaungyng
in
wyll
.
For
all
other
that
seke
or
desire
kyndly
rest
/
her
●este
stondeth
in
a
manere
y●●e●es
/
To
the
whyche
they
ben
bowed
down
by
kynde
by
custome
But
in
suche
kinde
rest
god
may
not
be
founde
/
for
this
kyndly
reste
bryngeth
a
man
into
suche
ydlenes
se
that
Jewes
&
paynems
thay
finde
&
all
other
men
/
be
they
neuer
so
sinful
soo
that
they
liue
in
synne
wythout
accusacyon
of
conscyence
soo
that
can
voyde
all
thoughtꝭ
&
Imagynacōns
.
In
suche
an
ydlenes
kyndly
rest
is
delectable
.
&
suche
a
rest
in
his
owne
proper
being
is
noo
synne
/
For
somtyme
it
falleth
in
you
/
in
me
/
&
in
all
men
.
as
whan
a
man
stondeth
or
sitteth
as
he
were
astonyed
.
or
were
in
a
thoughte
/
and
in
sothe
ne
he
thynketh
ne
ymagyneth
rihtnought
/
For
he
thynketh
not
vpon
that
thyng
that
he
lokyth
vpon
/
but
yo
le
he
is
&
voyde
for
the
tyme
fro
al
manner
thoughte
&
dede
And
this
rest
of
his
ownē
propertee
is
noo
sinne
But
whan
a
man
besieth
hym
/
&
in
full
wylle
desireth
to
haue
suche
rest
/
wythoute
exercyse
of
vertues
bodely
&
ghostly
inwarde
&
outward
/
here
is
noo
doubt
the
rest
is
turned
in
to
a
grete
sinne
.
for
thenne
he
fallith
perillously
in
to
a
ghostly
pryde
.
that
is
to
say
in
to
a
full
pleasaunce
of
his
owne
wyll
for
his
moost
rest
&
ease
/
He
weneth
thenne
that
he
is
or
that
he
hath
/
that
neuer
he
shall
haue
or
come
to
/
Whan
a
man
hath
suche
rest
by
a
fals
ydlenes
/
&
whan
all
other
exercyse
that
bryngeth
in
loue
.
/
is
to
hym
lettyng
/
thenne
he
dwellith
&
abydeth
only
vpon
hymself
/
&
hymself
vtterly
voydeth
fro
al
vertuous
liuyng
This
errour
is
a
fowle
begynnyng
of
all
ghostly
vertues
.
by
cause
of
the
pryde
&
presumpcyon
Of
this
ye
maye
see
an
ensample
whan
angels
were
fyrst
made
they
had
a
free
choys
.
soo
some
in
the
firste
meuyng
of
the
free
wylle
began
to
worshyp
god
by
a
grete
feruour
of
loue
/
&
fulli
turned
to
god
with
all
that
they
had
receyued
of
god
.
euer
to
abide
in
blisse
And
●i
that
her
wylle
was
conseruyd
soo
to
stonde
euermore
wythout
ony
chaungyng
But
those
angelles
that
anone
rested
on
hemself
.
and
sought
pleysa
unce
in
her
owne
light
to
folow
hyr
owne
wylle
ayenst
the
kynde
of
reson
/
her
rest
was
full
short
by
cause
it
was
vnskilfull
and
also
vnlefull
/
therfore
they
lackyd
lighte
.
and
in
her
owne
blyndenes
slode
&
felle
in
to
euerlastynge
derkenesse
And
for
vnresonable
desire
of
her
owne
rest
/
they
were
put
in
to
vnrest
euer
more
duryng
/
Thus
haue
I
shewed
you
a
grete
errour
/
that
some
tyme
falleth
amonge
goostly
men
.
Wakyth
therfore
&
prayeth
that
ye
falle
not
in
to
temptacyon
¶
Vigilate
&
orate
ne
intretis
in
temptacōnem
/
¶
That
some
men
lyuen
in
grete
penaunce
/
and
doone
many
thynges
outward
/
to
be
holden
holy
.
but
they
lyuen
contraryously
.
to
charite
&
liue
sinfully
/
for
thei
seke
all
the
loue
of
kynde
/
&
holde
preuest
many
other
opinyons
/
x.
THe
seconde
secte
of
contrarious
liuyng
cometh
of
therrou●s
.
whiche
Ishewed
before
in
hem
that
sekē
&
desiren
her
owne
ease
&
rest
by
fowle
pryde
&
pre
:
sūpcyon
.
Of
this
pryde
comyth
a
spirituel
or
ghostli
lecheri
.
for
whan
a
man
wyll
haue
rest
in
a
manner
ydlenes
/
wythout
ony
desire
or
●esi
sekyng
to
god
.
thenne
he
is
full
dyssposed
to
false
in
to
all
errours
.
by
cause
he
is
turned
away
fro
god
.
&
turned
to
hymself
by
a
kindly
loue
And
by
cause
he
desireth
&
sekyth
all
that
is
to
pleysure
&
to
lust
&
liking
Suche
a
man
is
like
to
a
marchaut
.
for
in
all
his
werkes
he
is
euer
enclinyng
&
bowyng
by
entencyon
to
his
owne
rest
/
&
to
his
owne
profyte
/
but
noo
thynge
for
the
worshyp
of
god
.
This
man
that
thus
resteth
vpon
his
owne
loue
to
his
proper
persone
/
may
well
be
callid
a
proprytayre
/
the
whiche
vyce
is
dampnable
in
al
obeysaunt
chylderne
/
Neuertheles
some
of
thyse
childern
liue
in
grete
penaunce
/
and
doo
many
thynges
outwarde
/
that
her
lyf
maye
be
knowen
/
and
her
name
in
reputacyon
amonge
holy
men
.
For
eche
suche
loue
of
kynde
is
fauourable
to
hymself
/
Also
some
of
thyse
men
by
a
grete
singularytee
desire
of
god
some
specyalle
thefte
abouen
other
/
eyther
of
werkynge
myracles
/
or
vysions
or
of
reuelacions
/
or
some
other
specyalte
:
wherefor
ofte
tymes
thei
ben
disceyued
by
the
deuyll
/
For
somtyme
they
haue
of
the
deuyll
that
they
desiren
Thenne
they
wene
it
comyth
to
hem
for
her
meryte
.
and
wene
that
it
be
sent
fro
god
for
her
holy
liuynge
.
Suche
men
/
ben
bothe
prowde
and
blinde
.
for
hem
lacken
all
goostly
lighte
&
felinge
/
And
a
full
lityll
thynge
maye
comforte
suche
men
/
for
they
knowe
not
what
hem
lacketh
/
This
is
cleped
a
spirituell
lecherye
.
for
it
is
an
vnresonable
&
a
vnordynal
wylle
ayenst
reason
.
euer
more
boweng
downe
by
the
loue
of
kynde
to
his
owne
prouffyte
&
all
ease
&
rest
/
Suche
men
also
ben
prowde
&
full
sullen
of
wyll
and
to
harde
of
herte
/
Thefore
her
desyre
.
and
her
fowle
couetyse
retchyth
some
tyme
/
and
spredeth
soo
ferforthe
.
that
what
they
desire
they
.
haue
/
And
some
in
her
liues
haue
ben
taken
of
the
fende
/
and
longe
tyme
traueylid
wyth
wycked
spytes
/
and
some
vnto
the
liues
ende
/
Also
thyse
men
that
in
this
wyse
〈◊〉
/
●●ue
contrariously
to
charite
&
to
the
loue
of
god
:
/
wyth
the
whyche
a
man
offreth
hymself
fulli
/
inwarde
&
outwarde
.
in
all
that
he
may
in
to
the
worshyp
of
god
.
For
there
may
noo
thynge
suffyse
to
a
perfight
louer
/
ne
noo
thyng
may
him
plese
.
sauf
only
/
one
goodnes
that
may
not
be
comprehended
/
the
whiche
goodnes
is
god
hymself
/
for
he
ys
all
chapyte
/
In
goodnes
of
charyte
is
a
bonde
of
loue
/
the
whiche
draeth
vs
to
god
.
In
the
whiche
loue
we
forsake
ourself
&
therwyth
we
ben
vnied
to
god
But
the
loue
of
my
nde
dwellith
vpon
hymself
.
&
euer
is
boweng
to
his
owne
prouffyte
/
Neuertheles
the
loue
of
kynde
is
as
like
to
charyte
/
as
to
the
werkyng
outwarde
/
as
two
heres
of
an
hede
/
but
the
willes
of
the
meuynges
been
moche
discordyng
&
vnlike
/
For
a
good
mannys
hert
is
euermore
vpwarde
to
god
&
his
entencyon
.
&
alway
desireth
the
worshyp
of
god
/
But
in
naturell
loue
a
mannys
will
loueth
to
his
owne
profyte
&
ease
/
Whan
the
loue
of
kynde
passeth
thus
the
loue
of
god
/
&
charyte
by
contraryous
wyl
&
werkyng
/
thenne
a
man
fallith
into
iiij
peryllous
sinnes
/
that
is
to
say
into
pryde
.
auaryce
/
glotenye
.
&
lecherye
.
thus
fylle
adam
in
paradys
/
&
all
mankynde
wyth
him
/
For
the
cause
of
the
loue
that
he
had
to
hymselfe
by
turnyng
fro
the
wyll
of
god
/
&
by
pryde
he
dide
ayenst
godis
commaundement
/
&
by
auaryce
he
coueyted
knoweng
&
wisdom
/
he
sought
bi
glotenye
sauour
&
delite
/
&
thenne
after
this
he
was
steryd
to
lechery
/
But
our
blessid
lady
fonde
the
grace
ayen
.
whiche
adam
had
lost
that
glorious
ladi
&
moder
of
loue
paf
vs
ensample
in
liuyng
how
we
shold
loue
.
this
noble
lady
for
the
tyme
of
the
byrthe
euermore
turned
her
hert
to
god
bothe
actyf
lif
&
ghostli
.
that
it
is
to
say
with
exercyse
of
outwarde
&
●war
de
vertues
.
by
grete
desire
&
feruent
loue
to
god
receyued
cryst
wyth
al
manner
lownes
&
mekenes
in
this
the
blessid
ladi
fonde
grace
ayenst
pryde
.
Also
she
offrid
vp
that
worthi
lorde
her
dere
sone
to
the
fader
in
heuen
wyth
her
worldly
possession
&
wyth
al
manner
plente
or
largenes
of
hert
in
ful
affeccyon
/
yeldyng
thankynges
&
worshyppes
to
almyghti
god
.
&
in
this
she
fonde
grace
ayenste
auaryce
Also
she
rested
neuer
vpon
confort
.
ne
gracious
yeftꝭ
.
whiche
she
plenteuously
receyued
of
al
myghty
god
/
but
al
that
sauour
&
swetnes
she
yaf
holi
to
him
that
al
goodnes
sent
/
&
here
she
fonde
grace
ayenst
glote
:
nye
/
Also
what
clennesse
she
had
in
body
&
soule
/
it
nedith
not
texpresse
for
al
cristen
fayth
know
wel
there
was
neuer
erthli
creature
that
had
the
grace
of
so
ful
clennes
as
she
had
/
in
whiche
she
fonde
grace
ayenst
lecherye
that
grace
that
adam
lost
.
that
gloryous
lady
fonde
ayen
/
Who
so
thenne
wyll
ouercome
&
wythstonde
the
contrarious
liuyng
whiche
I
reherced
before
/
muste
folowe
after
his
power
our
blessid
lady
outwarde
&
Inwarde
/
in
mekenes
&
largenesse
/
in
abstynence
.
&
clennesse
.
But
for
we
ben
feble
to
stonde
/
&
by
freylte
dredfull
to
falle
/
therfor
as
I
sayd
before
/
Wakith
&
prayeth
that
ye
falle
not
in
to
temptacyon
/
¶
Vigilate
&
orate
.
&c
.
¶
How
some
other
men
went
they
haue
fredom
of
spyrite
.
&
that
they
ben
vnyed
to
god
wythouten
ony
meane
Wherfore
they
say
that
they
ben
not
bounde
to
noo
lawes
of
holy
chyrche
.
and
that
they
ben
dyscharged
of
all
manner
werkynges
&
of
all
outwarde
vertues
/
xj
.
WHat
tyme
a
man
hath
in
suche
Jolenesse
kindly
rest
as
I
sayd
before
/
&
oonly
beholdeth
hymselfe
/
&
stondeth
stably
vpon
his
owne
propre
wyll
/
there
whiles
he
may
not
be
vnied
togod
by
cause
he
liueth
in
all
contraryousnes
to
haue
the
loue
of
god
/
for
clene
he
is
wythout
charyte
/
Soo
after
begynneth
the
thyrde
contrarious
liuing
/
the
whiche
is
wers
than
ony
of
the
two
that
I
haue
reherced
For
thenne
he
begynneth
a
life
vnrightfull
&
vnskylfull
/
full
of
goosth
errours
&
al
manner
wretchidnes
/
What
suche
men
ben
/
&
how
ye
shall
know
hem
/
as
by
her
opinions
I
wyll
shewe
you
/
Thise
men
in
her
owne
sighte
ben
full
contem
platyf
/
but
in
goddes
sighte
they
been
very
fy●tifs
●eyners
/
by
cause
they
haue
ronn
away
/
&
fledde
ferre
fro
god
/
And
as
they
ben
fledde
from
god
soo
.
soo
it
is
nedefull
that
all
men
flee
away
from
hem
/
as
fro
a
ghostly
enmye
/
Thise
men
wene
the
they
ben
the
holiest
men
that
lyuen
Notwythstondyng
they
lyue
contraryously
to
all
good
men
/
For
thy
se
bere
her
opynions
/
they
holde
by
the
kyndly
rest
whiche
they
haue
.
&
by
that
ydlenes
/
the
whiche
they
haue
whan
they
stonde
soo
alone
vpon
hemself
/
that
they
ben
free
in
spiryte
&
vnyed
to
god
wyth
ony
meane
.
Also
that
thei
ben
enhaunced
bi
perfeccyon
aboue
all
the
obscruaūce
of
holy
chyrche
/
Aboue
the
heestes
of
god
.
&
aboue
all
goddes
lawe
/
&
aboue
all
vertues
werkes
that
ony
man
may
haue
in
exercyse
/
hem
thynken
that
her
ydlenes
&
her
kindely
rest
is
soo
hie
of
perfeccyon
:
&
so
grete
that
they
sholde
not
be
letted
wyth
noo
manner
werkyng
/
In
as
moche
as
that
ydlenes
/
&
that
voydaunce
passeth
all
vertues
/
Therfor
they
stonde
in
a
manner
passion
or
suffreūce
wythout
werkynge
/
nether
vpwarde
ne
dounwarde
/
but
euer
abide
still
as
a
dede
stock
.
or
an
other
Instrumente
that
lieth
stylleyd●●
tyll
the
werker
come
&
sette
it
〈◊〉
werke
/
For
they
thynke
yf
thei
dyde
ony
thyng
wylfully
werkynge
by
her
owne
werkynge
/
or
besines
/
god
sholde
thenne
be
lette
of
his
owne
werkyng
.
Therfore
they
make
hem
voyde
of
all
manner
vertues
/
In
somoche
that
they
wyll
yelde
no
thankynges
to
god
ne
worshyppes
▪
nought
thei
will
say
/
they
wyll
haue
noo
knowyng
.
noo
loue
.
ne
worshyp
.
ne
desire
to
god
/
For
hem
thynken
they
haue
that
they
myghte
desire
or
praye
/
By
this
they
say
they
ben
poore
of
spyrite
/
bi
cause
thei
ben
without
will
or
desire
/
And
that
they
haue
forsake
all
thynges
/
and
that
they
liue
wythout
ony
choys
or
propertee
/
for
to
her
sighte
they
stonde
alle
voyde
/
and
as
they
say
they
been
passed
al
that
wherfore
exercyse
of
vertues
&
obseruaunce
in
holy
chyrche
is
ordened
/
Also
they
say
that
noo
man
/
ne
god
hymself
maye
make
hem
decreace
&
encreace
/
for
they
been
passed
the
traueyle
of
exercyse
as
they
say
.
&
dyscharged
of
all
vertues
/
Also
they
say
that
a
man
nedeth
more
to
traueyle
to
be
discharged
of
vertues
.
than
for
to
gete
hem
By
all
thyse
opynions
they
wille
stonde
free
.
yeuing
to
noo
man
obedyence
/
neyther
to
the
pope
/
nother
to
cardynall
/
ne
to
the
bysshop
/
ne
to
the
parysshe
prest
.
ne
to
none
other
man
/
not
wythstondyng
that
some
of
them
shew
otherwyse
out
warde
/
but
inwarde
/
nother
in
will
ne
in
dede
they
will
be
subget
to
no
man
.
for
they
ben
passed
&
dyscharged
of
all
manner
ordenaunce
of
holy
chyrche
/
Also
vpon
this
they
say
that
as
long
as
a
man
besieth
him
to
gader
vertues
:
he
is
not
yet
so
perfight
/
but
in
her
owne
felynge
they
ben
in
perfeccyon
aboue
all
sayntes
&
angels
/
&
aboue
alle
mede
that
ony
men
may
deserue
/
therfor
they
trowe
that
they
may
encrease
in
vertues
.
&
that
they
may
deserue
noo
more
mede
and
that
ther
may
deo
noo
more
sinne
/
in
a
smoche
as
to
her
owne
sight
ther
liue
withoute
wyll
/
and
that
they
had
god
her
spiryte
/
and
that
they
ben
noned
to
god
/
Therfore
freely
&
boldly
hem
thynkyth
they
may
doo
what
the
bodely
kynde
desireth
.
for
they
ben
come
to
In̄ocence
&
subget
to
no
law
Yf
her
bodely
kynde
be
styred
to
ony
lust
or
likyng
soo
ferforth
that
the
spiryte
that
hath
not
his
freedom
/
ne
stondeth
not
in
rest
for
the
tyme
.
thenne
they
wyll
fulfyll
the
wyll
of
the
kynde
that
her
ydlenes
ne
rest
of
the
spiryte
be
not
lette
Of
fastynge
they
take
noo
hede
/
ne
of
festes
of
holy
chyrche
/
ne
of
the
ordenaunce
/
ne
obseruaunce
of
holy
chirche
.
sauf
only
for
speche
of
men
for
in
all
thynges
they
line
wythoute
dome
of
conscyence
/
Of
thyse
men
whose
liuyng
&
opinyons
.
I
haue
rehersed
/
I
hope
to
god
there
ben
but
fewe
/
but
sothe
is
is
.
there
haue
been
suche
late
in
our
dayes
.
and
after
haue
ben
turned
&
comen
in
to
the
right
waye
.
But
it
is
full
harde
or
they
be
turned
.
for
some
ben
harde
of
herte
/
that
they
wyll
not
be
tourned
/
And
thenne
by
suffraunce
of
god
:
the
deuyl
hath
power
of
hem
/
and
by
this
power
&
techyng
they
wexe
soo
wyser
soo
subtyll
that
they
may
not
be
ouercome
with
no
reason
/
and
soo
they
ben
dysceyued
but
grace
be
goten
by
other
men̄is
prayers
:
¶
How
some
of
suche
men
holden
that
to
what
euery
thyng
they
ben
styred
/
whether
it
acorde
to
crystes
liuyng
&
techynge
or
not
.
All
comyth
of
the
holy
ghost
/
xij
.
OTher
men
there
ben
of
contrarious
liuyng
/
and
ypocrites
in
kynde
whiche
wil
ben
called
goddes
pacyentes
/
thyse
men
holden
the
same
obseruaunce
the
thise
other
men
done
/
whiche
I
rehersed
afore
/
for
they
kepe
hem
from
al
werkyng
/
and
stonde
all
ydle
as
a
Instrument
of
god
in
manner
abydyng
&
suffraunce
tyl
god
wyl
werke
in
hem
/
But
somwhat
they
ben
contrarions
to
tho
before
.
in
asmoche
as
they
say
that
al
the
werkes
whiche
god
werkith
by
hem
be
m●r●noble
&
medeful
.
than
ony
other
men
may
deserue
.
They
saye
also
that
they
ben
goddes
pacyentes
.
by
cause
they
suffre
alle
thynge
that
god
wyll
werk
in
hem
And
thouh
thei
stonde
voyde
&
ydle
fro
all
werkynge
/
yet
they
wyll
therwyth
stonde
voide
fro
al
manner
rewardes
&
grete
merytes
.
What
euer
thei
done
it
may
be
no
sinne
/
for
what
euer
god
wyll
that
is
wrought
in
hem
/
&
not
elles
/
Thise
men
haue
al
forsaken
hemself
inwarde
/
&
liue
as
hem
thinken
in
exercyse
of
mekenes
/
They
can
well
suffre
what
euer
falleth
myscheif
or
dispytes
/
by
cause
they
ben
a
mamer̄
Instrument
of
god
.
by
the
whiche
goddes
wyll
is
fulfullio
/
Thise
men
in
mekenes
of
wordes
&
countenaunce
.
&
in
mani
outwarde
thinges
been
fullikly
to
good
men
&
perfight
/
Also
thise
men
holde
that
to
what
euer
thing
they
be
styred
inwarde
/
wheder
it
acorde
to
cristes
techyng
or
none
/
al
it
comyth
of
the
holy
/
ghost
/
&
in
this
they
ben
dysceyued
/
For
sothe
it
is
that
the
holi
ghost
werkyth
in
noo
man
that
ys
contraryous
to
cryst
&
holy
chirche
Some
of
thise
men
haue
but
litil
knoweng
.
cunnyng
/
ne
vnderstondynge
by
grace
inwarde
/
ne
by
traueyle
in
foole
outwarde
/
&
yet
they
ben
subtyl
in
contraryous
answeres
&
gloses
&
exposicōns
.
the
vneth
ony
man
shall
ouercome
hem
in
cōmynyng
ne
dysputacon
/
They
been
also
soo
harde
of
hert
/
&
stonde
soo
stronge
on
her
owne
opynions
/
that
will
rather
chese
the
deth
/
than
leue
&
for
sake
ony
poynt
or
artycle
whyche
they
holde
/
by
cause
they
wene
hem
self
more
ful
of
grace
&
holier
than
ony
man
that
now
liueth
/
And
yet
amonge
thise
men
ben
contrarious
opinyons
/
for
some
say
they
maye
not
prouffite
ne
decre●e
ne
deserue
more
mede
/
neyther
vnserue
/
Som̄
of
hem
say
the
contrary
/
that
for
her
liuyng
they
deserue
more
mede
than
ony
other
men
/
in
asmoche
as
they
abyde
the
werkyng
of
god
/
for
wh●teuer
they
doo
/
god
werkyth
/
&
not
they
.
but
god
in
hem
.
&
by
hem
All
thise
men
ben
fowle
deceued
of
the
deuyll
/
for
euery
man
that
hath
vnderstondyng
or
knowyng
of
holy
wrytte
:
or
feling
in
doctryne
of
ho●●
chyrche
wote
well
they
erre
fowle
/
&
liue
contrarious
to
al
gode
men
.
And
gretly
it
is
to
drede
in
auenture
they
ben
messagers
of
antcryste
/
by
cause
of
her
vntrouthe
/
they
wene
thei
ben
contemplatyf
&
holier
than
ony
other
/
&
yet
they
wyll
preferre
in
obedyence
&
other
vyces
befor
al
other
werkes
&
vertue
/
The
werst
thyng
that
is
they
wyll
colour
it
&
make
it
fayr
/
&
in
al
thinge
they
been
contrarious
to
god
/
to
saintes
/
&
to
al
perfeccyon
/
&
yet
they
make
hem
to
seme
holy
/
&
holiet
than
other
Therfor
in
the
sight
of
god
for
her
presumpcion
they
ben
wers
than
ony
other
/
&
like
to
dampned
/
praytes
/
for
al
dampned
spyrites
haue
loste
worshippes
&
thankynges
to
god
/
&
ben
al
ydle
/
voyde
fro
al
wet
kynges
of
loue
Now
long
I
haue
taryed
you
to
shew
you
in
general
wordes
&
in
specyall
how
some
men
walke
to
ferre
out
fro
our
louyng
lorde
Ihu
cryst
&
ferre
fro
the
●oo●e
of
loue
/
Some
by
Infirmytee
some
by
necligence
&
vnknowyng
〈◊〉
some
by
presūp●ōn
●o●
some
with
her
errours
〈…〉
take
wyth
wyckid
spirytes
.
&
how
some
in
desert
after
her
desire
haue
reuelacyons
Many
moo
I
myght
shew
to
make
you
bewaar
of
hem
/
as
of
hem
that
now
holde
playnly
.
&
yet
not
openly
fro
drede
ayen
confe●●iōs
:
fastynges
Ayenst
worshyps
of
Images
.
&
shortly
as
men
say
ayen
al
the
states
&
degrees
&
lawes
:
ordenaunces
of
holy
chyrche
/
But
all
●hise
leue
by
cause
it
nedeth
not
gretly
for
I
trowe
here
ben
reherced
thoos
that
been
come
in
our
knowyng
●obe
drad
/
Therfor
now
I
wyll
to
w
〈…〉
in
the
nexte
chapitre
what
prouffite
cometh
of
temptacyons
/
&
the
cause
of
hem
:
and
so
forthe
of
remedyes
ayenst
temptacions
in
specyall
&
in
generall
whiche
I
tow
〈…〉
d
before
/
&
of
other
maters
wyche
wyll
fall
to
our
purpose
But
sith
ye
see
many
perylles
&
dysceytes
fall
and
haue
falle
to
ghostly
liuers
/
I
counseyle
you
at
all
tymes
/
Wakyth
&
patyeth
that
ye
falle
not
in
to
temptacion
¶
Vigilate
/
&c
.
¶
What
prouffyte
comyth
to
a
manis
soule
bi
temptacyons
/
&
that
temptacions
&
trybulacyons
〈◊〉
sende
to
man
for
v.
pryncipall
causes
Caplm
/
xiij
.
I
Rede
that
Almyghty
god
in
two
mauers
woundeth
his
childern
.
whiche
he
will
brynge
ayen
to
hele
:
Somtyme
he
smyteth
the
body
&
the
flesshe
/
&
softneth
the
hardnes
of
the
soule
by
drede
thus
thenne
god
callith
ayen
by
helthe
whom
he
chastyseth
outwarde
▪
his
chosen
chyldern
/
for
they
sholde
haue
hele
inwarde
Therfor
saith
our
lorde
by
the
prophete
/
I
shall
slece
/
&
I
shall
make
to
liue
.
I
shal
smyte
:
&
I
shall
he
le
/
Our
good
lorde
fleeth
/
for
he
wyll
make
to
liue
,
he
smyteth
.
that
he
maye
he
le
/
he
beteth
outwarde
.
that
he
may
he
le
inwarde
.
the
woundes
of
trespace
/
and
thus
he
smyteth
the
flesshe
/
&
maketh
it
tender
the
hardnes
of
the
sowle
/
Also
in
a nother
manner
god
woundeth
his
chosen
chyldern
/
whan
he
woundeth
the
soule
inwarde
/
&
●●aceth
of
his
betyng
outwarde
/
for
thenne
he
smyteth
the
hardnes
of
our
hert
wyth
his
desire
/
But
whan
he
smyteth
/
he
heleth
.
for
he
callith
vs
ayen
to
the
feling
of
his
rightwysnesse
as
whan
we
ben
forfestned
wyth
a
dart
of
his
ferdnes
.
Our
hertes
ben
full
euyll
helid
whan
they
ben
not
wounded
wyth
noo
loue
of
god
Whan
they
fele
not
the
harmes
&
the
perylles
of
our
begynnyng
.
whan
they
langour
not
bi
way
of
compassion
.
ne
by
none
affeccyons
/
ne
for
Infirmyte
/
or
dysease
of
our
neighbour
.
Also
somtyme
our
lorde
woundeth
our
hertes
/
for
they
sholde
be
hole
/
whan
he
smyteth
our
soules
whiche
haue
no
feling
/
Somtyme
wyth
sharpe
dartes
of
his
loue
/
&
anone
he
makyth
there
a
ghostly
feling
by
the
hete
of
charyte
/
Thus
thenne
ye
haue
herde
hew
our
lorde
woundeth
outwarde
&
inwarde
his
chosen
chyldern
to
make
hem
hole
.
Afterwarde
thenne
skylfully
may
we
say
as
Iob
sayd
/
Blessid
is
the
man
that
is
vnder
euermore
●hastysed
of
our
lorde
.
Two
vertues
been
in
this
vndernemyng
.
one
is
to
make
hym
flee
sinne
/
that
he
doo
it
not
Or
elles
to
amende
those
that
bendone
.
&
that
is
the
seconde
vertue
of
his
chastysing
/
But
oftyme
it
happeth
that
we
flee
not
alonely
blames
&
pery●les
that
we
knowe
/
and
see
/
But
some
tyme
we
wote
not
ne
know
not
how
ne
whan
we
offende
▪
and
thus
wexeth
our
soule
blinde
/
and
is
full
of
derknes
.
in
asmoche
as
it
vnderstondeth
not
the
harme
&
the
peryll
of
h●●
blindnesse
/
Therfore
some
tyme
of
the
largnesse
of
the
yefte
of
god
.
payne
foloweth
the
trespace
/
and
sharpe
s●orges
&
chastysing
to
open
the
eyen
of
the
trespassours
/
whoos
eyen
amonge
vices
were
made
blinde
wyth
sikernesse
/
A
slowe
wyll
is
towched
wyth
a
stroke
of
our
lorde
to
awake
him
/
&
make
hym
quycke
/
that
he
maye
see
where
he
lieth
by
strokes
&
tourmentes
,
whyche
by
syckernes
he
had
lost
the
hye
way
of
rightwysnes
/
Thus
is
the
sharpenes
of
vndernemyng
&
chastising
begynnyng
of
clere
lighte
to
the
soule
.
therfor
sayth
the
wyse
man
/
Healing
shall
make
the
sinnes
to
sease
Also
we
rede
that
our
lorde
castyseth
whom
he
loueth
.
He
soorgeth
eche
a
chylde
that
he
receyueth
.
Also
our
lord
sayth
to
saynt
Iohn
.
I
vnderneme
&
chastyse
hem
/
that
I
loue
Thus
chastysing
is
spedeful
&
nedefull
to
a
mannys
soule
for
Ioye
that
is
to
come
/
all
though
the
sowle
&
the
blisse
maye
not
come
togyder
.
Yet
skylfully
may
be
sayd
before
Blessid
is
that
m●●
that
is
vnderneme
of
our
lorde
/
T●●se
wordes
whiche
I
haue
sayd
before
ben
the
wordes
of
saynt
gregorye
:
To
this
purpose
of
chastysing
of
goddis
chyldern
accordeth
an
other
●●ly
clerke
/
Ysodorus
/
and
sayth
God
spareth
not
the
sinfull
man
that
trespaceth
/
for
eyther
he
chastyseth
hym
to
pourge
hym
with
his
rodde
.
or
elles
he
leuyth
hym
by
his
preuy
dome
to
be
punysshyd
euerlastyngly
/
Or
elles
a
man
punyssheth
hymselfe
wyth
penaunce
for
his
mysdedes
by
his
owne
deuocyon
/
or
by
auctoryte
of
holy
chyrche
/
And
for
that
some
time
god
withdraweth
his
roddes
and
spareth
hym
by
his
mercy
/
The
mercy
of
god
is
full
resonable
&
gracyous
.
that
fyrst
amendeth
a
man
&
pourgeth
him
here
by
sharpe
chastising
and
deliuereth
hym
afterwarde
fro
euerlastyng
tourment
/
A
goddis
chylde
chosen
of
god
is
all
to
hurlid
wyth
sorowe
&
paynes
of
thys
life
/
that
he
maye
wynne
perfyghte
Ioye
.
&
euerlastynge
life
/
Suche
chastysinges
in
this
worlde
bryngeth
a
ryhtfull
man
to
blysse
without
ende
.
Therfore
a
rightful
man
sholde
be
gladde
here
in
paines
and
a
wycked
man
may
sore
drede
in
prosperyte●
▪
Our
lorde
wythdraweth
not
his
mercy
/
ne
his
rightwisnes
fro
a
rightfull
man
/
ne
fro
a
resonable
man
/
For
he
demyth
gode
men
by
tourment
/
and
dysease
/
and
rewardeth
hem
in
his
blisse
by
his
mercy
/
But
here
he
rewardeth
wyckyd
men
by
a
temporell
case
&
prouffyte
bi
his
goodnes
/
and
punyssheth
hem
/
and
demyth
hem
after
her
dethe
by
his
euer
lastyng
rightwysnes
/
soo
that
in
this
life
oure
lorde
spareth
not
his
louid
chylderne
.
This
chastysing
that
I
speke
of
/
is
not
oonly
of
bodely
diseases
/
but
also
of
ghoostly
dyseases
/
For
it
is
full
nedefull
some
tyme
a
good
man
or
woman
to
be
tempted
wyth
vyces
▪
and
be
b●ten●wyth
a
goostly
rodde
:
That
while
he
is
assayled
wyth
vyces
he
shall
not
be
prowde
of
vertues
.
Also
whyle
he
is
hurlyd
with
paynes
of
the
soule
/
or
of
the
body
/
he
shall
wyth●raew
his
her●e
fro
the
loue
of
the
worlde
/
¶
Suche
prouffyte
and
moche
more
than
I
maye
sheweyow
comyth
to
the
soule
by
assaylinge
of
temptacyon
.
¶
But
now
I
wyll
tell
fyue
pryncypalle
causes
why
temptacyons
or
trylulacyons
ben
sente
to
men
/
&
what
is
the
cause
of
suche
chastysinge
The
fyrste
cause
is
that
a
man
or
woman
be
not
prowde
of
his
ghos●ly
gyftes
/
whiche
god
by
specyalle
grace
hath
gyuen
hym
/
Therfore
a
wyckyd
angell
was
sente
to
saynte
poule
▪
to
tourment
hym
wyth
temptacyons
.
that
be
sholde
not
be
to
highe
.
for
the
reuelacyons
whyche
he
had
/
¶
The
seconde
cause
maye
be
for
to
make
hym
clenner
to
encrease
his
mede
.
Thus
was
Io●
and
thobye
/
and
many
other
trowblid
in
this
worlde
.
The
thyrde
cause
maye
be
/
for
god
sholde
be
the
more
worshypped
and
glorifyed
in
his
werkes
/
As
it
befelle
by
the
chylde
that
was
borne
blynde
▪
Of
whom
our
lorde
sayd
/
that
he
was
not
blinde
for
his
sinne
/
ne
for
his
fader
.
ne
moder
/
but
that
the
werkes
of
god
sholde
be
shewed
in
him
The
fourth
cause
may
be
for
chastisinge
&
purgyng
hym
of
for
hys
synnes
.
as
mary
the
suster
of
moyses
was
chastysed
/
Also
the
chylderne
of
Israhel
/
&
other
men
&
wymen
.
whyche
god
all
daye
chastyseth
wyth
bodely
siknesses
/
&
other
trybulacyons
/
bothe
bodely
&
goostly
.
¶
The
fyfthe
cause
hath
fallen
to
some
men
.
for
euerlastyng
payn
that
they
sholde
suffre
after
her
deth
thus
was
herodes
punysshyd
.
and
they
of
Sodom
.
Dathan
/
&
Abyron
/
&
suche
other
/
Thise
ben
fyue
pryncypalle
causes
of
trybulacyons
&
temptacyons
/
But
many
other
skylles
there
ben
.
why
some
been
more
traueyled
wyth
temptacyons
And
one
notable
skylle
is
for
thei
s●●lde
the
better
counseyle
and
comforte
other
in
maters
of
ghostly
diseases
/
the
whiche
thei
haue
asayed
and
knowe
by
experyence
.
Therfore
sayth
an
holy
clerke
Ysodorus
▪
It
is
nedefull
to
ryghtfull
men
&
holy
men
be
towchyd
wyth
aduers●tre
/
to
preue
theyr
pacyence
/
whyche
sheweth
prouffytably
ensamples
in
prosperyte
/
maye
haue
theym
in
formacyon
of
the
vertue
of
strengthe
in
temptacyons
and
other
aduersitee
/
Also
some
there
haue
ben
that
after
longe
stryffe
ayenst
certayne
temptacyons
/
Sodenly
they
haue
fallen
by
the
suffraunce
of
god
For
they
sholde
be
more
lowly
and
pooer
in
spiryte
afterwarde
/
And
the
cause
of
her
fallyng
.
hath
ben
▪
For
they
thoughte
not
lowely
in
theyr
sowle
noo
drede
/
not
/
mekely
theyr
owne
Infirmytee
.
by
her
owne
strengthe
/
or
elles
by
bodely
/
or
goostly
werkynges
/
For
suche
presumpcyon
.
our
lorde
hath
suffryd
bothe
men
and
wymmen
of
hye
liuynge
.
falle
in
some
sinne
whyche
wenyd
neuer
to
falle
in
/
Thyse
wordes
I
trowe
shall
suffyse
to
yow
/
what
prouffyte
is
in
the
chastysinge
of
goddes
chylderne
/
&
what
is
the
cause
of
suche
chastysinge
/
¶
Now
ferdermore
.
I
wyll
wryte
openly
of
temptacyons
/
of
the
whyche
I
towchyd
before
.
and
shewed
you
remedyes
ayenst
hem
in
specyall
/
and
in
generalle
.
And
fyrst
I
wyll
begynne
at
the
temptacyon
of
dyspeyre
/
But
yet
thouh
temptacyons
and
suche
chastysinges
ben
prouffytable
/
as
I
sayd
before
.
Wakyth
&
prayeth
that
ye
falle
not
in
to
temptacion
:
¶
Vigilate
/
&
orate
ne
intretis
in
temptacionem
.
¶
Of
the
temptacyons
of
dyspeyre
/
and
of
remedyes
agaynst
suche
temptacyons
/
Caplm
/
xiiij
.
A
Man
that
is
sori
for
a
thinge
that
is
loste
.
the
gladder
he
is
whan
it
is
founde
agayne
/
Of
this
our
lorde
putteth
an
emsample
in
the
gospell
by
a
shepe
herde
how
gladly
&
wyth
how
grete
myrthe
and
Joye
he
bereth
some
agayn
his
shepe
that
fyrst
was
loste
▪
and
after
founde
agayne
/
By
this
ensample
and
figure
.
no
man
shall
haue
mystrust
of
foryeuenesse
of
what
someuer
synne
man
hathe
done
.
And
though
saynt
aus
▪
tyn
and
some
other
doctours
speke
harde
of
theym
/
that
euermore
lye
in
synne
.
all
the
dayes
of
theyr
lyf
Yet
saith
an
holy
clerke
Ysodorus
that
a
man
sholde
neuer
mystruste
though
he
be
not
tourned
in
to
the
laste
ende
/
soo
that
bi
the
lest
tyme
of
repentaunce
he
shal
be
receyued
in
to
mercy
.
Therfore
sayth
the
same
clerke
/
In
eche
mannys
liuynge
we
sholde
take
hede
of
the
ende
.
for
our
lord
lokyth
not
oonly
how
we
haue
lyued
before
in
our
lyfe
/
But
rather
he
takyth
hede
what
we
ben
in
the
endynge
of
the
lyfe
To
this
accordeth
saynt
Johan
Crysostom
/
and
saith
the
goodnes
of
god
.
that
is
wythout
mesure
so
gracyous
hath
ordeyned
for
vs
/
that
he
wolde
not
mesure
our
of
to
urnyng
nother
longe
ne
shorte
.
For
in
the
leest
moment
of
an
houre
:
yf
we
tourne
to
hym
/
he
takyth
vs
in
to
grace
/
The
pety
of
god
is
so
grete
/
that
he
dyspiseth
neuer
penaunce
/
where
it
is
offred
by
in
to
hym
cleerly
and
with
a
symple
&
meke
herde
/
For
yf
a
man
haue
be
neuer
so
euyll
.
and
he
be
in
wylle
to
tourne
fro
vyces
to
vertues
/
our
lorde
gladly
takyth
hym
/
and
beclippeth
hym
/
and
bi
his
mercy
refourmeth
hym
agayn
to
his
fyrst
astate
/
It
nedyth
not
to
write
moche
of
this
matrre
:
and
also
I
trowe
ye
desyre
not
as
for
yourselfe
/
for
wel
ye
wote
that
the
mercy
of
god
is
aboue
all
his
werkes
/
But
now
as
for
remedye
agayne
for
this
temptacyon
/
Fyrst
ye
shal
vnderstonde
that
dyspeyre
comyth
of
thre
thynges
/
that
is
to
saye
/
of
the
gretnesse
of
synne
.
of
the
nombre
of
sinnes
/
and
of
the
contynuaunce
/
and
longe
abydynge
in
sinne
/
Agayne
thyes
maters
of
dyspeyre
:
there
ben
thre
maners
of
remedyes
/
As
for
the
gretnesse
or
quanty
tre
of
synne
/
it
is
a
good
remedye
to
thynke
on
the
passyon
of
Ihesu
cryst
/
whiche
passyon
was
strenger
to
vnbynde
than
ony
snnne
maye
bynde
.
As
for
the
multytude
or
nombre
of
sinnes
/
it
is
good
to
thynke
on
the
techynge
of
cryste
/
whyche
byddeth
vs
not
oonly
for
thyse
fewes
sythes
/
but
seuenty
tymes
seuen
sythes
/
As
for
the
longe
contynuaunce
or
custome
of
in
synne
.
It
ys
good
to
thynke
/
on
the
wordes
of
our
lorde
where
he
sayth
/
A
man
that
tourneth
from
al
his
wyckidnesse
that
he
hath
done
.
he
shall
lyue
/
and
he
shall
not
deye
/
Of
thyse
thynges
ven
auctorytes
/
many
bothe
of
holy
wrytte
/
and
of
doctours
¶
Other
thre
remedyes
there
ben
in
dyspeyre
of
perseueraunce
/
For
somme
as
I
sayd
before
ben
soo
sore
traueyled
agaynst
theyr
wylle
/
that
they
drede
to
false
/
agaynst
suche
mystrust
/
there
ben
thre
remedyes
.
The
fyrste
is
to
comforte
hym
to
thynke
that
the
fende
is
so
feble
of
hymselfe
.
that
he
hath
noo
power
to
ouercome
ony
mannys
soule
but
yf
a
man
wyll
hymself
.
That
the
fende
hath
noo
power
/
I
shalle
shewe
after
.
¶
The
seconde
remedye
is
that
a
man
shall
thynke
on
hys
owne
strengthe
/
that
he
hath
by
the
yefte
of
god
.
This
strengthe
is
conceyuyd
of
Joye
/
of
libertee
/
of
armour
and
of
felishyp
/
It
is
a
grete
Joye
to
man
whanne
he
thynketh
howe
he
is
dyscharged
of
the
heuy
burden
of
synne
by
the
sacrament
of
confession
&
penaunce
and
this
ioy
is
to
him
a
grete
stceingth
ayenst
the
deuyll
/
Also
it
is
a
grete
fredom
&
libertee
whan
a
man
is
deliuerde
of
the
seruage
of
the
deuyll
/
&
made
free
to
god
by
the
sacrament
of
confession
&
penaunce
/
this
libertee
is
a
grete
strength
ayenst
the
fende
/
Also
he
that
had
none
armour
while
he
lay
in
sinne
now
he
is
armed
wyth
goddes
armour
/
by
crystis
passion
/
and
this
armour
is
a
grete
strength
ayenst
the
deuyll
.
Also
he
that
was
fyrst
alone
.
while
he
lay
in
synne
bi
his
conuersion
&
dooyng
of
penaunce
〈◊〉
is
assoylled
/
to
the
company
of
all
rightfull
men
/
this
felishyp
also
〈◊〉
agrete
strength
ayenst
the
deuyll
The
thyrde
remedye
is
for
to
thynke
stedfastly
.
how
our
lorde
lightneth
vs
.
&
defendeth
vs
/
as
the
prophete
sayd
/
Our
lorde
is
my
lighte
&
my
helthe
.
whom
shall
I
drede
Thise
ben
remedyes
for
hem
that
ben
traueyled
wyth
the
temptacyon
of
dyspeyre
/
to
be
saued
/
And
remedies
for
hem
that
hen
in
dyspryre
of
perseueraunce
after
tyme
thei
ben
turned
/
But
now
prrauenture
some
man
wyll
saye
/
I
wote
well
.
that
goddis
mercy
is
aboue
al
his
werkes
/
but
how
shall
I
knowe
that
I
am
able
to
receyue
his
mercy
/
To
this
me
thynketh
eche
man
maye
see
&
fele
/
that
he
shell
thynke
hymselfe
able
to
receyue
merci
/
yf
he
wil
aske
it
.
As
thus
/
Yf
ye
were
brought
by
temptacyon
in
soo
grete
perplexyte
that
ye
were
in
dredfull
doubte
/
how
it
sholde
stonde
wyth
you
thenne
ye
myghte
thynke
and
aske
your
ownself
in
your
soule
.
wheder
ye
wolde
forgyue
ony
man
his
trespace
.
whiche
greuosly
had
offended
you
.
yf
he
asked
you
lowly
mercy
/
and
proferyd
you
wyth
all
his
hert
to
make
you
amendes
to
this
your
reason
wolde
saye
/
&
graunce
that
nedes
ye
wolde
forgiue
it
him
and
take
hym
in
to
your
mercy
●e
sholde
thynke
thenne
or
aske
yourself
of
whom
haue
ye
this
wyll
&
this
mercyful
hert
nedis
ye
must
saye
.
that
ye
haue
it
of
god
.
Thesie
maye
ye
conclude
thus
by
reyson
&
thynke
that
god
hath
put
in
me
&
yeuen
me
suche
a
wylle
&
vertue
and
he
gyueth
noo
thyng
.
but
that
he
hath
hymselfe
/
Thenne
must
it
nedes
folowe
/
that
yf
I
aske
hym
mercy
/
he
wyll
take
me
in
to
merci
This
maye
be
a
remedye
to
comforte
a
man
yf
he
wyll
thus
thynke
.
¶
Thus
thenne
by
auctorytes
.
and
by
scryptures
.
and
some
what
by
reason
/
ye
maye
see
&
fele
how
mercyfull
our
lorde
is
.
What
strengthe
also
a
man
hath
agayn
the
fende
/
and
how
our
enmie
is
holden
down
by
strength
of
holy
chyrche
/
therfor
there
shold
noo
man
be
in
dyspeyre
/
but
in
eche
drede
&
doubte
:
euermore
a
man
sholde
cast
hys
hert
to
god
wyth
a
sadde
truste
/
as
the
prophete
sayth
/
Cast
thy
thoughte
in
god
/
&
he
shall
nourysshe
the
Also
for
a
nedful
and
a
generall
remedye
in
this
temptacion
specyalli
&
suche
other
peryllous
&
dredfulle
temptacyons
/
it
is
good
to
shew
to
a
manis
confessour
/
or
eles
to
one
or
to
other
ghostly
liuers
.
&
aske
ofte
counseyle
/
and
to
meke
hym
to
other
men̄is
prayers
/
For
there
falleth
man
ne
woman
in
myscheif
/
but
suche
as
gooth
fro
the
/
&
wylle
not
shewe
her
hert
to
noo
man
/
&
so
they
ben
accombred
for
elles
they
sholde
not
false
in
to
temptacion
:
Therfor
it
is
good
to
aske
coūserle
in
eche
nede
.
&
besily
to
pray
for
grace
For
he
that
stondeth
/
must
drede
dyscretly
/
that
he
falle
not
/
Wakyth
ye
thenne
and
prayeth
that
ye
falle
not
in
to
temptacion
/
¶
Vigilate
/
&c
¶
Of
predestinacion
&
prescience
of
god
/
&
of
hem
that
ben
traueylled
wyth
suche
manner
maters
/
xv
.
I
Sayd
also
in
the
sixt
chapytre
that
some
ben
sore
traueyled
in
Imagynacyons
&
thoughtes
of
predestynacyon
/
&
of
the
prescyence
of
god
/
of
the
whiche
matere
Idrede
for
to
wryte
for
thise
termes
haue
other
sentence
in
latyn
.
than
I
can
shewe
in
englisshe
/
Neuertheles
sowhat
I
wyll
shew
you
shortly
.
Predestinacyon
cometh
euermor
to
god
/
Prescyence
of
god
may
be
vnderstonde
to
euyll
/
And
in
this
temptacion
/
a
man
is
tempted
wyth
bothe
/
For
in
predestynacyon
he
doubteth
whether
god
hath
ordeined
him
to
be
saued
/
And
in
the
ymaginacyon
of
that
prescience
of
god
he
doubteth
to
be
dampned
.
Predesty
nacyon
is
begon
by
the
ordenaunce
of
god
and
it
is
holpen
bi
the
pray
er
of
sayntes
/
&
it
is
ended
by
a
mannys
owne
werkyng
.
Fyrst
I
say
it
is
begon
of
god
.
Therof
wytnesseth
th
appostle
poul
/
&
sayth
thus
Our
lorde
hath
forsēt
or
made
his
predestynacyon
/
before
the
begynnyng
of
the
worlde
/
But
yet
this
predestynacyon
/
putteth
not
ne
concludeth
not
a
nedefull
goode
werkyng
in
hym
to
hym
/
that
sholde
be
sauyd
.
Ne
his
prescience
that
is
to
saye
in
englisshe
/
his
forknowyng
putteth
not
a
nedefull
euyl
werkynge
.
to
theym
that
shall
be
dampned
/
For
god
hath
gyuen
a
man
a
free
wylle
.
both
for
to
wylle
to
doo
.
and
to
perfourme
that
wylle
in
dede
.
As
thus
whan
a
man
gooeth
in
to
the
feldes
whyle
he
gooth
.
nedes
he
must
goo
there
/
and
yet
he
gooth
of
his
owne
free
wyll
/
Therfore
sayth
thay
postle
poule
.
God
hath
wroughte
in
you
a
wyll
/
and
to
performe
for
the
a
good
wyll
.
doth
therfore
/
all
thyng
wythout
grutching
/
&
doubtes
that
ye
may
be
wythout
perylle
and
that
ye
be
simple
goddes
chylder
/
By
the
whiche
wordes
we
ben
taught
euermore
to
contynue
in
gode
werkyng
.
&
not
werke
for
a
tyme
/
in
a
venture
/
that
yf
we
leue
our
gode
werkyng
by
our
folie
we
ben
acompted
by
the
prescyence
of
god
amonge
hem
.
that
shal
be
put
out
of
the
boke
of
life
.
For
yf
we
liue
in
gode
werkes
and
contynue
thenne
by
the
ordynaunce
of
god
/
we
shal
be
acompted
amonge
the
chyldern
/
of
the
whiche
poul
spekyth
th●
¶
Our
lord
hath
callid
hem
the
whiche
he
ordeyned
by
predestynacyon
.
&
he
hath
made
rihtful
hem
the
he
hath
callid
/
&
he
hath
magnefyed
hem
in
euerlasting
lif
whiche
he
made
riht
ful
:
Thus
thenne
is
predestynacyon
begon
of
th
ordenaunce
of
god
.
I
sayd
also
that
prrdestynacōn
is
helpen
by
prayers
of
sayntes
&
of
holi
men
/
Of
this
I
rede
that
those
thiges
that
holy
men
done
/
or
wherof
they
haue
grace
in
werkyng
to
other
.
they
be
soo
ordeyned
before
by
predestynacyon
/
that
thei
haue
al
suche
werkinges
thrugh
her
prayers
to
this
acorde
saynt
austyn
where
he
spekith
of
the
fourth
man
that
god
shold
haue
reysed
fro
deth
to
life
/
of
the
whiche
man
.
god
said
to
one
of
his
discyples
/
Suffre
ye
dede
men
bery
dede
men
/
folow
ye
me
Vpon
thise
wordes
saynt
austyn
sayth
.
that
our
lorde
reysed
iij.
dede
men
fro
dethe
by
prayer
of
other
And
he
herde
by
shewyng
of
one
of
his
dyscyples
/
that
there
was
the
fourth
dede
man
/
But
for
there
were
none
there
/
that
shold
pray
for
hym
he
was
not
reysed
to
the
lif
/
Soo
thus
by
prayer
of
other
men
predestinacyon
is
holpen
/
Also
predestinacyon
is
pended
by
a
manis
owne
werkyng
To
this
acordeth
saynt
peul
wher
he
sayd
that
we
be
the
helpers
of
the
werking
of
god
for
predestinacyon
of
god
/
is
fulfyllid
by
the
prayer
of
sayntes
.
&
by
a
manis
deseruyng
.
And
for
asmoche
as
we
be
not
knowyng
whiche
ben
ordened
of
god
/
that
sholde
be
in
the
boke
of
lyfe
.
For
the
whyche
it
is
nedefull
that
we
doo
alway
well
and
beseli
werke
wyth
the
grace
that
hath
sende
vs
for
thenne
may
we
trust
se
/
kerly
/
that
he
hath
ordened
vs
to
be
of
the
nombrr
of
his
chosen
childerne
/
¶
An
holy
clerke
Bonauenture
putteth
a
remedye
to
this
temptacyon
/
whyche
accordeth
to
thyse
wordes
before
sayd
.
as
ye
shall
see
/
¶
Yf
ye
be
traueyled
wyth
ony
thoughte
of
the
predestynacyon
/
or
of
ony
prescience
of
god
.
thenne
may
ye
answere
to
the
deuyll
.
that
he
putteth
in
you
that
suggestyon
and
say
wyth
the
herte
.
&
wyth
the
tongue
in
open
speche
to
his
confusion
.
For
he
knoweth
not
our
thoughtes
but
by
outwarde
tokenes
.
And
whan
he
knoweth
that
he
is
dyspysed
/
&
set
at
nought
.
he
leueth
his
pursute
for
shame
of
his
confusion
Therfore
who
euer
be
tempted
wyth
this
temptacyon
shall
speke
to
hym
thise
manner
wordes
.
How
euer
it
be
of
me
soth
it
is
.
that
thou
arte
dampned
and
though
it
be
so
the.
by
the
prescience
of
god
/
that
I
shall
not
haue
my
lorde
god
after
this
life
.
yet
I
wyll
traueyle
wyth
all
my
strengthe
.
that
I
may
haue
hym
as
moche
as
I
may
.
and
that
I
fall
not
.
ne
lacke
not
.
soo
moche
goodnes
.
bothe
in
this
life
.
&
after
this
life
/
Yf
I
shall
haue
but
wretchydnes
after
this
life
/
I
wyll
not
leue
.
ne
lese
the
lityll
tyme
that
I
shall
haue
here
.
but
after
my
power
.
I
wyll
sette
my
Joye
&
all
my
delite
in
my
lorde
god
/
A
grete
wodnes
it
were
if
I
shold
be
turmented
with
euerlasting
payn
to
take
me
now
in
to
myne
enmyes
hondes
.
&
so
for
the
to
be
wyth
hym
euer
more
/
ther
for
I
will
yeue
me
holy
to
my
god
that
ordeyneth
for
me
his
predestynacyon
.
that
there
shal
be
noo
thynge
inme
.
to
my
poore
herte
.
ne
tongue
.
ne
noo
membre
/
but
all
shall
be
ocupyed
in
my
lordes
seruyse
/
how
euer
my
lorde
god
hath
knowyng
what
shal
fall
of
me
.
I
wote
well
he
may
not
forsak
himself
.
therfor
him
I
wyll
beclippe
with
al
my
inwarde
wyttes
.
and
fast
I
wyll
holde
him
that
he
shall
not
leue
me
.
but
yf
he
yeue
me
his
blessing
Also
I
shall
hyde
me
in
depe
holes
of
his
woundes
.
&
there
I
wyll
ust
me
for
●ut
of
tho
he
shall
not
finde
me
:
he
wyll
not
compelse
me
to
goo
oute
for
he
sayth
hymself
.
I
shall
not
cast
him
out
that
comyth
to
me
/
&
thus
he
shall
not
dampne
me
.
but
yf
he
wyll
doo
again
his
owne
dome
/
I
will
also
fall
downe
to
his
moders
fete
&
say
to
hyr
lowly
/
that
for
synful
men
she
was
made
his
moder
.
&
hyr
wyll
I
pray
that
she
aske
for
me
foryeuenes
/
That
lady
maye
not
put
me
away
for
all
men
saye
&
of
her
done
write
that
she
is
well
of
pyte
/
Therfore
of
grete
compassion
she
shall
lowe
her
sone
to
mercy
:
Soo
that
in
this
I
shall
haue
treble
helpe
&
refute
.
for
yf
my
lorde
hath
ordeyned
me
by
predestynacyon
to
be
one
of
his
chyldern
in
blysse
fro
this
tyme
forwarde
.
I
wylse
liue
more
like
.
an
angels
lif
than
a
mans
lif
/
To
hym
I
yeye
me
holyly
that
hath
yeue
hymself
to
me
.
of
his
yefte
I
holde
me
apayde
.
frohens
forwarde
I
desire
nomore
but
hym
therfore
what
euer
shall
be
done
of
me
/
I
wyll
not
fayle
/
ne
leue
the
seruyse
of
my
lorde
/
But
woo
is
to
the
&
euermore
shall
be
/
for
thou
mayste
not
doo
hym
seruyce
/
ne
neuer
shall
thou
Joye
in
his
blestful
presence
/
Thus
with
be●ines
&
vertuous
liuyng
/
&
deuoute
prayer
shal
ye
wythstonth
&
ouercome
this
temptacyon
:
And
traueyling
of
the
Jmaginyng
&
thynkyng
of
the
predestinacyon
/
&
prescyence
of
god
▪
Wakith
therfore
and
prayeth
that
ye
fal●e
not
in
to
temptacion
/
¶
Vigilate
&
orate
/
&c
.
¶
Of
wyckid
spirytes
&
her
power
that
they
haue
by
suffraunce
of
god
.
and
howe
greuous
they
were
in
olde
tyme
to
our
holy
faders
/
Caplm
xvj
A
Grete
dyfference
there
is
betwene
prynes
.
that
a
rihtful
man
suffreth
bodely
outwarde
&
temptacions
whiche
a
goostly
man
suffreth
inwarde
/
And
all
though
a
spiryte
be
euer
besie
to
traueyle
&
dysease
good
men
:
Yet
myght
neyther
power
hath
he
none
/
but
what
he
hath
by
the
suffraunce
of
god
.
Therfor
saynt
gregory
sayth
in
his
morallis
.
that
the
wyll
of
the
deuyll
is
alway
wyckyd
/
but
his
power
is
neuer
vnrightfull
/
for
a
wyll
he
hath
of
himselfe
.
but
power
he
hath
of
our
lorde
.
what
euer
he
purposeth
or
desire
to
pr
bi
mali●●
god
suffreth
not
but
that
it
be
rightfull
.
Therfore
we
rede
in
the
boke
of
kynges
thus
the
wick●d
spiryte
of
our
lorde
styrte
in
to
the
saule
/
that
is
to
saye
the
spiryte
of
our
lord
that
is
to
byleue
of
a
rightful
power
/
and
the
wyckid
spyrite
/
by
the
desire
of
an
vnrightfull
wyll
/
styrte
in
to
Saul
.
Thenne
sholde
we
not
drede
hym
/
that
nought
may
doo
/
but
by
suffraunce
/
Whan
ony
dysease
falleth
to
goddis
childern
.
it
is
tempered
by
tymes
by
a
wonderfull
grace
of
god
/
Therfore
sayth
saynt
poul
/
It
is
a
good
true
god
whiche
shall
not
su●●re
you
be
tempted
ou●t
your
power
&
myght
of
wythstondyng
/
but
he
shall
doo
some
prouffyte
wyth
that
temptacyon
.
that
ye
shall
mow
suffre
it
Therfor
saith
the
prophete
in
the
psalme
/
Preue
me
lorde
&
tempte
me
.
that
is
to
say
openly
/
Lorde
fyrste
beholde
my
strength
/
&
thenne
suffre
me
as
I
may
bere
.
Thus
thenne
we
haue
that
the
wickyd
spiryte
hath
noo
power
:
but
by
leue
&
suffraunce
of
god
¶
What
prouffyte
is
it
to
the
soule
in
suffrynge
of
temptacyons
/
I
wyll
shew
after
/
Therfor
I
goo
to
my
purpoos
to
shewe
you
as
I
sayd
before
what
power
the
wyckid
spirytes
haue
in
man
by
suffraunce
of
god
/
To
afferme
the
wordes
of
saynt
Gregorye
of
the
power
of
wyckyd
spyrites
.
the
story
of
Job
sheweth
openly
.
where
y●
sende
durste
nomore
tempte
hym
/
than
was
graunted
hym
by
the
leue
of
god
.
Also
the
con●usion
of
the
same
wickyd
spirytes
▪
by
rightwisnes
:
that
they
haue
no
power
of
hemself
/
by
that
.
they
said
to
cryst
in
the
gospel
yf
thou
cast
vs
out
/
sende
vs
in
to
a
●●rde
of
hogges
/
Moche
more
than
we
shold
trowe
.
that
ther
haue
noo
myght
at
her
wyll
to
entre
in
to
a
man
/
whiche
is
made
&
fourmed
after
the
soule
to
the
ymage
of
god
whan
they
had
noo
power
wythout
suffraunce
of
god
to
entre
in
to
the
dombe
&
sowle
vnclene
bestes
/
Also
yf
they
had
libertee
&
power
to
noye
man
at
her
owne
wyll
/
thenne
shold
not
men
▪
haue
dwellid
stably
in
wyldernesse
by
hemselfe
/
as
our
faders
dyde
by
olde
tyme
.
¶
Also
to
shewe
/
that
all
power
bothe
of
man
/
and
of
spyrites
/
comyth
oonly
of
god
.
We
haue
an
open
ensample
by
the
wordes
of
criste
/
whan
he
sayd
to
Mylate
/
thou
sholdest
haue
noo
power
in
me
.
but
yf
it
had
be
gyuen
the
from
aboue
/
¶
But
as
of
power
of
euil
spyrytes
/
I
〈◊〉
in
the
●ollacyons
of
our
holy
faders
/
that
in
theyr
tyme
the
fendes
had
not
so
grete
st●●yngthe
as
they
had
before
tyme
▪
in
the
begynnyng
of
Ankers
/
&
of
other
solitary
men
in
wyldernes
whan
there
was
but
lityll
ony
congregacyon
of
monkes
/
In
that
olde
tyme
the
wyckyd
spyrites
were
soo
feers
/
that
vneth
there
were
●ny
that
myghte
abyde
in
solitarye
liuynge
/
though
they
were
neuer
soo
stable
.
Where
ony
congregacy
on
that
tyme
was
of
monkes
.
of
eyght
.
or
ten
togyder
/
the
malice
of
the
wydkyd
spirytes
was
so
grete
in
the
comynge
of
hem
/
soo
open
to
sighte
outwarde
/
that
the
monkes
durst
not
on
nyghtes
slepe
togyder
but
while
some
toke
rest
/
some
woke
in
prayers
&
redyng
And
whan
nede
drew
hem
to
slombryng
/
or
slepe
/
they
awoke
her
felawes
to
kepe
hem
whyle
they
slepte
/
But
suche
saw●es
/
&
ferdnes
of
euyl
spyrytes
was
moche
asswaged
in
the
tyme●
of
thise
holy
faders
/
that
came
afterwarde
/
For
yet
that
tyme
&
moche
more
now
.
there
was
so
moche
feblenes
of
spiryte
/
&
vnlust
.
&
vnstablenes
in
many
men
.
that
nedefull
it
was
with
all
softnes
to
tr●
ten
hem
.
&
make
hem
abyde
styl●t
▪
Therfor
they
wolde
saye
to
hem
/
that
were
yonge
&
tender
of
hert
.
&
feble
in
spyrite
/
Sytteth
in
your
celles
/
&
asmoche
as
●elustith
yeteth
.
&
drinkyth
/
&
slepeth
.
soo
that
ye
abide
stil●e
.
and
performe
that
ye
ben
comen
▪
●ore
▪
¶
But
to
speke
of
the
euyll
spirytes
.
what
power
they
haue
to
entree
in
to
men
/
Sooth
it
is
they
may
tary
a
man
wyth
thoughtes
/
though
he
be
neuer
soo
holy
/
but
entree
may
they
not
/
wyth
ful
power
to
traueylle
a
man
in
soule
.
tyll
they
fynde
a
man
voyde
of
the
drede
.
&
mynde
of
god
/
.
and
nakyd
from
all
ghostly
medytacyons
&
affeccyons
/
Where
they
fynde
a
man
soo
clene
/
vnarmed
fro
all
ghostly
armoure
/
there
somtyme
they
entre
by
the
suffraunce
of
god
/
to
vexe
him
&
traueyle
sore
wyth
ghostly
temptacyons
▪
and
somtyme
wyth
bodeli
Infyrmytees
.
But
yet
bodeli
vexacion
or
bodely
Infirmytees
is
not
most
to
be
dradde
/
for
often
tymes
the
wyckyd
spirytes
tormeten
the
body
and
dooth
nought
to
the
sowle
/
but
god
suffreth
.
&
hath
suffred
that
to
holy
men
for
punysshyng
&
chastysing
/
as
ye
shal
here
after
/
At
this
tyme
I
speke
nomore
of
the
power
of
wycked
spirytes
/
For
now
ferdermore
I
wyll
shewe
you
by
ensample
.
how
they
haue
vsed
.
and
may
vse
her
power
by
the
suffraunce
of
god
But
sith
.
ye
see
.
that
her
power
is
rightful
/
as
I
said
befor
/
bi
cause
it
comyth
of
god
.
Bewaar
therfor
/
&
wakyth
&
prayeth
/
that
ye
falle
not
in
to
temptacyon
.
¶
Vigilate
&
orate
/
&c
.
¶
Of
specyall
ensamplis
how
holy
men
in
olde
tyme
for
lyghte
defawtes
to
our
sighte
.
were
chastysed
sodenly
wyth
bodely
Infyrmytees
/
and
somtyme
greuously
traueiled
wyth
yllusions
&
wycked
spirites
/
And
what
●emedye
longeth
to
hem
that
ben
traueiled
with
wicked
spirites
or
fulli
assented
to
her
yllusions
/
Caplm
xvij
●Vll
h●ly
men
for
lighte
defawtes
haue
ben
take
bodely
to
the
wycked
spirytes
/
for
thei
shold
be
traueilid
wyth
grete
siknes
/
that
noo
spotte
of
sinne
sholde
be
seen
in
her
day
of
dome
but
that
they
sholden
be
clene
purged
〈◊〉
come
streyghte
to
blisse
as
we
rede
¶
God
flamyth
whom
he
louyth
and
chastyseth
eche
a
chylde
that
he
receyueth
Also
we
fynde
wel
that
fyre
preuyth
golde
&
siluer
but
man
is
preuid
by
mekenes
in
chastisinge
/
Of
this
we
haue
ensample
of
a
prophete
.
whiche
for
a
defawte
that
he
dyde
/
not
wylfully
.
ne
of
malyce
but
by
sterynge
of
a nother
:
Yet
he
was
all
to
drawen
of
a
lion
In
whiche
chastysinge
god
shewed
openly
his
trespace
/
for
though
he
was
betake
to
the
power
of
the
beest
/
and
slayne
by
that
lyon
Yet
the
lyon
after
his
deth
▪
had
no
power
to
towche
his
body
▪
¶
Other
ensamples
we
haue
of
our
holy
faders
:
One
is
of
an
a●●●t
powle
whan
he
went
wyth
an
other
monke
to
vysite
a
solitary
▪
man
/
as
they
went
by
happe
/
soden
ly
they
mette
a
woman
/
and
anon
poule
th
abbot
torned
.
&
fledde
with
a
grete
spede
home
to
his
mynstre
/
and
for
crye
ne
for
prayer
of
th
olde
monke
/
he
wolde
not
a
byde
/
&
not
withstondyng
he
dyde
it
of
vertue
yet
be
exceded
th
obseruaunce
of
hys
rule
/
therfor
he
was
smyten
wyth
suche
a
palsey
/
that
he
had
no
membre
of
his
body
in
case
&
in
in
reste
.
hondes
ne
▪
fete
.
eyen
/
ne
tongue
/
ne
e
res
at
his
wylle
:
but
all
had
loste
her
strength
.
And
after
it
happed
that
no
kepyng
myght
suffyse
hym
but
kepyng
of
wymen
/
whiche
lasted
th
abbot
iiij
.
yeres
to
his
liues
ende
/
And
yet
in
al
his
feblenes
there
was
suche
grace
in
him
by
▪
vertue
of
holines
.
that
what
man
was
anoynted
wyth
oyle
that
touchyd
his
body
/
he
receyued
he
le
of
al
manner
siknes
Thus
was
that
holi
man
chastysed
for
a
lityll
trespace
done
agayne
the
obseruaunce
of
his
rule
/
¶
Also
the
abbotte
secun
dus
.
an
holy
man
/
&
of
hye
perfeccyon
/
whiche
dwellid
in
wyldernesse
This
man
by
cause
of
an
opynyon
/
that
he
held
styfli
by
sharpe
wordes
.
in
dysputacyon
ayenst
the
holi
man
Macharium
/
anone
he
was
soo
feruently
taken
wyth
the
wyckyd
spyrite
/
that
he
deliuerde
at
his
mouth
kyndly
def●enge
of
mete
&
drynke
/
This
chastysing
he
hadde
by
grace
.
for
purgyng
of
the
sowle
that
noo
thynge
sholde
abyde
vnclensed
But
anone
as
Machary●
prayed
for
hym
/
the
wyckyd
spirite
fledde
awaye
/
By
thise
ensamples
▪
and
many
suche
that
we
rede
of
/
and
haue
rede
of
/
we
s●●lde
not
dyspyse
hem
that
been
traueyled
with
stronge
temptacyons
.
nother
hem
that
ben
wexed
wyth
wyckyd
spyrytes
/
For
two
thynges
we
sholde
stedfastly
hope
/
The
fyrst
is
that
noo
man
is
tempted
but
by
the
suffraunce
of
god
/
The
s●n●onde
is
that
what
soo
euer
god
sendeth
vs
whether
it
seme
sorowfull
or
Joye
full
.
it
is
yeuen
vs
/
&
sende
vs
/
fro
our
louyng
fader
.
and
fro
our
soue●●yne
▪
and
for
our
grete
prouf
fyte
/
that
whan
we
passe
fro
thys
worlde
.
eyther
we
shall
goo
to
blisse
clene
purged
.
or
elles
suffre
the
lesse
payne
in
purgatorye
.
¶
Also
we
sholde
not
dyspise
hem
ne
lothe
hem
that
ben
traueyled
wyth
wyckyd
spyrytes
.
ne
deme
of
hem
that
ben
oute
of
her
mynde
/
as
we
see
all
daye
both
men
&
wymen
.
come
by
feb●enes
of
brayne
.
come
by
disposicyon
of
kynde
/
come
bi
dyuerse
Infyrmytres
/
and
some
by
wykyd
spiri●●s
we
shold
not
deme
none
of
thyse
/
For
though
the
body
of
man
be
tormented
by
Infyrmyte
.
&
traueyled
wyth
foule
doynges
or
countenan e
.
or
wyth
●oule
speche
outward
he
may
stonde
ful
wel
in
soule
/
For
the
soule
of
hym
that
is
so
traueyled
/
oft
tymes
goeth
euin
streyght
to
blisse
▪
for
he
is
Innocent
of
that
/
that
the
deuyll
spekyth
or
werkyth
in
him
.
Of
this
we
may
see
ful
oft
ensamples
/
bothe
of
men
&
of
wymen
.
as
clene
of
lif
as
ony
chyld
/
&
perfyght
in
liuyng
/
how
in
sickenes
before
her
ende
.
&
in
her
endyng
/
they
haue
spoken
of
fylth
&
fowle
sinne
.
that
neuer
they
knew
&
in
all
contynuaunce
&
werkynges
&
speche
,
fared
also
fowle
/
as
thouh
all
her
life
/
they
had
ben
wyckid
liuers
/
and
for
all
thyse
tormentes
/
yet
it
is
noo
doubte
the
sowle
was
more
blistful
.
Therfor
to
suche
men
&
wymen
that
ben
traueyled
wyth
wyckyd
spyrites
/
it
is
fpedefull
to
haue
prayers
of
holy
chyrche
/
As
our
holy
faders
in
olde
tyme
sayd
/
&
soo
saye
some
yet
▪
that
in
some
vex
acōns
/
for
a
specyall
remedye
they
myght
receyue
the
sacramentes
of
holy
chyrche
/
so
that
it
myght
be
duely
&
honestly
done
.
as
what
tyme
they
haue
reason
&
deuocion
for
so
were
our
holy
faders
deliuerde
in
olde
tyme
:
For
the
ferder
the
fende
seeth
a
man
departed
from
ghostly
medicynes
/
the
harder
he
tempteth
hym
/
&
traueylith
him
.
¶
But
here
ye
must
take
hede
/
&
vnderstone
:
that
some
men
been
traueyled
of
goddes
suffraunce
/
bi
the
wyckyd
spyrite
/
wyth
bodely
siknesnes
/
as
wyth
the
palsey
dropesie
or
other
sickenes
.
as
Job
was
.
but
euermore
bi
grace
they
had
their
wittes
&
reyson
with
hem
.
Also
some
ben
styred
or
pryckid
.
some
ben
traueyled
&
toowbled
with
some
temptacyons
ayenst
her
wyll
.
wythout
ony
assentynge
/
as
wyth
dys●ey●e
or
obstynace
.
or
elles
wyth
a
spyrite
of
blaspfemye
.
or
wyth
doubt
of
predestynacion
/
or
wyth
drede
of
pre
destynacōn
.
or
wyth
drede
of
the
prescyence
of
god
/
what
shall
falle
of
hym
/
or
wyth
doubtes
of
dredes
.
that
nedeth
not
to
reherce
in
specyall
.
All
suche
temptacyons
ben
ful
nedefull
to
men
&
wymen
/
and
spede
▪
ful
to
purge
the
soule
/
&
to
kepe
●ē
in
vertues
&
for
many
other
causes
as
I
shewed
before
.
in
the
●welfthe
chapitre
Remedye
to
suche
is
ofte
confession
.
&
besy
prayer
and
receyuyng
of
the
sacrament
.
wyth
other
comfortes
/
as
I
wrote
befor
a.
yenst
the
temptacyons
of
dyspeyre
/
&
of
suche
other
dredful
temptacyons
/
Other
men
&
wymen
that
haue
ben
.
that
for
defawte
of
counseyle
for
asmoche
as
they
wold
aske
no
counseyle
in
suche
dredfull
temptacions
:
or
el●es
for
longe
contynuaunce
in
grete
&
horryble
sinne
wythoute
repentaunce
were
acombred
&
trau●ilid
contynuelly
wyth
the
wyckyd
spiryte
.
wherby
they
assented
by
semyng
outwarde
to
the
temptacions
and
fell
in
to
dyspeyre
.
wenynge
that
her
sy●e
was
more
than
the
mercy
of
the
goodnes
of
god
/
In
the
same
manner
some
haue
fallen
in
to
obstynacy
/
whiche
men
haue
been
so
harde
of
hert
.
that
of
malice
they
will
not
be
repentaunte
/
or
elles
that
they
sayd
/
or
thoughte
that
they
wolde
doo
penaunce
/
but
not
yet
.
&
some
haue
ben
that
wold
not
aske
forgyuenes
.
ne
doo
noo
penaunce
.
but
it
hathe
stonde
full
harde
wyth
such
.
Neuertheles
we
shold
yet
pray
for
hem
.
how
euer
they
dey
in
pryue
prayers
/
wyth
a
condycyon
as
yf
they
●ē
in
way
of
saluacyon
.
or
yf
it
plese
god
.
But
yf
we
knew
a
certen
that
suche
men
deyed
wythout
repentaunce
/
thenne
shold
we
not
praye
for
hem
But
that
/
we
may
not
know
/
for
in
the
leest
moment
they
may
ask
mercy
in
hert
/
&
taken
to
mercy
/
Also
some
haue
fallen
into
blasphemie
whiche
been
they
that
speken
vnhonestly
of
god
/
or
elles
thought
the
same
pryuely
in
her
hertes
.
In
all
thyse
&
suche
other
temptacyons
like
to
thyse
/
some
men
&
wymen
haue
been
traueyled
.
&
ouercome
to
our
sight
outwarde
/
by
specyall
suffraunce
in
the
pryue
dome
of
god
/
To
al
suche
men
/
whose
inwarde
wyttes
been
bl●de
.
&
soo
stopped
for
the
tyme
.
other
menns
prayers
&
wymens
been
nedeful
/
Also
fastyng
&
other
bodely
affliccyons
of
her
frendes
.
&
specyally
of
her
confessours
:
and
of
other
holy
men
in
charyte
/
Also
to
lede
hem
to
holy
reliques
&
to
sayntes
that
ben
shryned
Also
comynyng
of
good
men
&
wymen
wyth
hem
.
&
〈◊〉ging
of
holy
water
/
Also
suche
me
dycynes
may
be
spedefull
.
&
remedy
able
by
grace
of
god
to
suche
/
that
ben
comynly
ocupyed
&
●r●ueyled
wyth
wycked
spyrites
.
Thus
I
haue
shewed
shortly
howe
wyckyd
spyrites
haue
vsed
or
maye
vse
her
power
by
suffraunce
of
god
/
Moche
more
I
myghte
wryte
you
of
this
matere
.
whiche
nedeth
you
not
to
knowe
/
This
that
I
haue
wryten
I
〈…〉
it
be
nedeful
to
you
●oknow
both
for
your
owne
prouffyte
.
&
conforte
of
other
/
But
here
may
ye
see
by
the
chastysing
of
our
holy
faders
and
other
h●ly
men
/
that
nedes
we
must
drede
our
lorde
/
whiche
rightfully
chastyseth
&
beteth
his
chyldern
.
Wakith
therfore
and
prayeth
that
ye
falle
not
in
to
temptacion
/
¶
Vigilate
&
orate
/
&c
.
¶
That
many
men
&
wymen
b●
dysceyued
by
many
reuelacyons
▪
vysions
:
and
that
there
ben
thre
pryncypall
kyndes
of
vysions
/
Capitulum
xviij
.
AMonge
other
temptacions
whyche
I
shewed
before
In
generall
:
And
in
specyall
I
said
that
some
men
and
wymen
were
ofte
disceyued
wyth
vysions
and
reuelacyons
/
Therto
I
wylle
fyrst
shewe
you
here
whyche
ben
the
kyndes
of
vysions
/
and
after
how
ye
shall
knowe
hem
.
whan
they
come
of
a
good
angel
and
whanne
not
/
After
the
wrytyng
&
opynyons
of
doctours
/
there
ben
thre
princypall
kyndes
of
vysions
/
The
firste
is
called
a
corporal
vision
with
bodely
eyen
/
whan
ony
bodely
thynge
by
the
gyft
of
god
is
shewed
to
a
mannys
bodely
sighte
/
whyche
other
men
see
not
/
ne
maye
not
see
As
Heliseus
saw
brennyng
chares
/
as
they
had
ben
al
a
fyre
.
whan
Helias
was
taken
vp
in
to
thayre
Also
Balthasar
the
kyng
saw
an
honde
wrytynge
in
the
walle
Mane
techell
phares
/
The
seconde
kynde
of
vysion
.
is
callid
a
spyrytuell
vysion
or
Imagynatyf
.
whan
a
man
is
in
his
slepe
/
or
whan
a
man
is
rauisshed
fully
in
spiryte
in
tyme
of
prayer
/
or
in
other
time
/
Seeth
ymages
&
fygures
of
dyuers
thynges
.
but
noo
bodyes
be
shewyng
▪
of
●euelacyon
of
god
As
saynt
Johan
the
euangelist
/
whanne
he
was
rauysshyd
in
spyryte
sawe
many
figures
and
ymages
.
As
we
rede
in
the
apocalipce
Also
saynt
peter
sawe
in
suche
a
Rauysshynge
a
dysshe
ful
of
dyuerse
bestes
/
And
herde
a
voys
saye
to
hym
/
Sle●
and
ete
/
The
thyrde
pryncypal
kynde
of
vysions
/
is
callyd
an
Intellectuel
vision
/
whanne
noo
body
/
ne
ymage
.
not
fygure
is
seen
.
But
whan
in
suche
a
Rauysshynge
/
the
Insighte
of
the
sowle
/
by
a
wonderfull
myghte
of
go●
/
is
cleerly
fastnyd
in
vnbodely
substaunce
/
wyth
a
soothfaste
knowynge
▪
To
this
vysion
saynt
Poule
was
Rauysshyd
as
doe
tours
sayen
/
That
he
sawe
wythoute
ony
fygure
.
or
ymage
god
in
himselfe
That
is
to
saye
in
the
god
hode
/
This
thyrde
kynde
of
vysions
is
more
excellente
▪
and
more
worthy
thanne
corporall
.
or
spyrytuel
or
ony
other
Thise
thenne
ben
thre
pryncypall
kyndes
of
vysions
The
fyrst
is
callyd
corporal
.
bi
cause
it
is
seen
outwarde
.
bi
bodely
eye
wit
〈…〉
The
seconde
is
spyrituall
.
for
eche
thynge
that
is
noo
body
if
it
be
substancyall
it
is
callid
a
spiryte
/
The
thyrde
is
Intellectuell
by
cause
of
Inward
vnderstondinge
/
and
knowyng
of
the
soule
.
wyth
oute
ony
body
or
ymage
.
or
fygure
Balthasar
in
the
fyrst
vysion
saw
an
honde
wrytyng
as
I
sayd
befor
Anone
as
he
saw
it
an
ymage
of
suche
bodeli
thyng
.
was
Impressid
to
his
spiryte
/
&
whan
the
vysion
was
done
&
passed
awaye
.
it
abode
stylle
/
that
ymage
in
his
thoughte
And
all
this
was
but
ymagynacyon
of
that
corporall
vysion
he
saw
well
in
spyryte
by
ymagynacyon
all
that
he
sawe
befor
bodely
/
but
nother
in
tyme
of
the
vysions
.
ne
after
in
his
ymagynacyon
he
had
noo
knowyng
what
it
betokened
.
tylle
Danyel
came
&
tolde
him
by
a
spyrite
of
prophecie
In
the
seconde
vysion
saynt
peter
sawe
a
dyshful
of
of
beestes
.
as
I
sayd
before
/
not
slepyng
/
but
in
rauysshing
.
whyche
rauysshyng
.
after
the
sayeng
of
saint
austyn
/
may
properly
be
callid
a
swownyng
.
as
whan
/
the
beholdinge
of
the
soule
/
or
the
entent
of
the
inward
wyl
is
fulli
torned
away
fro
the
bodely
wyttes
/
thenne
it
may
skylfully
be
callid
a
rauysshinge
/
or
a
swowning
.
For
what
euer
bodely
thyng
be
thenne
presented
.
it
is
not
seen
wyth
the
bodely
eye
/
ne
voyce
herde
wyth
the
ere
/
for
thenne
all
the
beholdyng
of
the
soule
.
eyther
it
is
in
ymages
/
fygures
/
&
ghoostly
sight
/
or
elles
in
thynges
vnbodely
wythout
ony
ymage
/
by
a
sothfast
knowyng
.
by
the
wonderfull
myghte
of
god
.
as
it
is
in
a
vision
Intellectuel
/
as
I
sayd
befor
¶
After
this
vision
of
saynt
peter
whanhe
had
gadred
ayen
to
him
his
bodely
wyttes
/
the
same
that
he
had
before
in
spiryte
/
he
sawe
after
in
the
same
spiryte
by
thought
&
ymagynacyon
.
&
also
those
thynges
that
he
saw
in
the
fyrst
tyme
whan
he
was
rauysshyd
or
afterwarde
whan
he
had
hem
in
thou●t
/
were
no
bodeli
thinges
/
but
ymages
of
bodeli
thinges
But
in
that
tyme
of
his
vision
/
ne
after
in
besy
ythnkīg
/
he
wist
not
what
it
betokened
till
he
was
holpen
bi
the
grace
of
god
&
thenne
afterward
he
vnderstode
bi
ghostli
feling
&
knoweng
what
it
sholde
betoken
/
In
the
thirde
vision
that
is
callid
Intellectuel
/
the
soule
seeth
tho
thinges
that
been
no
bodies
ne
haue
no
liknes
/
ne
forme
of
bodies
.
as
mannes
soule
.
&
eche
a
gode
affeccyon
of
the
sowle
/
that
is
to
saye
/
loue
charite
&
deuocyon
/
Joye
.
pees
/
&
suche
other
/
None
of
suche
thinges
bodeli
maye
be
shewed
by
ymage
/
but
only
in
the
soule
/
by
the
myght
of
god
.
as
it
is
in
his
owne
substaunce
For
there
may
no
man
see
ne
know
charite
/
as
it
is
/
but
he
that
hathe
it
in
his
soule
/
&
so
it
fareth
by
al
other
ghostly
affeccyons
of
the
soule
This
vision
had
saint
poul
after
the
writyng
of
the
doctours
.
for
asmoche
as
he
was
rauysshed
into
the
third
heuen
.
that
is
to
say
to
the
knoweng
of
the
godhede
/
he
herde
preuy
wordes
/
that
is
to
saye
he
had
a
sheweng
of
the
preuy
being
of
god
wyth
out
ony
fygure
.
This
thyrde
vision
that
is
callid
Intellectuell
bi
al
doctours
is
most
excellent
/
for
insuche
visions
our
merciful
&
louing
lorde
ofttymes
lightneth
mennes
soules
&
concsiēces
by
wordes
of
doctryne
.
&
son
tyme
conforteth
men
/
&
techith
hem
of
thinges
that
been
to
come
/
&
of
other
holy
techinges
/
&
of
his
preuet●es
wyth
his
inwarde
speche
of
godhede
/
bi
suche
an
inwarde
vysion
.
of
knowyng
/
as
I
sayd
before
/
Of
this
speche
of
godhede
saynt
gregory
makyth
distyncion
/
Eyther
he
saith
we
ben
enfourmed
wyth
the
wordes
of
god
.
whan
he
spekyth
hymselfe
or●elles
whan
his
wordes
comen
to
vs
for
our
enformacyon
by
angels
.
whan
he
spekith
to
vs
by
hym●elfe
/
thenne
is
oonly
the
strength
of
thynwarde
shewyng
and
knowyng
opened
to
vs
¶
Also
whan
he
spekith
to
vs
bi
hymselfe
/
thenne
is
the
hert
enformed
&
taught
of
his
worde
/
wythouten
ony
worde
or
sillable
/
For
the
vertue
of
hym
is
knowen
by
a
full
liftynge
vp
of
the
herte
.
where
the
soule
full
of
loue
is
sette
/
or
hanged
bi
a
louyng
desire
¶
Also
the
speche
of
god
Inwarde
to
vs
/
is
rather
made
.
or
done
than
herde
/
For
anone
as
he
minteth
vs
his
speche
wythouten
ony
taryeng
of
worde
he
lightneth
the
derknes
of
our
vncunnyng
with
a
soden
light
of
knowyng
/
¶
Also
saynt
gregory
sayth
god
somtyme
spekyth
to
vs
/
&
before
our
bodely
eyen
/
by
angels
in
ymages
takynge
of
the
ayre
for
the
tyme
.
as
he
dyde
to
Abraham
.
whiche
sawe
not
oonly
thre
men
.
but
power
also
he
had
to
take
hem
into
an
erthly
dwellyng
for
the
tyme
.
Therfore
sayth
saynt
Gregorye
that
angell
.
whiche
shall
shewe
vs
Inwarde
thynges
/
or
ony
thyngē
.
But
they
took
bodyes
of
the
ayre
for
the
tyme
/
they
myghte
not
appere
to
our
bodely
eyen
/
And
thus
apperen
wyckyd
spyrytes
/
But
euer
ye
shall
knowe
the
one
fro
the
other
/
in
suche
goostly
sighte
/
by
the
Inwarde
felinge
/
and
encrease
of
vertues
/
in
the
loue
of
god
¶
By
this
that
I
haue
s●yde
it
semyth
.
and
soo
it
is
by
doctours
techinge
/
that
this
thyrde
vysyon
is
moost
acceptable
/
whiche
ys
an
inwarde
.
and
a
clere
vnderstondynge
/
and
knowyng
in
the
sight
of
the
soule
.
of
vnbodely
substaunce
/
withoute
ony
ymage
of
fygure
by
the
wonderfull
myghte
of
god
.
¶
Thus
thenne
haue
I
shewed
you
thre
manere
of
vysions
what
eche
is
by
hymselfe
/
Now
w
〈…〉
I
shewe
you
ferdermore
howe
suche
men
and
wymmen
sholden
be
〈◊〉
myned
.
that
haue
suche
●●u●lacyons
or
sighte
/
But
sith
it
is
soo
that
some
haue
ben
deceyued
wyth
vysions
for
fawte
of
knowynge
:
Wakith
therfore
and
prayeth
that
ye
falle
not
in
to
temptacion
:
¶
Vigilate
/
&
orate
ne
intretis
in
temptacionem
¶
How
they
sholde
be
●yamyned
that
haue
vysions
or
●●u●lacōns
to
knowe
whether
they
comen
of
a
good
angell
/
or
of
a
wyckid
spiry
te
:
Caplm
xix
.
BY
the
saieng
of
our
holy
faders
&
doctours
of
holi
chyrche
/
wheder
he
be
man
/
or
woman
that
haue
vysions
/
thus
they
sholde
be
examyned
.
to
preue
her
reuelacyons
.
whether
they
ben
of
the
good
angell
.
or
of
the
badde
/
Fyrst
it
is
to
take
hede
/
whether
he
that
seeth
.
be
a
goostly
liuer
.
or
seculer
/
&
worldly
/
Also
whether
he
liue
vnder
obedyence
/
specyall
.
or
contynuall
techyng
.
or
dyscypline
of
some
elder
dyscrete
vertuous
holi
&
experte
&
preuyd
man
/
whiche
is
his
goostli
fader
/
or
elles
at
his
owne
proper
wylle
/
Also
whether
he
submytteth
him
in
his
vysions
lowely
to
the
dome
of
his
ghostly
fader
/
or
of
other
dyscrete
/
and
sadde
ghostly
lyuers
/
for
drede
of
yllusions
/
or
elskepith
hem
preuy
.
&
shewe
hem
not
but
stondeth
to
his
owne
examininge
&
to
his
owne
dome
.
Also
whether
he
haue
ony
presumpsion
of
his
visions
/
or
make
ony
boost
of
hem
wyth
vaynglory
.
or
holdeth
hymselfe
the
more
of
reputacyon
.
or
hath
ony
other
men
in
dispyte
or
indygnacyon
/
Also
yf
ony
gode
dedes
or
vertues
of
obedyence
/
or
mekenes
or
charite
.
or
besy
.
prayer
be
Joyful
or
likyng
to
hym
for
that
tyme
/
or
elles
whether
there
be
in
hym
ony
sheweng
of
vaynglory
/
or
presumpcion
of
●lacyon
.
of
pride
.
of
neclig●ce
of
prayer
/
or
elles
desire
of
worship
or
dignyt●e
.
Also
wheder
this
man
or
woman
be
holden
.
&
preuid
among
ghostly
liuers
/
holi
&
true
obedient
to
his
prelates
&
souer●ynes
&
gouernours
of
holi
chirche
/
or
elles
wheder
he
be
holde
defectyf
.
or
suspect
in
the
fayth
.
or
holdyng
opynyons
.
ayenst
th
ordinaunce
&
techiug
of
holy
chirche
.
&
not
obeyeng
to
the
hedes
&
prelates
of
holi
chirche
/
Also
whether
he
haue
long
contynued
in
gholi
liuyng
mekely
/
&
in
penaunce
&
in
exercysing
of
vysions
&
reuelacyons
.
or
elles
whether
he
be
but
a
nouyce
.
as
in
the
begynnyng
/
Also
whether
he
haue
kyndly
vnderstondyng
or
feling
.
or
ony
ghostli
knowyn
.
or
ony
true
or
dyscrete
dome
of
reison
or
of
ghostly
ma●●●
that
longeth
to
the
soule
/
Also
whether
he
be
light
in
kynde
or
light
of
fr●ylte
in
chere
&
worde
,
or
in
dede
/
or
elles
whether
he
hath
feble
vnderstondyng
:
or
whether
he
haue
a
sadde
knowyng
or
felinge
or
elles
a
soden
wytte
or
fantastyk
.
Also
whether
he
haue
be
oft
tymes
examined
in
suche
materes
of
visions
or
reuelacyons
of
wise
men
&
lettred
/
&
dyscrete
ghostli
lyuyng
men
or
none
.
This
examynacyon
nedeth
to
him
/
that
hath
vysions
/
For
saynt
gregory
sayth
/
holi
men
haue
a
special
grace
&
discrecyōor
an
insight
of
knoweng
betwene
reuelacions
&
visions
in
heringe
of
voyces
And
seyng
of
ymages
.
wyth
bodely
/
or
goostly
eye
/
that
they
maye
knowe
.
what
ye
shall
take
of
a
good
spyryte
for
comforte
/
And
what
thei
shal
suffre
of
the
wyckid
spyrite
by
yllusion
/
Therfor
he
that
hath
vysions
or
reuelacions
/
it
is
good
to
shewe
hem
to
other
by
mekenes
and
that
he
stonde
not
to
his
owne
dome
/
for
drede
of
pride
or
of
presumpcyon
.
As
to
the
manner
of
sayeng
.
or
heryng
/
or
receyuyng
reuelacyons
/
yet
must
the
seer
be
examyned
.
ferthermore
/
Also
wheder
he
that
hath
hem
▪
seeth
/
or
heryth
hem
wakyng
/
or
slepyng
/
or
dremynge
Also
whether
in
bodely
sight
.
or
by
ymagynacyon
/
or
ghostly
fighte
or
elles
by
an
Inwarde
vnderstondinge
.
&
true
knowyng
of
the
yefte
of
the
holy
ghost
/
Whiche
thre
dinysions
of
vysions
I
haue
shewed
you
before
.
¶
Also
whether
he
fele
in
his
soule
ony
ghostly
swetnesse
of
the
loue
of
god
aboue
kindly
swetnes
.
or
sauour
/
or
likyng
.
whan
he
is
fo●
rauysshed
in
spyryte
by
ghostli
〈◊〉
/
w
〈…〉
r
he
seeth
.
〈…〉
reth
ony
〈◊〉
shewe
hym
by
speche
ony
〈◊〉
/
or
holy
techynges
.
or
goostly
Informacyons
.
and
how
he
seeth
hem
/
and
in
what
liknes
/
and
wheder
he
see
thenne
ony
lightnygt
or
shinyng
aboue
kynde
/
with
soth
fast
vnderstondyng
.
and
shewyng
of
soothfastnes
by
god
in
tyme
of
that
vysion
/
Yet
must
the
〈◊〉
be
examyned
ferthermore
/
And
the
quantyte
also
of
the
vysions
.
¶
Also
whether
the
vysions
or
reuelacyons
accorde
wyth
holy
scrypture
/
or
not
.
Also
whether
that
vysion
accorde
/
or
besteryng
of
vertues
liuynge
/
and
helpynge
to
mannys
soule
/
Also
whether
that
vysion
in
shewynge
/
is
en●linyng
to
ony
errour
of
holy
chyrche
of
the
fayth
or
to
ony
wonder
/
or
to
ony
newe
thynge
/
or
to
ony
thynge
agaynst
reyson
/
Also
whether
that
vysion
tourne
a
man
/
or
hem
that
●eeth
hem
from
vertues
/
or
fro
lowely
and
m●ke
man●res
Also
〈◊〉
ther
thise
vysions
that
〈…〉
alwaye
sooth
or
non●
Also
〈◊〉
ther
thise
vysions
to
styre
in
〈◊〉
manere
.
to
worshyppes
/
or
〈◊〉
of
the
worlde
.
Also
whether
they
styre
vs
to
more
pryde
or
presumpcyon
/
or
to
ony
truste
of
vertues
Or
whether
they
styre
vs
to
obey●
to
holy
men
and
symple
to
〈◊〉
&
soueraynes
of
holy
chyrche
/
Thus
and
in
many
other
wise
as
falleth
to
a
mannys
mynde
.
must
they
be
examyned
the
whyche
haue
reuelacyons
.
For
but
yf
there
were
suche
examynacyon
before
.
there
myighte
be
falle
grete
errour
/
and
grete
peryll
/
Somtyme
in
the
aff●●mynge
of
the
vysions
:
And
so●tyme
in
the
●eceyuynge
bothe
of
the
vysions
and
of
hym
that
receyueth
hem
For
yf
they
be
demed
sodenly
&
vndyscretly
thenne
shall
soth
be
take
:
for
fals
.
&
fals
somty
me
for
sooth
in
to
grete
peryll
/
and
soo
good
vysions
&
sooth
sholde
be
forsake
.
and
men
sholde
not
obeye
to
the
preuy
speches
of
god
.
ne
gyue
noo
credence
to
hem
/
but
rather
take
errour
for
trouth
/
as
oftymes
hath
fallen
all
day
.
for
defawte
of
discrete
&
true
examynacyon
/
And
all
suche
lightly
takyng
of
vysions
&
reuelacions
ben
but
temptacyons
Wakyth
therfor
&
prayeth
that
ye
falle
not
in
to
temptacyon
¶
Vigilat●et
orate
/
&c
/
¶
Of
vij
.
specyall
tokens
/
by
the
whyche
a
man
shall
knowe
visyons
of
a
good
spiryte
f●o
illusions
of
the
deuyll
/
Caplm
xx
.
NOw
ferdermore
ye
shal
see
how
ye
shall
knowe
vysions
of
a
good
spyrite
fro
yllusion
of
the
deuyll
by
vij
.
tokenes
/
The
fyrst
token
/
is
siker
/
that
it
comyth
of
a
good
spiryte
.
whan
the
persone
that
seeth
the
vysion
is
preuyd
meke
Inwarde
vnder
the
o
bedyence
&
techyng
of
his
goostly
fader
/
or
vnder
the
counseyle
&
techinge
of
some
sadde
preuyd
man
/
dyscrete
&
vertuous
/
and
of
ghostly
lyuyng
.
And
whan
he
hath
noo
presūpcyon
/
ne
makyth
noo
bost
/
ne
desireth
noo
praysing
/
ne
hydeth
not
his
vysions
/
but
wyth
very
mekenes
sheweth
his
temptacyons
&
vysions
to
the
dome
of
suche
a
good
man
/
to
be
examyned
/
And
thenne
that
he
holde
forsooth
.
that
gode
men
approue
/
suche
a
soule
maye
not
be
dysceyued
after
the
sentence
of
our
holy
faders
/
For
amonge
other
collacyons
I
rede
of
one
that
heyghte
Moyses
/
whiche
sayd
in
this
wyse
There
may
noo
man
be
dysceyued
that
liueth
vnder
the
dome
&
ensample
of
elder
&
dyscrete
men
/
Of
this
ye
haue
ensample
of
that
noble
lady
&
precyous
saynt
Bryde
/
As
longe
as
she
liued
.
yonge
&
olde
/
she
liued
euer
vnder
obedience
&
techinge
of
holy
clerkes
/
&
vertuous
and
dyscrete
elder
men
.
Therfor
by
the
wordes
of
that
holy
man
moyses
&
other
holy
faders
acordyng
to
the
same
▪
cleerly
it
is
preuyd
/
that
all
her
reuelacyons
in
her
bokes
came
of
the
holy
ghost
.
&
not
of
the
deuyll
▪
and
this
is
a
generall
techyng
/
amonge
al
ghostli
liuers
/
thus
for
to
do●●or
to
voyde
/
or
wythstonde
temptacyons
.
or
suggestyons
/
or
yllusions
of
the
deuyll
/
¶
The
seconde
token
to
knowe
a
good
vysion
of
a
soule
/
that
he
be
not
dysceyued
/
is
whan
the
soule
that
s●●th
that
vysion
/
〈◊〉
hymself
fulfyllid
/
o●●a
uysshyd
/
or
chau●●ed
/
or
〈◊〉
wyth
a
ghostly
sauour
in
the
loue
of
god
This
inwarde
charite
&
swetnes
of
loue
/
the
deuyll
maye
not
gyue
for
noo
man
/
ne
the
deuyll
gyueth
not
that
he
hath
not
/
as
I
sayd
before
/
therfor
in
this
it
may
be
sothly
concluded
/
that
it
is
god
that
so
werkyth
in
a
mānnes
soule
.
&
that
namly
yf
the
soule
be
thenne
strengthed
in
the
full
fayth
of
holy
chyrche
.
wyth
obedience
/
&
lowely
mekenes
/
to
the
hedes
&
the
ordenaunce
of
holy
chyrche
.
Thus
preueth
an
holi
man
Hugo
de
sancto
victore
/
Also
saynt
Antony
in
vitas
patrum
Also
sayth
saynt
Gregory
/
where
he
sheweth
howe
god
spekyth
to
vs
by
hymself
/
as
I
shewed
befor
in
the
xviij
.
chapytre
.
The
thyrde
token
to
know
a
vysion
.
is
whan
he
that
seeth
that
vysion
/
whether
in
bodely
sighte
or
in
ghostly
sighte
.
felith
in
his
soule
a
soden
ghostli
thyng
springyng
/
wyth
an
Inwarde
felinge
/
&
a
knowyng
of
sothfastnes
/
what
it
meneth
&
betokeneth
/
that
sighte
that
he
seeth
and
whan
the
vnder
stondyng
of
all
the
matere
that
he
seeth
is
verely
shewed
to
hym
in
his
soule
/
&
clerly
is
opened
to
him
and
playnly
all
that
is
nedeful
to
be
knowen
of
that
vysion
.
This
Inwarde
knowyng
&
goostly
lighte
of
true
shewyng
.
comyth
not
of
the
deuyll
.
for
he
may
not
put
that
in
the
soule
/
but
oonly
god
/
To
this
acoordeth
saynt
Thomas
Alquynus
&
sayth
.
the
deuyll
sheweth
not
to
men
that
they
knowen
by
goostly
lighte
of
vnderstondyng
aboue
kynde
.
but
by
some
other
vysion
ymagynatif
/
or
elles
by
sensible
s●che
/
and
soo
in
this
manere
sheweng
.
ye
shall
knowe
a
fals
vysion
or
reuelacyon
/
or
prophecye
fro
a
true
.
To
this
mater
acorden
many
other
doctours
.
whos
wordes
it
ne
deth
not
to
shewe
▪
for
it
suffiseth
to
you
to
here
the
clerkes
acorde
to
th●●
ye
see
of
other
mennes
writynge
The
fourth
token
is
whan
he
that
seeth
fyndeth
alway
sooth
that
he
seth
.
and
whan
it
is
alway
shewed
to
him
in
suche
visions
〈◊〉
techyng
acordeth
to
honest
&
to
vertuous
liuyng
.
Suche
tokens
whan
they
come
.
they
come
of
god
for
the
deuill
in
his
yllusions
somtyme
seyth
soth
to
dysceyue
&
somtyme
false
But
the
holy
ghost
sheweth
&
tellith
alway
so
the
&
neuer
fals
therfore
sayth
saynt
Thomas
alquin●
In
some
outwarde
signes
the
prophecye
of
the
deuyll
may
be
knowen
fro
reuelacyons
of
god
/
Therfor
saith
saynt
John
Crysostom
Some
sheew
prophecye
in
the
spyrite
of
deuil
as
ben
thise
men
&
wymen
whiche
men
calle
dyuynours
/
or
sothsayers
Suche
men
saye
soth
by
her
spirytes
.
&
somtyme
fals
/
But
the
holi
ghost
alway
sayth
soth
/
The
fyfthe
token
to
knowe
thise
vysions
is
by
the
werkes
&
the
liuyng
of
hem
that
haue
thise
vysions
.
For
as
we
rede
/
A
badde
tr●e
may
not
bryng
forth
good
fruyte
/
Also
oure
lorde
sayth
ye
shall
knowe
hem
by
the
fruyte
that
comyth
of
hem
The
sixt
token
is
whan
a
vysion
comyth
of
god
by
the
endyng
and
worshypful
deth
of
hem
that
haue
suche
reuelacions
/
For
whan
ony
suche
man
that
hath
vysions
/
&
yf
he
be
disceyued
wyth
suche
yllusions
of
the
deuyll
.
As
whan
thei
shew
some
thynges
sooth
to
dysceyue
hem
in
some
other
comynly
▪
w●●fynde
bi
our
holy
faders
wrytyng
.
that
suche
men
make
a
dredfull
ende
.
for
eyther
thei
falle
in
to
errours
in
endyng
/
or
deyen
peryllously
:
or
soden
deth
/
&
wythout
sacrament
of
holy
chyrche
.
&
that
is
the
wyll
of
god
For
he
wolde
that
other
men
shold
drede
suche
yllusions
/
&
better
beware
But
it
is
the
contrary
in
holi
men
whiche
ben
comforted
wyth
vysions
in
her
lif
.
For
god
in
her
endinge
comynly
werkyth
or
sheweth
bi
grace
As
was
in
the
deth
of
saynte
Johan
the
euangeliste
/
&
many
other
sayntes
/
The
seuenth
token
to
knowe
vysions
or
reuelacyons
cometh
of
a
good
angell
/
or
of
the
holy
ghost
.
is
shewing
of
myracles
after
the
dethe
of
hem
that
seeth
the
vysions
:
For
he
that
is
ouercome
by
begyling
of
vysions
of
the
deuil
in
all
his
life
/
is
not
worthy
that
myracles
shelde
be
shewed
for
him
after
his
deth
/
Therfor
after
the
deth
of
sayntes
.
good
shewed
myracles
in
reyfing
of
dede
men
/
In
gyuyng
sight
to
blinde
men
.
herynge
to
deef
men
/
speche
to
dombe
men
.
&
in
many
other
myracles
/
by
cause
thei
were
not
begyled
wyth
yllusions
in
her
life
/
For
they
yaf
noo
credence
to
noo
vysion
ne
reuelacyon
/
tyl
it
were
examyned
in
manner
as
I
sayd
befor
/
Thus
thenne
by
thise
seuen
tokens
&
examynyng
of
vysions
whiche
I
haue
shewed
ye
may
saye
shortly
after
the
sayeng
of
our
hol●
faders
▪
that
a
man
or
a
woman
whiche
seeth
.
or
hath
reuelacyons
.
yf
he
be
founde
meke
in
examynac●
on
/
and
namly
yf
he
liue
vnder
obedyence
/
or
gouernaunce
or
techynge
of
his
ghostly
fader
/
●or
some
sadde
dyscrete
holy
liuer
.
and
yf
he
felith
his
hert
&
his
mynde
rauysshed
vpwarde
to
god
in
tyme
of
prayer
wyth
a
specyall
ghostli
sauour
of
the
loue
of
god
.
and
he
thenne
beyng
in
ghosttly
vysion
/
whether
it
be
in
bodely
ymage
.
or
vnbodeli
/
by
an
Inwarde
symple
vnderstondyng
.
them
ne
yf
he
be
shewed
to
hym
clere
knowyng
/
&
fulfyllyng
wyth
a
soden
comyng
of
an
holy
heet●
&
swetnesse
of
the
mater
.
that
he
seeth
in
suche
suche
vysions
.
and
yf
euermore
it
be
shewed
sooth
/
that
he
seeth
in
his
vysions
/
he
and
his
euyn
crysten
ben
edefyed
/
and
amended
,
Suche
a
persone
what
he
be
/
is
not
begiled
of
the
deuyll
.
ne
his
vysion
sholde
not
be
dyspysed
but
●lowly
they
sholde
be
receyued
.
As
of
the
sowle
of
god
:
In
manere
as
I
sayd
before
after
the
techyng
of
doctours
of
holy
chyrche
/
and
other
holi
faders
¶
Now
thus
haue
I
shewed
you
seuen
tokens
/
to
knowe
whiche
been
reuelacyons
▪
&
vysions
of
a
goode
angell
/
But
some
perauenture
,
for
suche
vysions
:
and
for
other
grace
that
they
haue
to
teche
or
comforte
other
ben
tempted
with
presumpcion
Therfor
some
wordes
of
this
matere
I
wyll
shewe
you
/
and
for
asmoche
as
men
&
wymen
haue
ben
dysceyued
by
yllusions
of
the
deuil
in
suche
vysions
&
reuelacyons
/
euery
man
sholde
mekely
drede
vysions
/
for
peryll
that
myghte
falle
Wakith
and
prayeth
that
ye
falle
!
not
in
to
temptacion
/
¶
Vigilate
/
&c
/
¶
That
vysions
prophecies
/
donacyons
/
or
other
ghost●y
comfortynges
.
or
werkynge
of
myracles
preue
not
a
man
nor
woman
holy
ne
perfyghte
▪
And
how
a
man
shall
receyue
all
suche
specyall
ghostly
graces
/
that
he
be
not
dysceyued
Capitulum
xxi
.
MAny
men
and
wymen
haue
had
and
haue
reuelacyons
and
vysions
.
and
some
haue
a
spyryte
of
prophecye
/
Also
haue
deuocion
and
grete
plente
of
teres
/
and
comfort
moche
other
folke
.
and
counseylle
and
conuerte
hem
wyth
her
holy
speche
/
and
wyth
her
techynge
/
as
other
wyth
deuoute
speche
/
or
prechynge
/
or
wyth
holy
termes
in
wrytynges
/
and
makinge
of
bokes
in
latyn
or
in
englissh
But
all
thyse
and
suche
other
preue
not
a
man
ne
woman
holy
ne
perfyghte
/
For
a
repreuable
maye
haue
all
thyse
vertues
/
and
many
other
/
Therfore
in
all
suche
vertues
/
the
whiche
s●yre
vs
to
ony
va
ynglory
/
or
ypoc●●sie
.
we
haue
grete
nede
to
drede
.
and
sette
our
〈◊〉
euermore
in
lowenes
and
mekenes
/
in
loue
&
charyte
.
For
what
man
hath
mekenes
and
charyte
he
is
holy
and
perfyghte
though
he
haue
none
of
all
the
other
before
/
And
though
he
haue
all
the
vertues
togyder
▪
but
yf
he
haue
mekenes
and
charyte
.
he
is
nother
holy
ne
good
/
¶
I
rede
of
our
lordes
dyscyples
whan
they
had
preched
.
they
came
ayen
to
our
lorde
wyth
grete
gladnesse
/
and
sayd
/
Lorde
in
thy
name
wyckyd
spyrites
ben
subget
to
vs
and
obeye
to
our
com̄aundementes
And
anone
our
lorde
answerde
thus
/
Maketh
noo
gladnes
for
y●
but
rather
be
gladde
/
for
your
names
ben
wryten
in
heuen
.
In
as●o
che
as
they
were
gladde
oonly
of
her
myracles
.
they
had
in
her
herte
a
preuy
temporell
Joye
/
But
in
thoos
wordes
that
our
lorde
badde
hem
be
gladde
.
For
her
names
were
wryten
in
heuen
/
they
were
called
ayen
fro
her
a
pryuat
gladnes
in
a
comyn
/
&
fro
a
temporall
gladnesse
in
to
euerlasting
/
All
holi
men
&
wy
men
whiche
I
calle
goddes
chosen
chyldern
/
how
they
werke
noo
myracles
.
ne
haue
noo
spiryte
of
prophecye
.
ne
reuelacyons
ne
vysions
.
&
yet
her
names
ben
wryten
in
the
boke
of
life
/
Good
goddes
chyldern
&
good
louers
shall
noo
Joye
haue
but
in
comyn
among
all
men
&
in
hym
/
or
in
that
where
no
ende
is
of
Joy
&
gladnes
/
It
is
ful
nedefull
in
all
our
werkes
outwarde
/
whether
they
ben
in
deuocyon
/
&
comforte
/
or
or
techyng
to
other
▪
or
in
ony
special
grace
/
put
in
vs
.
that
wysely
we
deme
ourselfe
fyrst
of
ony
thyng
.
&
s●ly
serche
ourself
.
that
we
see
and
know
what
we
ben
within
/
And
thenne
thynke
that
all
thise
yeftes
/
whiche
we
receyue
ben
yeuen
to
vs
/
not
for
our
merites
.
but
forher
grace
&
for
her
profyte
.
that
ben
comforted
wyth
suche
yeftes
/
that
god
●endeth
vs
/
Thus
thenne
to
thynke
that
suche
yef●●
comen
for
her
grace
&
her
profyte
/
&
to
thynke
on
our
sinnes
&
vnworthynes
/
though
we
be
styred
or
pryckyd
wyth
vainglory
.
we
sholde
wyth
lowenes
of
hert
put
it
away
.
we
sholde
also
drede
in
al
suche
specyall
yefte
.
For
as
I
sayd
be
for̄
/
our
holi
faders
for
a
lityll
trespace
to
our
knowyng
outwarde
our
lorde
chastysed
hem
sore
/
&
for
a
tyme
wythdrewe
his
gyftes
.
&
his
specyall
grace
fro
hem
/
¶
Of
this
also
we
haue
an
ensample
of
Moyses
.
We
rede
&
knowe
wel
that
by
specyal
grace
he
brought
goddes
peple
out
of
egypt
/
Also
of
his
miracles
we
rede
that
in
the
mount
of
sinay
after
his
fastynge
/
he
receyued
the
tables
of
the
law
/
whiche
god
wolde
haue
kept
:
Also
that
in
all
the
lightnyng
&
thondryng
whan
all
the
peple
d●ad
.
he
alone
spake
ho
●mly
wyth
god
/
He
departed
there
●d
see
/
that
the
peple
myght
sauf
go
ouer
By
his
prayer
the
peple
had
mete
fro
heuen
to
asswage
her
hungre
/
He
yaaf
hem
also
flessh
by
myracle
/
But
what
tyme
thei
had
nede
of
drynke
.
for
grete
thurste
that
they
had
/
thenne
moyses
felle
in
mis trust
/
&
was
in
doubte
whether
they
shold
haue
water
of
the
stones
there
god
badde
him
smyte
or
none
/
But
yet
he
smote
on
the
stone
/
and
they
had
plente
of
water
.
Thyrty
yere
after
this
.
he
wroughte
many
myracles
:
And
whan
he
came
to
the
londe
of
beheest
/
he
was
called
to
an
hylle
/
and
there
he
herde
how
moche
was
his
trespace
/
whan
he
doubted
and
trowed
not
to
haue
water
oute
of
the
stone
▪
and
for
that
offence
he
wyst
well
he
myght
not
come
in
to
the
londe
of
beheest
/
By
thys
we
may
see
how
we
sholde
euer
more
drede
the
preuy
dome
of
god
.
that
soo
punissheth
his
seruaunt
/
after
so
many
myracles
&
visions
/
&
many
wonderfull
werkes
/
&
after
so
many
yeres
/
oonly
for
one
trespace
/
Yf
thenne
suche
a
man
soo
specially
chosen
of
god
was
punysshed
for
one
trespace
/
howmay
we
haue
pride
&
vaynglorye
of
vysions
/
or
of
ony
other
yeftes
&
tokens
outwar
warde
¶
Also
to
shewe
how
repreual
men
maye
haue
suche
yeftes
/
we
haue
in
the
gospel
how
oure
lorde
sayth
/
Many
shall
come
to
me
in
that
day
&
say
.
lord
in
thi
name
we
haue
shewed
prophecyes
.
&
in
thy
name
we
haue
cast
out
fendes
/
&
done
many
vertues
dedes
But
I
shall
say
ayen
to
hem
/
I
know
you
not
/
goo
away
fro
me
werkers
of
wyckidnes
/
Yf
thenne
myracles
&
suche
open
vertues
been
not
gretly
to
be
charged
/
we
shall
then
lityll
sette
by
reuelacyons
.
or
vysions
/
as
to
haue
hem
in
ony
deynte
as
for
hemselfe
/
or
for
our
comforte
here
.
But
as
moche
as
they
styre
vs
.
or
encrease
vs
in
to
the
loue
of
god
▪
wyth
mekenes
&
charyte
.
soo
that
the
conclusion
of
this
matere
for
remedye
to
hem
that
ben
traueyled
with
pryde
/
or
vaynglory
:
for
il
lusions
or
for
other
specyall
grace
is
best
to
eche
man
&
woman
to
traueyle
for
mekenes
&
charite
.
and
to
grounde
hem
on
thise
two
vertues
passyng
all
other
/
Also
I
sayd
beforo
in
the
v●
.
chapytre
/
that
some
for
tendernes
of
kynde
.
ben
soone
styred
to
wepyng
teres
&
to
other
goostli
comfortes
as
I
reherced
in
the
seconde
chapitre
¶
Of
this
matere
I
rede
that
the
dyscyple
of
loue
asked
howe
he
myghte
torne
to
the
worship
of
god
suche
te●es
.
&
ot●er
goostli
comfortes
.
of
the
whiche
he
was
in
doubte
whether
they
〈◊〉
of
tendernes
of
kynde
or
n●●
〈◊〉
wysdom
of
god
answerde
thus
to
his
Inward
vnder●●o
●yng
〈◊〉
is
harde
to
know
of
suche
manner
te●●res
whiche
been
of
kinde
〈◊〉
whiche
been
aboue
kynde
for
by
cause
they
been
so
like
▪
Therfor
as
soone
as
thou
fe
lest
ony
suche
gladnes
.
or
Joye
in
thy
soule
/
or
ony
suche
swetnes
of
teres
/
or
of
other
tokens
of
comfort
.
thou
shalt
lift
vp
thyn
●ert
&
●ondes
.
as
a
bel
dyde
in
maner
of
sacr●fyse
to
him
that
sendeth
al
gladnes
:
&
offre
vp
al
gladnes
&
ghostli
Joye
desiryng
wyth
ful
hert
that
it
myghte
be
torned
&
spended
to
his
worship
that
is
maker
of
al
mankynde
&
gyuer
of
al
grace
.
&
thenne
suche
teres
&
tokens
of
grace
whiche
were
perauenture
fyrst
but
of
the
naturell
kynde
.
&
wythout
meryte
/
maye
be
made
merytorye
and
aboue
kynde
.
Thus
thenne
in
this
chapytre
I
haue
shewed
you
that
noo
man
sholde
be
presumptuous
for
noo
reuelacyon
/
ne
for
none
other
special
yeftes
of
god
/
Also
how
a
man
shal
turne
kī
deli
affeccions
/
&
make
hem
merytory
aboue
kynde
.
¶
Now
ferdermor̄
I
wyl
answer
to
thy
ghostli
sickenes
se
▪
whiche
I
spake
of
in
the
vij
.
&
viij
.
chapiters
/
&
to
iiij
.
sectes
of
lyuyng
/
that
I
shewed
befor
after
the
viij
chapyter
/
But
for
asmoche
as
ye
see
euermor
that
mani
perilles
fallen
to
ghostli
liuers
be
they
neuer
so
holi
Therfor
wake
&
praye
that
ye
falle
not
in
to
temptacion
/
Vigilate
:
¶
How
slouth
&
Idlenes
gender
siknes
&
how
werkyng
with
grace
is
nedful
/
&
how
thre
.
kyndes
of
men
fall
by
vnstablenes
/
&
that
vnstablenes
is
cause
of
all
other
/
the
iiij
.
ghostli
feuers
&
cause
of
all
other
errours
shewed
before
/
&
what
remedye
may
be
to
hem
that
ben
fall
in
to
suche
errours
/
ca.
xxij
.
IN
suche
sickenes
it
is
gode
to
know
what
is
the
cause
of
the
sickenes
/
&
thenne
for
a
pryncipal
remedye
.
it
is
spede
ful
to
voyde
the
cause
if
it
maye
be
voyded
/
Right
so
to
our
purpose
it
is
gode
to
see
/
what
is
the
cause
of
thise
ghostli
feuers
&
errours
whyche
I
haue
shewed
/
and
so
by
a
voydaunce
of
the
cause
.
cast
remedye
for
the
sickenes
/
I
said
in
the
vij
.
chapytre
/
that
by
cause
so●●
men
wylle
not
wyth
grace
.
they
fall
in
to
suche
sickenes
.
the
whiche
I
shewed
in
the
same
chapitre
/
or
other
chapitres
foloweng
.
for
as
I
sayd
there
/
Slouth
gendreth
sickenesse
&
werkyng
wyth
grace
is
nedeful
In
this
that
men
wyll
not
werke
by
grace
/
many
perisshē
/
for
they
finde
not
grace
:
or
see
it
not
/
or
elles
though
they
fynde
grace
.
they
leue
it
&
forsake
it
for
dyfficulte
of
traueyll
/
Therfor
sayth
an
holi
clerke
/
●i
cardus
de
s●to
victore
/
They
erre
foule
&
go
ferre
out
of
the
hie
way
whiche
trust
somoche
on
grace
that
they
leue
the
werkyng
of
her
own
free
wyll
.
But
yet
they
erre
moche
more
▪
that
stonde
vpon
her
owne
free
wyll
.
&
take
noo
hede
of
grace
/
Meryte
of
gode
lyuynge
maye
not
be
without
grace
.
there
is
noo
merite
but
al
euyll
/
therfor
they
goo
in
the
euyn
riht
way
that
fele
in
werkynge
by
dyscrecyon
/
that
nother
free
will
may
be
meritory
without
grace
.
ne
that
grace
may
not
werke
▪
withoute
a
free
wyl
For
nother
god
without
man
▪
ne
man
wythout
god
/
but
god
&
man
werke
togider
.
Therfor
sayth
th
apostle
/
not
on̄li
I
myselfe
but
the
grace
of
god
with
me
.
for
we
been
werkyng
with
god
/
&
god
with
vs
.
the
grace
of
god
gooth
before
our
wyll
.
that
god
shold
be
the
leder
/
&
not
man
For
man
shal
yelde
&
offre
to
god
/
&
not
to
himself
all
that
he
may
doo
to
the
worship
of
god
.
&
werke
wyth
grace
/
By
thise
wordes
slou
the
gendreth
sickenes
.
&
werkynge
with
grace
is
nedful●
for
that
bringeth
perfeccyon
.
that
is
a
specyal
remedy
to
put
away
that
noieth
/
&
take
to
vs
that
helpeth
/
&
that
is
the
most
so●●eyne
medycin
to
suche
ghostly
sickenes
/
Other
sickenes
there
ben
as
I
sayd
before
/
whiche
I
liken
to
dyuers
kyndes
of
feuers
.
thise
gho
stli
feuers
also
may
be
holpen
as
I
said
befor
in
the
manner
/
to
put
awai
the
cause
of
the
siknes
.
whiche
cause
is
vnstablenes
Thre
kindes
of
men
fall
in
to
vnstablenes
.
the
fyrst
been
they
.
make
ony
vowe
or
begyn
oni
thyng
/
&
holde
it
not
/
the
seconde
been
thei
that
forsake
her
charge
/
after
tyme
they
haue
been
charged
.
the
thirde
been
they
that
chaunge
h●r
state
.
or
her
degree
/
The
fyrst
kynde
of
vnstablenes
is
repreued
in
the
law
of
holy
chirche
/
Where
saynt
gregory
sheweth
/
how
a
man
that
was
named
Ananias
deyed
a
fowle
dethe
.
for
he
yelded
not
the
money
that
behote
.
as
we
haue
by
holi
wrytte
.
Vpon
the
whiche
texte
doctours
sayen
/
that
it
is
moche
more
alienacyon
a
mannes
owne
persone
/
than
alyenacyon
of
money
.
Yf
thenne
soo
grete
peryll
felle
by
vnstablenes
/
for
brekynge
of
byheest
of
a
dedely
thyng
.
Moche
more
thenne
ben
they
in
perill
that
wythdrawe
her
liuyng
.
whiche
thei
haue
behight
to
god
.
Therfore
say
the
the
wyse
man
.
the
vnstablenes
of
a
man
by
lustfull
couetyse
turneth
vp
sodowne
the
wytte
/
The
seconde
kynde
of
vnstablenes
also
is
repreuyd
by
saynt
Jerom
of
a
man
whiche
after
tyme
he
had
chosen
solitary
liuyng
he
wolded
welle
in
cytees
.
Also
right
as
a
man
in
hys
baptesme
taketh
a
name
of
his
〈◊〉
stendom
.
and
behoteth
a
g●od
●rysten
life
.
yf
he
breke
thenne
afterwarde
/
he
is
vnstable
in
all
wayes
Right
so
in
the
same
manere
●e
vnstable
that
chaungeth
his
sadde
loue
from
god
.
&
by
a
fals
colour●
loueth
other
thynges
more
than
nedeth
/
As
whan
he
wyll
chaunge
his
liuyng
/
to
haue
now
one
manner
liuyng
/
tomorough
a nother
The
thyrde
kynde
of
vnstablenesse
is
also
repreued
by
a
decree
where
men
of
holy
chirche
ben
repreuyd
.
y●
forsake
:
or
chaunge
that
they
haue
taken
tofore
/
and
goo
to
a nother
.
for
her
owne
case
whiche
is
lighter
and
not
of
soo
grete
meryte
:
ne
soo
helpyng
to
his
soule
/
Yf
he
thenne
be
to
blame
▪
that
hath
hym
soo
vnstable
in
his
charge
.
of
a nother
man
It
is
noo
doubte
but
he
is
moche
more
worthy
grete
blame
that
him
soo
vnstable
in
kepyng
himself
therfor
the
souereyn
remedye
ayen
all
thise
ghostli
feuers
.
in
what
degree
a
man
stonde
.
It
is
good
that
he
to
werke
by
counseyle
that
he
falle
not
fro
noo
good
liuyng
.
ne
fro
his
deuocyon
/
ne
.
chaunge
not
to
wers
bi
his
owne
vnstablenes
/
I
shewed
you
also
befor
.
after
thise
infyrmytees
of
iiij
.
manere
sectes
of
men
but
they
been
knytte
togider
thise
men
ben
soo
blinde
in
her
soule
.
that
they
holde
by
presumpcion
&
ypocresye
false
opinyons
&
errours
/
and
liue
con
traryousli
to
all
good
liuyng
/
they
forsake
all
ghostli
traueyle
&
exercise
of
vertues
.
&
besieth
hem
to
geteful
rest
of
kide
/
Also
thrugh
this
rest
.
they
leue
all
charite
.
&
s●ke
only
loue
of
kynde
/
&
all
her
bodeli
plesaunce
Also
there
they
holde
that
her
ydlenes
&
kyndly
rest
is
so
hie
perfercyon
/
that
they
sholde
not
be
lette
wyth
noo
manner
werkyng
/
&
soo
they
saye
/
they
ben
poore
of
spyrite
by
cause
they
haue
forsaken
al
wil
&
desire
/
Also
they
saye
what
euer
they
doo
it
maye
be
noo
sinne
For
what
euer
they
doo
they
be
ladde
bi
the
ho●i
goost
therfor
they
maye
do
what
they
wyll
wythout
ony
synne
/
Al
thise
men
liue
moche
contrariously
to
god
/
&
to
holy
chyrche
techyng
.
For
by
all
holi
wrytte
&
doe
tours
of
ho●i
chyrche
/
it
is
nedefull
to
eche
man
soo
to
lyue
/
that
he
liue
not
contraryousū
to
vertues
.
al
though
he
haue
not
vertues
perfyghtly
.
For
yf
a
man
liue
contrarious
to
vertues
.
he
liueth
in
sinne
/
To
this
accordeth
the
wordes
of
our
lorde
/
there
he
sayd
.
he
that
is
not
with
me
:
he
is
ayenst
me
/
or
contraryous
to
me
.
/
Therfore
he
that
is
not
meke
.
is
proude
/
&
longeth
not
to
god
&
soo
of
other
vyces
&
vertues
,
than
ne
semeth
it
well
/
that
it
is
nede
full
/
either
to
haue
vertues
/
&
be
in
grace
.
or
elles
liue
contrariously
to
vertues
/
&
abyde
in
sinne
for
that
tyme
.
Also
they
liue
contraryously
/
For
by
holi
scrypture
that
we
rede
/
a
man
may
neuer
holde
himself
perfyght
while
he
is
in
this
life
/
For
the
more
perfyght
that
he
is
.
the
more
he
wyll
holde
hymself
vnperfighte
/
Therfor
euery
perfight
man
encrease
in
some
ghostli
vertues
/
&
traueilith
fro
tyme
to
tyme
/
&
in
al
his
werkes
.
he
desirethon̄li
goddes
worship
in
to
his
liues
ende
.
with
al
deuocyon
&
vertues
/
&
wyth
al
exercyce
of
bodeli
traueyle
or
ghostly
▪
for
god
muste
be
loued
in
al
goode
werke
.
for
in
wicked
werkes
god
may
not
be
loued
/
In
suche
werke
yf
a
mannes
entencyon
be
set
to
the
louynge
&
worship
of
god
.
thenne
y●
his
purpose
or
entencyon
more
rihtful
/
&
more
acceptable
to
god
/
&
more
loueth
&
restoreth
him
to
god
than
ony
other
loue
or
desire
/
wythoute
ony
werkyng
/
To
this
accordeth
Bonauenture
.
I
trow
whan
he
sayd
thus
/
he
that
wyll
come
to
the
heyth
of
contemplacyon
he
may
neuer
rest
while
he
wakyth
/
but
euermor
he
must
areyse
his
herte
vpwarde
/
For
in
stirynge
vpwarde
.
vnrest
is
rest
:
〈◊〉
he
that
desireth
rest
is
ta●yed
.
&
traueyled
.
and
maye
not
so
lightly
goo
vpwarde
/
as
he
dyde
before
while
he
traueyled
.
Thus
thenne
I
haue
shewed
you
howe
suche
men
ben
deceyued
.
&
falle
in
to
errours
whan
they
traueyle
&
seke
kindely
rest
/
But
harde
it
is
to
telle
a
remedye
to
suche
men
that
ben
dysceyued
/
for
vtterli
they
ben
soo
blinded
that
they
see
noo
defawte
in
hem
self
/
And
though
her
prayer
or
cōfessōn
myght
helpe
hem
it
wyl
not
be
for
they
set
at
nought
all
the
or
denaunce
&
obseruaunce
of
holi
chirche
so
that
it
is
more
to
drede
of
suche
men
thanof
ony
other
men
that
ben
encombred
wyth
ony
other
ghostli
temptacions
/
whiche
I
haue
sayd
before
therfor
as
ferre
as
I
fele
.
I
can
see
none
other
helpe
/
but
other
mennes
praiers
to
gete
hem
grace
that
thei
may
see
hemself
how
they
ben
blinded
.
For
yf
they
may
bi
grace
see
y●
.
thei
shal
sone
tu●ne
/
Of
this
mater
I
shew
you
nomor̄
.
for
I
wyll
▪
answere
to
affeccyons
/
for
in
asmoche
as
I
sayd
befor
in
the
vn to
.
chapytre
/
that
some
seke
gostli
conforte
in
men
&
wymen
more
than
nedeth
/
But
for
asmoche
as
ye
see
here
/
the
contynuel
prayer
is
nedeful
/
Wakyth
/
&c
/
¶
Of
affeccyons
.
&
specyal
of
resonable
affeccyon
/
whiche
somtyme
bi
temptacions
been
turned
&
chaunged
:
&
what
is
the
cause
&
remedye
ayenst
this
temptacion
Caplm
xxiij
.
Affeccyon
is
a
wylfull
bowyng
/
or
enclinyng
of
a
mannys
●ert
with
loue
to
a nother
man
/
Of
this
affeccyon
there
been
thre
dyuers
kindes
.
Som̄
affeccyon
is
gostli
some
is
resonable
.
&
some
is
vnresonable
.
some
is
offycial
some
is
naturel
&
some
is
carnel
of
ghostli
&
resonable
affeccyon
I
wil
shew
you
&
passe
ouer
fro
all
other
affeccyons
¶
An
ho●i
clerke
A
〈…〉
d
abbot
of
●yuars
s●●kyth
of
holi
affeccio●
&
sayth
the
ghostli
affeccyon
may
be
vnderstonde
in
two
maners
For
the
hert
or
the
wyll
of
a
man
is
st●ed
what
tyme
the
soule
by
●ō
puccōn
is
made
softe
〈◊〉
lighte
.
&
is
molten
in
to
the
swetnes
of
the
loue
of
god
.
or
in
to
a
tendernes
of
charite
in
broderhede
with
a
preuy
〈◊〉
also
thenne
visitacion
of
the
holi
ghost
the
maners
&
the
tokens
of
suche
visitacions
.
Ishewed
you
befor
in
the
ij
.
chapitre
The
ij
.
ghostli
affeccion
is
y●
〈◊〉
whiche
is
al
contrario●
to
this
.
the
whiche
is
gendred
&
stired
of
y●
wi●
bid
spiryte
.
by
the
whiche
fals
affeccions
a
man
is
stired
to
al
filth
&
sine
/
of
the
whiche
spiryte
the
prophete
spake
/
whan
he
sayd
.
the
spirite
of
for
nyciō
hath
deceyued
hem
Of
this
affeccyon
I
speke
noo
more
/
¶
Another
affeccyon
there
is
that
falleth
moost
〈◊〉
〈◊〉
purpose
whiche
is
〈…〉
resonable
affeccy
〈…〉
comyth
〈◊〉
inwarde
beholdy
〈…〉
a nother
mannes
vertue
as
〈…〉
avert
〈…〉
an
holines
knowe
of
〈…〉
woman
.
by
comyn
fame
/
or
by
〈…〉
dyng
of
ony
mannes
life
/
moueth
our
soules
in
to
a
tender
softnes
of
loue
/
this
affeccyon
styreth
a
man
to
a
softe
compuccōn
▪
and
makith
hym
haue
mynde
wyth
a
likynge
ghostly
medytacyon
of
vertues
dedes
that
ben
done
before
As
whan
he
heryth
of
the
gloryous
passyon
of
martyrs
/
and
of
other
sayntes
liues
.
Also
it
is
a
resonable
affeccyon
whan
we
ben
styred
to
loue
of
man
or
of
woman
more
thanto
a nother
/
for
vertuous
liuynge
or
techyng
/
or
ensample
of
hem
.
by
whom
we
be
edefied
ghostly
&
styred
to
better
liuynge
.
Also
reson
somtyme
moneth
a
man
to
the
loue
of
god
&
of
his
eu●●cristen
/
or
neyghbour
al
though
none
affeccyon
me
〈…〉
Butthe
holier
the
loue
is
.
it
is
more
sikeret
&
the
more
resonable
/
and
the
more
profytable
.
Therfore
reason
dryueth
vs
for
thre
skylles
to
the
desire
of
the
loue
of
god
&
to
loue
god
/
The
fyrst
is
for
our
owne
mede
/
the
seconde
is
for
our
profite
.
&
the
thyrde
is
for
he
is
worthy
to
be
loued
/
It
it
is
nedeful
to
vs
tesche
we
dampnacion
/
it
is
profitableto
get●
vs
blisse
/
&
he
is
worthy
to
be
〈◊〉
/
for
he
loued
first
vs
withoute
deseruinge
/
of
vs
.
But
this
loue
is
not
most
ꝓfytable
loue
.
ne
it
is
not
most
perfite
skylle
/
whi
we
sholde
loue
him
pryncipalli
/
for
himself
&
for
his
godenes
/
&
for
he
is
al
go
〈…〉
〈◊〉
〈◊〉
gode
god
&
lorde
be
〈…〉
for
his
godenes
&
worthyn
〈…〉
without
his
godenesse
we
〈…〉
wretches
.
&
wyth
his
gode
〈…〉
full
blessid
/
the
good
lord
〈…〉
s
goodnes
/
whiche
hath
no
〈…〉
to
our
godenes
for
man
/
wo
〈…〉
man
&
dey
for
man
/
●esō
th
〈…〉
dryueth
vs
to
loue
thys
good
Ihu
/
&
yf
the
hert
of
the
soule
assent
to
this
reson
/
all
thouh
a
man
haue
it
not
of
ghostli
affeccion
/
as
I
sayd
befor
/
soo
that
of
a
gode
wyll
be
he
stired
into
a
desire
ofy
●
loue
of
god
reson
doeth
his
deuour
/
&
thus
loue
maye
be
callid
a
resonable
loue
to
god
/
thouh
it
be
not
full
ghostli
affeccion
/
Also
bi
the
heest
of
god
eche
man
is
lounde
to
loue
his
neighbour
as
himself
.
also
bi
reson
eche
man
shal
be
stired
to
yelde
good
to
his
neighbour
But
first
must
we
see
what
he
is
that
is
our
neighbour
/
eche
man
that
is
our
neighbour
/
eyther
he
is
oure
frende
or
he
is
not
our
enmye
.
or
elles
he
is
our
enmye
.
perauenture
oure
frende
.
for
he
profiteth
vs
.
or
hath
profited
vs
/
he
is
not
our
ēmye
for
he
noyeth
vs
not
.
or
hath
not
noted
vs
.
he
is
our
ēmy
for
he
doth
v●ha●m̄
/
or
hath
done
/
or
wold
vs
harme
/
he
is
our
frende
/
eyther
by
kynrede
or
by
grate
:
He
is
not
our
enmye
/
by
cause
he
is
Innocent
/
he
is
our
enmy
for
wronge
that
he
doeth
Therfor
reason
putteth
thre
skylles
why
a
man
sholde
loue
his
frende
/
He
putteth
two
skylles
why
he
sholde
loue
his
enmye
.
We
sholde
loue
our
.
frende
by
naturell
reison
.
for
he
is
a
man
of
familiarte
with
vs
.
and
by
offyce
that
is
to
say
to
reward
him
ayen
for
his
frendship
And
for
we
be
bounde
by
the
precepte
of
god
to
loue
our
euyn
crysten
/
we
shall
also
that
is
not
our
enemye
.
by
kynde
/
for
he
is
a
man
.
and
by
the
precept
of
god
/
we
shall
loue
our
enmye
only
/
for
god
badde
vs
loue
our
enmyes
/
Eche
man
that
can
thus
bowe
his
wyll
to
reyson
for
to
loue
his
neyghbour
.
thoughe
he
fele
none
affeccyon
/
he
shall
not
lease
charyte
/
¶
I
haue
shewed
you
more
of
this
loue
to
god
.
&
to
our
neighbour
.
than
I
was
in
purpoos
at
the
begynnyng
of
this
chapytre
/
neuertheles
it
may
prouffyte
other
symple
folke
whan
ye
comyn
wyth
hem
.
But
now
to
oure
purpoos
amonge
resonable
affeccyons
that
is
most
perfyghte
/
whyche
cometh
for
a nother
mannes
vertues
liuynge
/
For
that
loue
is
full
vertuouse
/
and
full
prouffitable
/
for
what
desire
of
vertues
that
we
ben
excyted
or
styred
to
bi
affeccyon
/
And
what
for
the
lothynge
of
sinne
and
drede
that
we
haue
by
techynge
or
ensample
of
liuyng
of
suche
goostly
liuers
.
&
yf
our
mynde
stondeth
alway
euyn
.
&
clere
wythout
ony
corrupcyon
in
suche
affecyon
/
thenne
is
it
none
harme
/
yf
we
desire
the
presence
of
suche
men
that
we
haue
in
affeccion
For
by
her
ensample
we
ben
corrected
yf
we
ben
euyll
/
yf
we
ben
gode
we
be
strengthed
by
hem
.
Yf
we
haue
the
same
perfeccyon
that
they
haue
/
eyther
maye
be
stabled
&
comforted
by
other
But
though
it
be
profytable
to
desire
the
bodely
presence
in
gode
affeccyon
of
good
men
&
of
holy
men
&
wymen
.
It
is
not
profitable
to
seke
hem
ofte
.
or
to
be
tom●che
wyth
hem
for
somtyme
thei
may
be
sought
more
than
it
nedyth
as
I
sayd
befor
By
bodely
presence
of
saynt
poule
&
barnabe
was
ful
confortable
to
her
ghostli
bredern
in
an
tioche
▪
Yet
they
herde
how
it
was
said
to
hem
th●
by
the
holi
ghost
.
Departe
poule
&
barnabe
in
to
mynys
tracyon
/
in
the
whiche
I
haue
callid
hem
to
her
prayers
&
lete
hem
goo
.
Also
in
all
suche
affeccions
it
is
ful
nedefull
to
see
the
ende
.
that
myghte
falle
.
therof
.
as
well
as
the
beginynge
/
that
the
cause
of
that
affeccyon
for
fals
suggestyons
and
subtyltees
of
our
enemye
.
and
by
our
own
vnstabylnes
&
infirmite
¶
Thise
affeccyons
ben
in
the
begynnyng
holi
&
resonable
/
but
somtyme
they
ben
ended
in
a nother
manere
affeccyon
/
or
somwhat
chaunged
/
Of
this
chaungyng
I
rede
many
ensamples
/
how
full
holi
men
haue
ben
begyled
/
whiche
ensamples
nedennot
to
be
shewed
at
this
tune
in
specyall
/
also
I
wyll
not
/
For
so
me
whan
they
rede
suche
ensamples
that
ben
writen
for
good
entent
/
they
torne
it
after
to
theyr
nyce
conceytes
.
and
make
therof
sportes
&
scornes
.
and
the
cause
is
.
for
they
ben
soo
blinde
.
that
they
maye
not
ne
can
not
see
her
owne
Infyrmite
But
this
I
say
for
a
generall
rule
what
man
or
woman
/
religious
or
other
degree
that
dredeth
not
suche
affeccyons
/
he
stondeth
or
goth
in
a
ful
slipper
waye
/
and
he
or
she
what
he
be
:
is
likly
to
haue
a
foule
false
/
but
he
bewaar
/
The
cause
of
chaungyng
of
suche
affeccyons
is
to
moche
famyliarite
/
or
for
to
be
to
hoomly
/
Therfor
the
beste
remedye
to
flee
the
peryll
of
vnresonable
affeccyon
,
is
euermore
to
drede
the
ende
that
the
affeccyon
in
the
ende
be
none
other
thrugh
to
moche
famyliaryte
that
it
was
in
the
begynnyng
For
amonge
all
preuy
deceytes
&
temptacyons
this
is
one
of
the
moost
preuy
&
the
moost
deceyuable
Of
this
mater
now
nomore
Moche
more
I
myght
wryte
yf
nede
were
.
But
this
I
hope
suffyseth
to
you
/
¶
Now
ferdermore
I
wyl
she
we
generall
remedyes
ayenst
al
ghostli
temptacyons
:
But
for
a
souereyne
remedye
ayenst
all
this
&
all
other
/
euermor
I
counseyle
yow
Wakyth
&
prayeth
that
ye
falle
not
in
to
temptacion
/
¶
Vigilate
/
&c
/
¶
How
pacycus
is
a
generall
remedy
ayenst
all
traueyles
&
temptacyons
/
and
of
other
general
remedyes
ayenst
all
goostly
temptacyons
/
caplm
xxiiij
IN
all
trybulacyons
&
temptatcyons
/
it
is
nedefull
to
be
pacyent
/
as
for
pryncypall
remedye
ayenst
all
hodely
dyseases
&
goostly
.
eche
man
yf
he
serche
hys
conscyence
wel
&
his
defawtes
/
for
the
whiche
he
is
rightfully
chastysed
.
he
shall
bere
moche
the
more
lighter
the
chastysing
that
he
suffreth
/
Therfor
sayth
an
holy
clerke
Ysiderus
/
Noo
man
ne
woman
sholde
grutche
in
goddes
scorgynges
/
for
as
moche
as
he
is
amended
by
that
that
he
is
vndertake
&
chastysed
.
And
in
this
we
shold
lerne
not
to
grutche
whan
we
suffre
hardenes
or
aduersitee
.
though
it
be
soo
/
that
we
knowe
not
/
for
what
defawte
we
suffre
.
For
he
that
is
chastysed
of
god
.
&
grutcheth
ayenst
god
.
accuseth
the
rightwysnes
of
hym
/
that
demith
rightfully
.
Thes●e
it
is
spedefull
in
all
the
chastysinge
of
god
mekely
to
suffre
wythout
ony
grutchyng
/
Also
it
is
a nother
remedye
to
deme
ourselfe
worthy
all
suche
chastysinges
and
many
harder
/
/
though
they
come
/
For
in
that
demyng
we
shall
the
better
suffre
hardenes
&
sharpnes
.
And
well
we
maye
suppose
that
rightfully
we
shall
suffre
/
For
of
hym
we
ben
demed
.
whose
dome
may
neuer
be
vnrightfull
/
Therfor
sayth
the
clerke
Ysiderus
he
that
knoweth
in
his
herte
.
that
all
his
chasti
singe
that
he
suffreth
comyth
of
a
ryghtfull
dome
of
god
.
thoughe
he
know
not
for
what
defawte
he
suffreth
.
yet
he
is
Justified
in
the
sighte
of
god
.
in
asmoche
as
he
acuseth
hymself
&
worshipeth
&
commendeth
the
rightwis
god
/
And
though
the
soule
be
tormented
wyth
ghostle
temptacyons
of
the
wycked
spiryte
we
sholde
not
suppose
therfor
that
we
ben
not
aliened
or
forsake
of
oure
good
lorde
.
But
we
shall
trustly
hope
that
we
ben
the
more
acceptable
to
god
.
whan
we
deme
soo
of
ourselfe
/
and
worship
god
&
thanke
him
of
his
rightwysnes
.
Also
it
is
a nother
remedye
ayenst
suche
temptacyons
/
to
thanke
god
for
his
rightfull
chastysing
/
For
he
chasstyseth
vs
neuer
:
but
for
our
grete
profyte
.
Therfor
sayth
the
same
clerke
Ysiderus
.
A
rightful
man
soule
is
traueled
wyth
dyuers
temptacyons
for
his
grete
profyte
by
the
dome
of
god
.
For
the
whiche
yf
he
yeue
lowely
&
louely
thankynges
to
god
/
and
deme
al
chastising
r●●●t
fulli
sende
of
god
for
his
owne
defawte
.
thenne
shall
all
that
passyon
that
he
suffreth
be
accompted
to
hym
for
vertue
.
For
as
moche
as
gladly
he
suffreth
&
demyth
hymselfe
worthy
to
suffre
.
and
thankyth
god
lowely
for
his
passions
that
he
suffreth
¶
Thus
thenne
haue
we
shewed
you
thre
pryncypall
remedyes
ayenst
temptacions
.
Firs
te
to
suffre
paciently
the
s
〈…〉
to
deme
ourself
worthy
to
suffre
and
the
thirde
to
thanke
god
for
his
chastysing
loweli
Also
in
eche
temptacyon
&
trybulacion
bodely
or
ghostly
it
is
full
comfortable
to
thynke
on
the
wordes
that
sayth
by
the
prophete
in
the
psalme
.
Cum
ipso
sum
intribulacione
〈◊〉
c̄
:
As
I
sayd
in
the
begynnyng
of
the
fyrst
chapytre
/
Vpon
thyse
wordes
thought
sainte
bernarde
whan
he
sayd
/
Lord
yeue
me
alway
trybulacyon
/
that
the
inwarde
alway
be
wyth
me
By
thyse
wordes
the
wyl
of
reson
desireth
alway
temptacyon
or
trybulacyon
.
for
purgynge
or
chastysing
of
the
soule
/
but
the
wyll
of
kynde
desireth
the
contrary
.
And
aslonge
as
we
wythstonde
temptacion
/
neuer
assentyng
to
hem
bi
the
wyll
of
reson
.
so
longe
they
trowblid
vs
.
and
by
that
they
ben
nedefull
/
For
yf
we
assente
to
hem
ayenst
reyson
/
thenne
shold
we
encline
to
that
nether
wyll
/
whiche
is
the
wyll
of
kynde
/
&
thenne
we
stonde
in
grete
peryll
.
Therfore
what
euer
grete
temptacyon
a
man
haue
/
whether
it
be
of
the
fayth
/
or
of
ony
drede
.
or
of
ony
stirynge
of
dyspeyre
/
or
blasphemye
/
or
of
ony
wicked
temptacyon
.
ghostli
or
other
Aslonge
as
the
wyll
of
reyson
saith
contrary
/
there
is
noo
drede
.
for
it
is
noo
sinne
.
For
though
ony
be
traueyled
by
th
ynstygacion
of
the
fende
/
that
he
is
in
doubte
of
the
byleue
of
the
sacrament
of
the
awter
Aslonge
as
he
is
sory
therof
:
that
he
may
not
byleue
it
fully
/
but
fayne
he
wolde
/
this
man
therwhyles
sin̄eth
not
in
that
.
&
thus
it
fareth
by
all
hie
temptacyons
/
Also
yf
a
man
or
woman
/
loue
not
his
neighbour
.
or
brother
or
suster
/
or
elles
perauenture
hath
enuye
to
hem
/
yf
it
soo
he
that
he
wolde
loue
hem
.
&
is
soo
be
that
he
loue
hem
not
/
in
this
he
synneth
not
/
For
as
sayth
saynte
austyn
/
that
eche
synne
that
is
not
wylfull
is
noo
sinne
/
that
is
to
say
.
noo
dedeli
sinne
.
But
all
though
suche
temptacyons
ben
no
sinne
.
whiche
ben
not
wylfull
.
yet
it
is
nedeful
to
deme
in
ourself
/
that
they
come
to
vs
for
some
sinne
.
knowen
to
vs
/
or
vnknowen
.
As
I
sayd
befor
/
for
a
generall
rule
ayenst
al
temptacyons
.
It
is
nedeful
to
shew
it
to
our
confessours
/
eyther
in
generall
wordes
/
or
in
specyall
.
For
suche
a
confessour
it
might
be
/
that
it
were
not
spedefull
.
to
shewe
hym
all
goostli
temptacyons
in
pecy
all
that
falle
or
may
falle
to
a
ghostli
liuer
/
Therfor
to
suche
a
confessour
it
suffyseth
to
speke
of
temptacions
generally
/
in
to
tyme
a
man
maye
come
&
aske
counseyle
of
a nother
man
more
discrete
&
more
experte
in
suche
mater
/
Thus
thenne
shal
ye
conferme
your
wylle
to
goddes
wylle
!
in
all
temptacyons
/
&
say
or
thinke
in
the
manner
as
I
sayd
befor
in
the
fyrst
chapitre
¶
Also
a nother
remedy
is
&
a
specyall
ayenst
wyckid
spyrites
to
thynke
on
the
passion
of
cryst
.
crossing
vpon
the
forhede
&
the
brest
.
and
some
done
pryncypalli
wyth
the
token
of
thaw
/
&
say
¶
In
not̄e
Ihu
signo
me
thaw
.
&
wyth
other
blessinges
/
Some
say
a
vers
that
is
in
the
ympne
Cultor
dei
memento
/
in
this
manner
¶
O
tortuose
serpens
discede
disce
de
xp̄s
hic
est
.
cristus
hic
est
liquesce
signum
〈◊〉
ipsi
nosci
dāpnat
tuam
cateruam
.
Some
say
¶
Ihus
autem
transiens
p
medium
illo●●
that
:
In
nomine
pr̄is
/
&c
.
Per
crucis
hoc
signum
.
&c
.
Ihesu
/
whan
it
is
callid
to
our
helpe
it
is
to
vs
a
gracyous
liight
/
to
light
vs
in
derknes
of
our
soule
/
It
is
also
mete
fulfylling
vs
wyth
grete
ghostli
sauours
/
&
it
is
to
vs
medicyne
/
to
all
to
he
le
al
oure
sores
Therfor
saith
saynt
bernarde
vpon
the
cantycles
/
Noo
thyng
refreyneth
the
feernes
&
the
malen
colie
or
of
Ire
/
as
to
calle
this
name
Ihu
/
noo
thyng
so
swageth
hi
enes
of
pryde
as
the
holi
name
/
Noo
thyng
so
helith
the
wounde
of
enuie
as
the
vertue
of
that
name
/
Noo
thyng
tempreth
soo
couetyse
/
as
to
thynke
on
that
name
/
Noo
thyng
soo
resceyneth
the
lust
of
lecherye
as
to
thynke
on
the
vertue
of
that
name
/
Noo
thyng
voydeth
soo
sone
slouthe
as
this
name
/
and
soo
forth
of
al
other
/
All
thise
&
suche
other
ben
siknes
&
sores
of
the
soule
.
But
to
calle
to
this
name
Ihu
/
&
to
thynke
on
the
vertue
/
that
ys
souereyne
medycyn
to
all
thyse
goostli
sickenes
.
&
that
our
lord
sheweth
vs
by
his
owne
teching
/
whāhe
sayd
by
the
wordes
of
the
prophete
.
Calle
me
in
the
day
of
trybulascyon
.
for
I
shal
deliuer
the.
&
I
shal
worship
the
/
Soo
in
all
manner
of
temptacyon
.
it
is
a
souereyne
remedye
/
to
vse
&
calle
this
name
Ihu
/
Saynt
Ancelme
thought
wel
also
/
there
was
grete
vertu
&
comforte
in
this
name
.
&
therfor
he
vsed
to
saye
oft
¶
Ihesu
Ihu
ihu
/
ꝓpter
nomen
tuum
s●tm
sis
michi
Ihus
Also
some
vse
moche
to
saye
thys
vērs
/
Deus
in
adiutorium
meum
intende
.
Of
this
vers
I
rede
/
that
saynt
Ildegare
an
heli
nonne
/
whan
she
sayd
her
sawter
/
though
she
vnderstodenot
what
she
●ad
/
yet
acerten
vers
/
&
specyally
anone
as
she
began
this
psalme
.
she
sawe
how
the
fendes
tanne
away
fro
her
/
Also
an
holi
fader
Ysaac
/
as
I
reede
in
the
collacyon
of
the
faders
taught
that
vers.
Deus
in
adiutorium
meum
intende
.
&c
.
for
a
generall
remedye
ayenst
all
steringes
of
temptacyons
todely
or
ghostly
sleping
.
or
wakinge
Also
many
other
men
vse
other
verses
of
the
saulter
.
whiche
ben
of
grete
vertue
ayenst
vyckyd
spyrites
/
&
all
temptacyons
:
Some
vse
to
say
the
laste
vers
of
the
psalme
/
Inclins
/
whiche
ben
thise
¶
Respice
in
me
.
&c
/
&
fac
mecu●n
signum
in
bonum
&c
/
Some
vse
also
this
vers
/
Diripusti
dne
vineula
mea
.
&c
.
whiche
vers
after
the
opinyons
of
some
clerkes
is
of
grete
vertu
Also
some
vse
thise
four
laste
verses
in
the
psalme
Dne
●yau
di
the
latter
.
whiche
verses
ben
thyse
¶
Eripe
me
de
inimicis
meis
&c
/
Spūs
tuus
bonus
/
&c
.
Educes
de
tribulaciōe
/
&c
.
Et
pdes
omnes
qui
tribulant
Eccliam
/
&c
All
thise
verses
wyth
other
vertues
siuynge
:
&
other
holy
prayers
may
be
strength
&
comfortable
&
remedyable
ayenst
all
temptacyons
&
tribulacyons
.
¶
Also
I
rede
how
our
ladi
taughte
saynt
Bride
whan
she
was
tempted
wyth
ony
wyckyd
spiryte
.
that
she
sholde
saye
wyth
a
lowde
voys
to
the
fende
dyspysing
hym
.
Rescede
a
me
maligne
sp̄us
nolo
vias
tuas
/
That
is
to
saye
/
goo
awaye
fro
me
thou
wyckid
spiryte
/
I
will
not
of
thy
wayes
Also
it
is
a
grete
confusion
to
the
deuyll
/
whan
he
is
repreuyd
&
dyspised
/
as
I
said
before
in
the
xv
.
chapitre
.
Therfor
it
is
a
spedeful
remedye
/
whan
a
man
or
woman
felith
ony
stirynge
of
thise
hye
temptacōons
/
anone
thenne
to
speke
out
.
&
say
that
the
deuil
may
know
what
a
man
sayth
/
to
his
shame
&
confusion
in
this
manner
,
Almyghty
god
fader
in
heuen
yf
it
be
pleysinge
to
the
/
wyth
all
myne
hert
I
desire
that
my
soule
myghte
haue
a
place
&
an
offyce
in
thy
blisse
.
where
this
cursid
spiryte
miyght
haue
ben
yf
he
had
wold
/
There
lorde
graunte
me
to
be
euermor
to
worshyp
the.
where
this
fals
fend
shold
haue
be
that
thus
is
abowte
to
begyle
me
/
A
my
good
curteys
lorde
fader
almyghty
.
my
wyl●
is
as
ofte
as
this
fowle
spiryte
trow
blith
me
wyth
temptacyons
to
offre
to
that
myn
hert
in
sacrefice
wythal
deuocyon
&
worshippes
that
may
be
to
thy
plesinge
/
In
this
manner
as
I
rede
by
many
examples
shall
the
deuyll
soonest
be
discomfited
Thus
thenne
I
haue
shewed
yow
●emedyes
ayenst
dredfull
ghostly
temptacyons
.
and
for
as
moche
as
many
men
&
wymen
that
ben
full
holi
of
liuyng
/
and
euery
man
&
wo
man
is
somwhat
traueyled
wyth
some
passions
.
or
elles
at
the
leest
wyth
some
manere
passion
of
the
vij
.
pryncypall
vyces
/
or
of
the
braunches
of
hem
/
therfor
now
I
will
shewe
you
some
speciall
remedyes
ayenst
suche
generall
passyons
But
euermor
in
al
passions
&
dis
eases
.
prayer
is
most
souereyne
remedye
/
Wakyth
therfor
&
prayeth
that
ye
falle
not
in
to
temptacion
/
¶
Migilate
&
orate
/
&c
.
¶
Of
a
specyall
remedye
ayenst
dyuers
traueyles
&
passions
/
that
come
of
the
seuen
pryncipall
vices
Capitulum
xxv
AChe
man
&
woman
knoweth
or
shold
knowe
/
whiche
ben
the
vij
.
dedeli
sinnes
/
other
many
fraunches
there
ben
/
whiche
men
know
not
!
but
ye
bi
discrecyon
&
by
that
ye
haue
redde
&
herde
.
I
hope
in
god
ye
know
more
than
many
other
:
bothe
whiche
ben
the
sinnes
&
whiche
ben
the
braunches
/
whan
ye
be
prycked
wyth
ony
of
hem
But
perauenture
ye
haue
not
alway
in
mynde
/
the
medicynes
&
remedyes
to
wythstonde
hem
/
or
to
quenche
hem
yf
nede
were
/
therfor
both
for
yourself
&
helpe
to
other
:
suche
remedies
as
clerkes
shew
I
wylle
wryte
to
you
here
y●ye
mayhaue
hem
redi
in
time
of
nede
.
¶
Thise
ben
the
vij
.
vyces
.
Pryde
.
couetyse
.
wrathe
/
enuye
.
slouthe
/
glotenye
&
lecherye
/
otherwyse
men
setteth
hem
in
order
in
dyuers
maners
/
but
therfor
lityll
charge
at
this
tyme
/
For
I
wylle
shew
but
specyall
remedyes
ayenst
eche
of
hem
.
Fyrst
thenne
ayenst
pride
&
ayenst
the
spices
of
pryde
/
it
is
a
specyall
remedye
to
beholde
oure
owne
fylthe
&
freyltee
/
that
is
to
say
to
beholde
in
our selfe
what
we
ben
in
kynde
/
fro
the
tyme
that
we
ben
fyrst
conceyued
vnto
the
dethe
&
in
the
deyeng
&
after
the
dethe
We
sholde
also
thynke
/
that
all
temporell
godes
ben
not
lastyng
:
For
riches
&
worshippes
ben
but
lente
/
to
man
/
for
a
tyme
.
to
yelde
rekeninge
of
hem
how
they
ben
spended
Also
we
sholde
thynke
that
the
ryches
&
the
ghostli
yeftes
that
the
soule
hath
.
be
not
ours
.
but
they
ben
the
yeftes
of
god
/
as
wytte
&
knowynge
.
&
other
yeftes
of
al
whiche
shal
yelde
harde
rekenyng
.
The
euyll
dedes
been
sikerli
ours
/
therfor
but
we
do
mekeli
penaunce
for
hem
/
we
shal
fynde
hem
in
payne
after
our
dethe
Therfor
sayth
saynt
Gregorye
to
prowde
men
/
Thou
man
that
arte
but
erthe
&
asshes
/
or
powder
fowle
&
freyl
in
kynde
/
herken
what
the
wise
man
sayth
.
The
gretter
thou
art
in
worshyp
or
in
dignyte
/
or
in
ony
reputacyon
.
meke
the
in
all
thinges
.
&
thenne
thou
shalt
fynde
grace
befor
god
&
man
/
Also
it
is
nedefull
to
eche
man
that
is
traueyled
wyth
ony
spyce
or
pryde
.
to
vse
dedes
of
mekenes
/
that
is
to
say
to
vysite
the
seke
.
&
the
dede
and
to
be
holde
hem
inwardly
&
to
kysse
y●
ba
regroūde
/
&
other
suche
lowlynes
.
wherby
a
man
may
abate
the
pride
that
is
wythin
.
Also
meknes
of
prayers
/
is
a
specyall
remedye
ayenste
pryde
.
Ayenst
couetyse
&
ayenst
the
spyces
therof
it
is
a
rem
〈…〉
to
thynke
.
what
〈…〉
ryll
it
is
in
g
〈…〉
of
ryches
what
besines
〈◊〉
tra●●y●e
is
in
the
kepyng
fro
〈◊〉
&
〈◊〉
deceyuable
men
Also
it
is
good
to
thynke
that
a
ryche
man
is
no
〈…〉re
siker
.
〈◊〉
maye
lityll
&
lityll
multeplie
/
but
soden●
they
ben
dys
perklid
Also
ryches
encreaseth
anatyce
in
a
couetous
man
as
drinke
encreseth
thurst
in
a
man
that
ha
the
the
dropesie
.
therfor
it
is
a
grete
folie
to
coueyte
that
dyseaseth
bothe
body
&
soule
.
Also
a
pryncipal
remedye
ayenst
auaryce
/
is
to
trust
stedfastli
in
god
whiche
forsakyth
not
hem
that
truste
in
hym
after
his
beheest
where
he
sayth
/
Be
not
besie
in
thynkyng
what
ye
shall
〈◊〉
te
or
drynke
and
soo
forthe
/
Your
fader
in
heuen
knoweth
wel
what
ye
haue
nede
of
al
thise
thynges
.
Yf
wycked
men
&
cruell
men
or
bestes
nourysshe
her
childern
.
moche
more
than
that
noble
and
soth
fast
fader
wyll
not
forsake
his
childern
/
whiche
truste
on
hym
/
Oure
lorde
will
ordeyne
one
of
thre
thynges
for
hem
that
cast
away
coueti
se
.
and
put
her
trust
in
hym
For
eyther
he
wyll
●●deyne
for
hem
that
nedeth
/
er
elles
〈…〉
est
for
her
liuelode
.
or
elles
he
wyll
ordeyne
a
man
in
suche
nede
&
myscheyf
/
as
grete
strength
/
as
though
he
were
in
grete
plentee
/
and
that
is
mery
to
be
stronge
with
a
litil
/
or
elles
that
he
with
draweth
fro
the
body
.
he
putteth
in
the
soule
by
goostly
comforte
/
that
wyl
fully
&
gladly
he
wyl
lacke
bodeli
plentee
to
haue
ghostli
rychesse
Also
it
is
good
to
thynke
that
he
deseruyth
grete
blisse
/
that
for
the
loue
of
god
wylfully
suffreth
bodeli
nede
/
For
as
our
lorde
saith
/
poor
men
ben
blessid
/
for
he
is
the
blisse
of
hem
.
Also
it
is
a
specyall
remedye
aga
ynst
this
temptacyon
.
to
thynke
moche
on
the
deth
/
For
saynt
Jerom
sayth
a
good
worde
/
Lyghtly
he
dyspyseth
al
in
this
worlde
that
thynkyth
alwaye
he
shall
deye
/
Al
so
it
is
a
remedye
to
hym
that
ys
traueyled
wyth
couetyse
/
to
yelde
agayne
other
mennes
goodes
/
and
to
gyue
freely
of
his
owne
godes
Thise
that
I
haue
reherced
wyth
prayers
maye
be
remedyes
ayenst
the
passion
of
couetyse
:
Ayenst
wrath
or
malencolie
.
and
spyces
therof
/
It
is
good
a
man
to
thynke
on
his
owne
mysdedes
what
maye
come
to
mynde
for
the
tyme
/
Also
it
is
good
&
spedeful
to
eche
man
that
hath
grete
pasion
of
malencolie
/
or
of
Ire
:
to
refreyne
his
tongue
.
whan
he
hath
occasōn
of
wrathe
/
vnto
the
tyme
that
hys
malencolie
be
abated
.
Also
in
tyne
of
wrathe
it
is
good
to
chaunge
his
occupacyon
/
and
put
hym
to
some
other
likyng
besines
/
wher
by
the
herte
may
be
occupyed
wyth
some
good
communycacyon
/
or
wyth
some
wysdome
to
make
him
forgete
his
wrathe
.
Of
this
passy
on
it
is
good
to
bewar̄
For
it
hurteth
soone
the
conscyence
/
and
takyth
awaye
a
mannes
fame
/
It
sclaundreth
other
men
/
It
makyth
the
herte
in
vnrest
:
It
dryueth
oute
the
holy
ghost
/
It
deseruyth
paynes
/
Also
it
is
a
remedie
for
this
passion
to
vse
dedes
of
lowlynes
and
sofnes
/
As
a
man
to
aske
for
gyuenesse
fyrst
of
hym
that
wrathyd
hym
.
Also
for
to
vse
kneling
as
for
satysfaccyon
of
thys
synne
/
Also
to
wasshe
poore
mennes
fete
/
To
speke
fayre
and
softe
.
and
in
good
lowely
/
and
in
gladde
chere
.
Thise
remedyes
wyth
the
remedye
of
kepynge
of
scylence
.
&
wyth
prayers
for
hem
that
wrathe
vs
maye
be
spedefull
and
comfortable
in
tyme
of
nede
/
and
remedyable
to
refreyne
his
passyon
/
Ayenst
enuye
and
the
spyces
ther
of
/
it
is
remedye
to
desire
not
/
ne
loue
not
that
the
worlde
loueth
.
As
worshippes
.
richesses
.
lustes
/
or
vanytees
.
and
suche
passing
thynges
For
he
that
desireth
suche
.
hath
comunely
enuye
to
hem
.
that
hath
suche
.
but
yf
he
maye
haue
the
same
or
like
.
Also
it
is
good
to
thynke
that
though
he
had
not
that
thynge
/
for
the
whiche
he
hath
enuye
to
other
Yet
perauenture
sholde
he
not
haue
it
.
Wherto
thenne
sholde
we
be
trowblid
for
ony
good
/
or
worshyp
or
for
ony
other
thyng
/
that
a nother
man
hathe
.
wythoute
oure
harme
.
In
this
enuye
/
yf
a
man
falle
in
to
hatred
:
thenne
it
is
goode
to
thynke
/
that
god
forgyueth
not
a
mannes
sinnes
/
aslonge
as
he
hateth
his
neyghbour
.
Also
it
is
good
to
thynke
/
yf
a
man
shall
be
saued
he
must
conferme
hym
to
his
brother
.
therfor
beter
it
is
to
do
at
betyme
.
than
abyde
tyll
it
be
to
late
.
Also
it
is
good
to
thynke
/
that
it
helpeth
not
to
thynke
longe
on
wronges
.
but
rather
it
turmenteth
&
bryndeth
a
man
in
to
vnrest
/
therfor
it
is
good
doo
after
techyng
of
saynt
poul
.
that
saith
Be
not
ouercome
of
euyll
/
but
ouercome
euyll
in
good
.
Also
ayenst
the
passion
of
enuye
/
it
is
a
souereyne
remedye
a
man
or
a
woman
to
be
bon●●●…
/
&
to
vse
dedes
of
charyte
.
&
to
loue
his
enmyes
to
praye
for
hem
that
dysease
hym
/
to
do
good
to
hym
that
hateth
hym
/
to
comfort
hem
that
ben
heuy
&
sory
.
to
teche
hem
that
ben
vncunnyng
&
to
part
wyth
other
that
haue
nede
of
his
goodes
.
bothe
bodeli
&
ghostly
/
suche
as
god
hath
sent
to
hym
/
Thise
remedyes
wyth
contynell
prayers
may
helpe
moche
ayenst
the
passion
of
euie
or
hate
/
Ayenst
slouth
&
the
spices
therof
it
is
a
remedye
to
thynke
ofte
vpon
the
traueile
/
that
crist
had
in
erth
&
vpon
his
good
werkes
to
whose
goodnesse
al
good
werkes
:
that
all
men
may
doo
ben
not
in
comparyson
.
but
as
a
drope
of
water
to
the
quantyte
of
the
grete
see
/
Also
it
is
good
to
be
ofte
wyth
good
men
&
wymen
that
gladly
wyll
speke
of
god
.
¶
Also
some
tyme
grete
heuynes
comyth
of
slowthe
.
Therfore
to
suche
dyuerse
occupacyons
.
and
chaungynges
from
one
good
werke
to
a nother
.
ben
to
suche
men
or
wymmen
to
putte
awaye
heuynes
¶
Also
though
that
a
man
or
woman
be
heuy
or
wery
in
goostly
werkes
.
as
for
prayer
or
other
deuocyon
/
It
is
a
remedye
to
stryue
therwyth
&
kepe
styll
his
traueyle
/
tyll
he
may
haue
comfort
by
grace
/
as
I
sayd
befor
in
the
fourth
chapytre
.
Also
ayenst
slouth
it
is
a
remedye
to
thynke
what
perylles
we
falle
in
nyghte
&
day
/
slepyng
&
wakyng
.
In
slepyng
men
falle
somtyme
in
perill
of
fyre
and
water
/
&
theues
wakyng
.
there
ryseth
vp
in
our
hertes
grete
floodes
of
vanytees
/
&
many
vycked
thoughtes
/
or
elles
fyre
of
some
wycked
desires
/
is
kyndled
in
our
conscyence
/
or
elles
theues
.
that
is
to
say
wycked
spirytes
.
or
wyckyd
men
●●he
day
assayle
vs
/
Therfore
saynt
Jerom
sayth
/
Doo
alwaye
some
good
that
the
deuyll
fynde
ye
neuer
vnocupyed
Also
ayenst
slouth
it
is
a
remedye
to
thynke
how
good
&
how
delectable
is
the
euerlastyng
mede
.
to
the
whiche
maye
noo
man
come
wythoute
fructuous
labour
.
Also
to
thynke
how
herryble
&
how
dredful
.
is
the
euerlastyng
payne
/
to
the
whiche
payne
men
maye
be
broughte
by
s●outhe
and
ydlenes
and
werynes
of
good
dedes
.
¶
Thus
thenne
haue
I
shewed
that
besinesse
and
ocupacyon
/
and
chaungyng
of
werkes
/
As
some
tyme
to
rede
some
tyme
to
praye
and
other
honest
traueyle
,
●en
speciall
remedies
agaynst
slouthe
/
and
ydlenesse
/
¶
Ayenst
Glotenye
and
the
spyces
therof
.
It
is
to
take
hede
.
that
mete
whan
it
is
mesurably
taken
and
well
defyed
:
it
makyth
a
man
hole
in
body
▪
and
sharpeth
a
mannys
wytte
/
and
makyth
hym
well
dysposed
to
serue
god
.
And
excesse
of
mete
werkyth
all
the
contrary
It
feblith
and
dulleth
a
mannys
wyttes
/
It
gendreth
sicknesse
/
It
bryngeth
a
man
soone
to
deth
▪
and
moost
peryll
of
all
.
It
makyth
a
man
lyke
a
beest
/
In
that
/
that
he
dystroyeth
in
hyms●lf
the
vse
of
reson
.
Also
it
is
good
not
to
ete
ofter
/
than
at
●ouenable
tyme
.
but
yf
sicknesse
make
it
/
For
the
law
is
not
put
to
sike
men
/
Also
the
moost
spedefull
remedye
is
to
hym
that
is
traueyled
wyth
this
passyon
/
is
for
to
forbere
curyou●
and
delicate
metes
/
and
drynkes
/
to
re〈…〉
freyne
the
luste
of
glotenye
/
In
this
passyon
/
it
is
nedefull
to
stryue
and
fyghte
dyscretely
.
For
the
leesse
we
stryue
therwith
.
the
stronger
it
wylle
be
/
And
the
lesse
it
is
ouercome
/
the
stronger
all
other
vyces
ben
ayenst
vs
/
And
we
ben
the
more
feble
agaynst
h●m
/
By
this
sinne
dethe
entreth
in
to
mankynde
/
therfor
the
deuyl
tempted
fyrst
cryst
by
glotenye
.
as
by
then
tryng
of
all
vyces
/
supposing
therby
that
he
myght
lightly
afterwarde
tempte
him
bi
other
temptacyons
Also
ayenst
glotenye
dyggyng
of
water
.
&
abstynence
of
flesshe
/
al
thyse
wyth
prayer
been
remedyes
ayenste
the
vyce
of
glotenye
.
Ayenst
lechery
&
ayēnst
the
spyces
of
lechery
/
to
destroy
vtterli
that
vice
.
fastyng
is
nedeful
/
Also
a
pryncipal
remedy
&
a
nedefull
is
to
eche
man
or
woman
to
flee
thoccasion
that
is
cause
of
his
passion
.
this
nedeth
not
to
be
expressed
to
you
.
For
ye
knowe
well
that
in
dyuers
men
&
wymen
ben
dyuerse
passions
of
the
spyces
of
this
s
〈…〉
/
And
eche
man
or
woman
felith
in
hymself
to
what
spyce
he
is
moost
dysposed
/
therfor
it
is
the
moost
souereyne
remedye
therto
:
to
put
away
the
pryncipal
occasion
.
what
euer
itus
.
Also
it
ys
a
remedye
euermore
to
drede
hys
owne
dysposicyon
/
though
he
seme
neuer
so
siker
/
for
fulholi
men
〈◊〉
wymen
after
many
yeres
in
her
liuynge
/
haue
fallen
by
the
suffraunce
of
god
:
&
perauentur̄
presumpcion
hath
be
cause
therof
/
for
it
is
a
remedye
euermor
to
drede
.
We
haue
ensample
herof
in
the
olde
lawe
.
how
Dauyd
that
was
soo
holy
felle
.
Salamon
/
that
was
so
wyse
felle
/
Sampson
that
was
soo
stronge
felle
.
&
so
of
other
men
&
wymen
/
Also
yf
this
passion
or
stiryng
come
of
the
hyenes
of
the
flesshe
.
It
is
nedefull
thenne
to
tempre
it
/
wyth
abstynence
or
wakyng
or
some
other
bodely
traueyle
.
&
with
some
sharpe
weringes
&
harde
/
soo
it
be
done
dyscretly
For
it
is
not
good
to
destreye
the
more
for
the
lesse
▪
ne
the
substaunce
for
the
accydent
.
Also
somtyme
this
passion
comyth
of
grete
trowbling
of
thoughtes
by
temptacyon
of
the
fende
.
And
somtyme
by
dysposicyon
of
a
man
.
or
of
a
woman
though
he
be
right
feble
of
comp
〈…〉
yon
/
or
●ll●●
for
payne
to
hym
for
his
sinnes
done
befor
.
w
〈…〉
〈◊〉
of
sinne
●o
not
fully
dystroyed
by
satysfaccyon
thenne
it
is
a
remedye
euermore
to
drede
as
I
said
before
And
thynke
that
the
r
〈…〉
of
his
olde
sinne
eleuyth
:
alway
v
〈…〉
hym
And
that
ofte
confession
knowlegyng
his
owne
Infirmy
〈…〉
.
〈◊〉
vse
also
lowlines
.
shar●e
dyseyplines
wyth
his
owne
●●ndes
wyth
●oddes
.
as
in
par●ye
of
satysfaccyon
for
suche
vnresonable
luste
of
the
flesshe
.
Also
it
is
a
remedye
to
thynke
ofte
on
the
dethe
.
Therfore
sayth
the
wyse
man
.
Sone
bethynke
the
on
thy
last
ende
.
&
thou
shall
neuer
sinne
/
Also
ocupacyon
in
good
&
honest
besines
is
a
sou
〈…〉
reyne
medicyn
.
Therfor
sayth
sa
〈…〉
〈◊〉
〈◊〉
Alwa●●
doo
some
gode
¶
Also
some
vse
for
to
traueylle
of
thou
〈…〉
of
stirynges
of
the
flesshe
/
to
saye
th●se
wordes
wyth
smy●yng
on
the
brest
¶
Scrutator
〈◊〉
dium
&
renum
deus
miserere
miserere
mei
.
Thise
wordes
serue
for
Jole
thoughtes
/
&
for
delectacyon
in
thynkynge
/
Also
some
vse
to
refreyne
suche
lustes
/
for
to
thynke
on
that
passyon
of
Ihu
.
&
say
thries
this
verse
wyth
smyting
on
the
brest
.
Saluator
mund
salua
nos
/
qui
ꝑ
crucem
&
sanguinem
tuum
redemisti
nos
auxiliare
nobis
te
depcamut
d●e
deus
〈◊〉
/
Also
some
vse
that
discypline
&
soorgynges
for
suche
passions
/
say
therwyth
thise
verses
/
Vulnera
quinque
deisint
medicina
mei
/
&
this
vers
of
the
saulter
therwyth
.
Qm̄
lumbi
mei
●pleti
sunt
illusionibus
et
non
est
sanitas
in
carne
mea
.
Also
in
the
same
tyme
some
vse
this
vers
/
Quinque
plage
dni
〈…〉
i
〈◊〉
xpi
profuit
michi
ad
remissionem
p●tō●
.
meorum
&
ad
vitam
eternam
/
Turrian
wyth
this
vers
of
the
saulter
/
Delicta
iuuentut
mee
&
ignorancias
meas
ne
memineris
dne
:
Thise
remedies
with
other
praiers
/
&
with
ter●s
of
contricyon
.
or
of
compassion
.
&
of
deuocyon
wyth
redyng
&
medytacions
ben
spedefull
ayenst
suche
stirynges
of
lecherye
.
And
for
as
moche
as
this
prou〈…〉
longeth
sondele
to
satysfaccyon
whan
it
is
doo
by
auctorite
.
therfor
now
I
wyll
shewe
you
of
satisfaccyon
/
&
other
ghostly
ne●
.
prayer
is
taken
for
a
souereyne
remedye
/
Wakyth
therfor
&
prayeth
that
ye
falle
not
in
to
temptacyon
¶
Vigilate
/
&
〈◊〉
¶
That
satisfaccyon
&
traueylle
wyth
bodeli
affliccyons
&
ghostli
been
nedeful
to
purgacyon
of
the
sowle
.
aslonge
as
a
man
or
woman
is
traueyled
wyth
ony
manere
passyon
/
Capitulum
xxvj
.
IT
is
nedeful
●ule
in
general
order
or
liuyng
to
a
man
or
woman
.
whiche
hath
done
vnlefully
/
that
he
ref●●yne
hym self
fro
that
/
whiche
is
lefull
/
In
this
refreynyng
we
muste
holde
ij
.
thynges
.
that
is
to
say
/
the
manere
of
satysfaccyon
.
&
the
nede
of
purgacyon
.
The
maner
of
satysfaccyon
is
that
af
〈…〉
the
trespaas
.
the
refreynyng
of
that
/
that
is
leefull
/
be
mesured
by
auctoryte
of
holy
chirche
that
after
the
wordes
of
saynt
Johan
/
we
maye
doo
worthy
fruytes
of
p●●aūce
/
But
this
manere
of
satysfaccyon
longeth
to
hym
to
knowe
that
hath
cure
of
soule
.
as
it
is
writen
in
holi
chirche
lawe
.
to
yow
/
It
nedeth
not
to
knowe
/
Therfore
I
passe
ouer
of
satysfaccyon
.
¶
But
now
to
shewe
of
the
nede
of
purgacyon
of
the
soule
Ye
shall
vnderstonde
that
it
is
not
oonly
nedefull
to
●e
▪
freyne
fro
thynges
/
that
ben
lefull
for
satysfaccyon
.
but
also
to
vse
affliccyons
/
or
traueyle
in
ghostli
werking
outwarde
/
to
put
away
passions
/
or
make
hem
lesse
▪
whiche
we
haue
in
custome
.
For
Itrowe
eche
man
&
woman
hath
some
traueyle
wyth
〈◊〉
thyng
more
than
wyth
a nother
thynge
:
&
that
traueylle
we
calle
a
passion
/
Thise
traueylles
whiche
we
done
outwarde
/
whyche
ben
callid
exercyse
/
ben
Instrumentes
of
the
soule
Inwarde
/
wyth
suche
exercyse
&
Instrumentes
.
wyckyd
passions
ben
put
away
/
whyche
deface
the
soule
/
Therfor
it
is
nede
to
eche
man
&
woman
fyrst
to
take
hede
besely
/
what
passion
is
most
ayenst
hym
.
&
moost
traueyle
hym
and
to
seke
out
wyseli
whiche
ben
the
Instrumentes
ayenst
all
suche
passions
▪
Thenne
it
is
good
to
sette
ayenst
eche
passion
a
manner
Instrument
that
is
most
acording
to
fighte
wyth
that
passion
.
As
thus
wakyng
ayenst
vnvable
hert
.
Scilence
ayenst
wrathe
.
occupacyon
&
traueyle
ayenst
slouth
&
heuynesse
.
Abstynence
&
sharpe
dyscypline
ayenst
the
passion
of
lecherye
.
&
so
for
the
of
other
passions
/
that
eche
passion
be
chastysed
wyth
an
Instrument
of
the
sowle
/
whiche
Instrument
as
I
sayd
befor
is
an
exercyse
of
the
body
outwarde
/
in
some
bodely
penaunce
&
traueyle
But
yet
muste
we
here
bewaar
that
we
be
not
so
feruent
to
quenche
one
passion
only
▪
that
the
Instrument
of
the
bodi
fayle
to
fyght
ayenst
another
/
Ne
it
is
not
good
to
traueylle
vtterly
to
quenche
al
manner
passions
.
but
dyscreyli
soo
to
traueyle
&
so
to
vse
other
instrumentes
.
that
whan
ony
passyon
aryse
it
may
be
aswage
〈…〉
tempered
by
the
dome
of
reison
Thise
affliccyons
&
wylfull
traueylle
inwarde
.
&
pacyence
in
temptacyon
been
nedefull
purgynges
for
a
mannes
soule
:
All
suche
traueyles
wylfulli
offred
to
almighti
god
.
may
skilfully
be
a●●ūpted
for
acceptable
sacrefyse
/
therfor
sayd
the
pro
〈…〉
〈◊〉
spiryte
trowbled
is
sacrefyse
to
god
¶
But
now
ye
shall
vnderst●nde
that
there
.
is
a
wylfull
sacrefys
〈…〉
whiche
is
more
acceptable
to
god
that
is
not
constreyned
For
the
other
sacrefyse
in
manner
is
constreyned
by
the
trowbling
&
the
traueyle
of
the
spirite
/
Of
this
wylfull
sacrefise
the
ꝓphete
thoughte
whan
he
sayd
Lord
wilfulli
I
shal
to
the
sacrefise
.
for
it
is
gode
.
This
wylfull
sacrefyse
is
whan
a
man
by
free
liberte
of
the
spyrite
lifteth
vp
his
●●rt
b●
feruour
of
y●●oue
for
thiges
that
〈◊〉
graunted
wyth
hem
/
or
bi
hem
that
ben
commanded
to
the
medes
of
the
blisse
.
whiche
y●
ordened
to
hem
that
traueyle
for
hem
.
to
this
perfeccyon
our
lorde
&
our
sauyour
calleth
suche
men
&
wymen
that
ben
of
feruent
loue
&
fayth
.
yf
thou
wylt
be
perfyght
/
goo
&
selle
all
thy
godes
.
and
gyue
hem
to
pore
men
.
and
come
&
folowe
me
/
Thus
thenne
thyse
ben
wylful
sacrefysesas
thus
.
whan
a
man
wilfully
/
and
of
deuocyon
forsaketh
the
worlde
.
or
whan
he
voweth
chastite
/
or
byndeth
him
to
ony
streyt
liuyng
/
by
auctoryte
or
perfeccion
:
&
though
it
be
soo
.
that
by
Infyrmyte
or
vnstablenes
of
hert
/
somtyme
by
temptacyons
a
mannes
herte
torneth
ayen
to
the
desire
of
the
worlde
/
after
tyme
he
hath
forsake
it
Also
/
though
a
man
or
woman
fele
corrupcyon
in
his
flesshe
/
after
tyme
he
hath
auowed
chastyte
/
and
though
a
man
or
woman
taketh
more
rest
&
ease
/
after
tyme
he
is
bounde
to
a
streyghter
liuyng
/
wyll
neuer
leue
god
therfor
/
That
perfeccion
of
liuyng
shall
be
acooūpted
amonge
wylfull
sacrefyse
/
for
as
moche
as
in
the
begynnyng
wylfully
he
offred
hymselfe
to
suche
a
perfeccion
/
Therfor
it
is
good
for
eche
man
&
woman
that
freeli
hath
take
ony
perfeccyon
/
besely
to
beholde
fyrst
/
what
longeth
to
his
vowe
/
and
in
what
thinges
/
and
how
moche
he
is
bounde
/
and
thenne
dyscretely
fele
in
hymselfe
/
what
outwarde
bodeli
strengthe
&
Inwarde
he
hathe
to
contynue
in
exercerse
of
traueyle
bodeli
&
goostli
/
as
his
vowe
or
bonde
of
perfeccyon
askyth
/
Inwarde
strengthes
I
calle
pacyence
in
dysese
.
and
stablenes
of
herte
/
and
wyll
&
strength
by
feruour
of
loue
in
prayers
redynge
&
other
goostli
affliccyons
/
wyth
the
whiche
a
man
stryueth
al
daye
in
batayll
of
temptacyons
/
Outwarde
strengthes
I
calle
.
helthe
of
body
strength
of
brayne
/
and
of
other
.
bodeli
limes
/
wyth
the
whyche
he
may
contynue
/
.
and
suffre
his
charges
of
his
bodeli
traueyle
/
to
the
whiche
he
is
bounde
/
And
all
though
outwarde
&
Inwarde
labour
be
nedful
to
hem
that
ben
not
fully
perfighte
Yet
bodely
traueyle
&
affliccyons
specyally
purge
the
soule
/
from
fylthes
of
passyons
/
And
ghostli
teaueyles
&
exercyse
of
prayer
/
&
medytacyons
.
&
redyng
fulfyll
the
soule
moost
specially
of
swetnes
of
loue
.
Therfor
affliccyons
&
bodeli
penaunce
outwarde
wyth
prayer
been
nedefull
to
hem
that
ben
traueyled
wyth
passions
.
Whan
the
passyons
ben
aswaged
.
or
quenched
.
thenne
it
is
leeful
to
abate
the
penaunce
bodeli
.
and
vse
more
feruent
Inwarde
traueyles
/
as
redyng
/
meditacyon
/
prayer
/
&
contemplacyon
is
yeuen
him
by
specyall
grace
.
soo
that
all
thyng
in
dewe
tyme
he
discretli
&
loweli
vsed
/
and
not
wyth
presumpcyon
/
in
noo
poynte
/
that
is
contrary
to
his
vowe
/
or
to
his
rule
/
Thus
thenne
haue
I
shewed
you
of
nedeful
purgacyon
for
a
mannes
soule
.
and
of
a
wylful
sacrefyce
.
and
how
bodeli
penaunce
&
traueyle
purge
the
sowle
fro
the
fylthes
of
passions
¶
Now
wyll
I
shortly
reherce
the
matere
of
the
chapytrees
befor
/
&
soo
forth
make
an
ende
/
But
for
as
moche
as
I
spake
of
passions
/
yf
ye
fele
ony
of
those
that
I
haue
shewed
Wakith
&
prayeth
that
ye
falle
not
in
to
temptacyon
/
¶
Vigilate
/
&c
¶
Recapytulacion
of
all
thise
maters
.
&
of
four
maner
of
prayers
Capitulum
xvij
.
AFter
your
desire
/
●eligious
suster
a
fewe
wordes
I
haue
wryten
to
you
of
the
chastysing
of
goddes
childern
.
Firste
how
our
louyng
lorde
Ihesu
criste
playeth
with
his
chylder
by
ensample
of
the
moder
&
her
chylde
/
As
somtyme
he
wythdraweth
his
confortable
yeftes
/
whan
he
absenteth
hym
●s
by
his
gracōus
werkyng
Also
how
ye
shall
bere
you
in
his
presence
/
&
in
his
absence
/
&
what
is
his
presence
&
his
absence
.
&
whiche
may
be
the
cause
of
his
absence
/
But
for
as
moche
as
necligence
&
vnkyndenes
were
the
moost
dredful
causes
of
his
absence
.
therfore
I
say
to
you
.
Wakyth
&
prayeth
that
ye
falle
not
in
to
temptacyon
/
I
haue
shewed
you
also
bi
example
of
a
louyng
moder
/
how
our
good
lord
as
sayth
&
preuyth
his
chyldern
wyth
hardnes
/
after
tyme
they
ben
strengthed
wyth
exercyse
of
vertues
/
Fyrst
how
he
wythdraweth
his
confortes
to
preue
his
chyldern
wyth
stablenes
/
Afterwarde
how
sharpely
he
spekith
:
&
threteth
his
childern
sore
by
dredfull
temptacyons
/
whiche
been
greuous
passions
But
some
as
I
say
wylfully
renne
out
/
&
fall
in
foule
errours
for
presumpcyon
or
for
vnstablenes
Also
I
haue
shewed
you
of
the
power
of
wyckid
spitrytes
.
&
howe
some
in
olde
tyme
for
lityll
/
or
light
defawtes
by
the
suffraunce
of
god
haue
be
traueyled
by
wycked
spirytes
/
Also
how
some
wyth
vysions
&
reuelacyons
haue
be
deceyued
.
Suche
perylles
I
haue
shewed
you
in
generall
wordes
〈◊〉
some
in
speciall
for
yesholde
〈◊〉
of
your
enmye
/
and
therfor
I
sayd
Wakith
&
prayeth
that
ye
fall
not
in
to
temptacyon
.
I
Haue
shewed
you
also
what
profyte
is
Also
I
haue
shewed
you
specyal
remedyes
ayenst
certen
dredful
temptacyons
.
&
general
remedye
ayenst
all
ghostli
temptacyons
/
And
specyall
remedyes
ayen
suche
passions
.
that
comen
of
the
vij
peyncypall
vices
Also
how
bodeli
affliccyons
wyth
ghostli
traueylle
is
nedefull
to
eche
man
&
woman
as
longe
as
he
f
〈…〉
h
the
grenaunce
of
passions
.
and
by
cause
that
contynuel
traueyle
outward
&
inwarde
wyth
deuoute
prayers
ben
nedefull
in
all
temptacions
/
therfor
for
a
specyall
remedye
euermore
I
saye
/
Wakyth
/
&c
/
¶
Prayeth
thenne
ententyfli
in
tyme
of
prayer
/
of
your
dewe
seruyce
/
for
to
the
prayer
ye
be
most
bounde
.
&
in
the
tyme
of
prayer
ye
sholde
desire
/
&
therto
doo
your
besines
.
&
dispose
you
to
haue
swetnes
of
deuocyon
/
yf
it
wolde
falle
/
than
ony
other
priue
prayer
/
But
ofte
tyme
it
falleth
/
that
some
men
&
wymen
in
her
begynnyng
wene
they
fele
grete
deuocyon
.
or
ghostli
liking
in
her
owne
priue
prayers
/
or
meditacyons
/
or
elles
in
her
time
of
her
contemplacyon
/
they
say
the
more
hasty
&
wyth
lesse
sauour
her
seruyce
that
they
ben
bounde
to
doo
/
for
grete
desire
that
they
haue
to
other
specyall
deuocōns
/
whiche
they
haue
not
in
charge
.
this
is
a
temptacyon
/
of
the
whiche
I
shold
haue
made
a
mencyon
befor
among
other
temptacions
.
but
it
was
not
thenne
present
to
my
minde
.
Of
this
defawte
it
is
gode
to
bewaar
.
for
many
men
&
wymen
ben
deceyued
in
this
defawte
.
wenyng
it
be
noo
synne
/
But
soth
it
is
synne
to
hem
whyche
haue
knowing
.
that
it
is
/
sinne
soo
for
to
doo
.
but
they
doo
her
besines
with
al
hert
to
say
her
seruice
/
with
as
moche
deuocyon
as
god
wyll
sende
for
the
time
.
for
yf
they
hye
hem
wylfully
〈◊〉
wythoute
resonable
cause
.
more
in
the
tyme
than
in
her
other
preuy
prayers
.
they
maye
not
exscuse
hem
.
but
that
they
ben
necligent
of
goddes
seruyce
.
Thenne
it
is
nedeful
as
ferforthe
as
I
fele
.
&
as
I
haue
lerned
/
that
we
dooo
our
besines
to
pray
entyfli
in
tyme
of
our
seruyce
/
that
is
to
say
.
in
tyme
that
we
say
houres
of
the
nyght
&
the
day
.
&
in
the
tyme
that
we
say
masse
.
or
here
/
after
the
ordenaunce
of
holi
chyrche
.
&
in
the
manere
as
it
was
ordened
of
our
holi
faders
.
I
say
in
the
manner
as
it
was
ordened
for
some
now
in
thise
dayes
vse
to
say
in
englissh
her
sawter
&
matynes
of
our
lady
/
the
vij
/
psalmes
/
&
the
letanye
/
Many
repreue
it
to
haue
the
sawter
/
matynes
/
or
the
gospel
.
or
the
byble
in
englisshe
/
by
cause
they
may
not
be
translated
into
no
vulgare
worde
.
by
worde
/
as
it
stondeth
:
wythout
grete
circūlocucion
:
after
the
feling
of
the
firste
wryters
.
whiche
translated
.
that
in
to
latyn
/
by
techyng
of
the
holi
goost
.
neruertheles
I
wyll
not
repreue
to
haue
hem
in
englissh
/
ne
to
rede
on
hem
/
where
they
may
stire
you
more
to
deuocyon
/
&
to
the
loue
of
god
.
But
vnterli
to
vse
hem
in
englissh
.
&
leue
the
latyn
I
holde
it
not
com̄endable
.
&
namly
in
hem
y●●ē●oūde
to
saye
her
sawter
/
or
her
matynes
of
our
lady
.
For
yf
a
mannes
confessour
gyue
hym
penaunce
to
say
his
sawter
.
wythout
ony
other
wordes
/
and
he
gooth
forth
&
say
it
in
englissh
/
&
not
in
latin
as
it
was
ordeyned
.
this
man
I
wene
dooth
not
his
penaunce
/
Causes
I
myght
shew
resonable
&
many
.
but
by
cause
I
truste
to
god
:
that
ye
wyll
not
vse
your
sauter
in
that
manner
.
therfor
I
leue
to
speke
of
this
matere
/
and
counseyle
you
as
I
said
befor
to
pray
ententyfli
in
tyme
of
your
seruyce
/
wherto
ye
ben
bounde
.
after
the
ordenaunce
of
holy
chirche
/
&
in
the
manner
as
it
was
ordeyned
of
our
holi
faders
.
Yf
ye
wyll
aske
how
ye
shall
praye
deuoutely
in
prayer
.
whiche
ye
vnderstde
ōnot
/
I
wyl
answer
therto
.
&
saye
that
for
the
vertue
of
the
wordes
/
&
your
lowenes
&
obeysaunce
m
holi
chyrche
/
with
feruert
desire
vpward
to
god
after
your
entent
/
though
ye
vnderstonde
noo
worde
that
ye
say
/
it
may
be
to
you
more
medefull
&
more
acceptable
to
god
.
than
grete
deuocyon
that
ye
wene
ye
haue
in
other
preuy
deuocyons
.
Of
this
we
haue
ensample
of
mani
saintes
/
whiche
nedeth
not
to
reherce
here
/
for
I
trow
euery
man
that
hath
resonable
or
ghostli
feling
will
say
the
same
/
Also
ferdermore
some
man
perauētur̄
wyll
make
obieccion
here
.
&
pleyne
or
exscuse
him
/
that
in
tyme
of
seruyce
ofte
he
is
lette
&
taryed
with
dyuerse
thoughtes
.
wherfore
he
maye
neuer
haue
deuocyon
to
god
warde
.
ne
haue
his
herte
vpon
that
he
sholde
say
.
Sooth
it
is
that
many
man
&
woman
hath
this
Infirmite
&
passion
/
that
by
temptacion
of
the
fende
they
be
more
trowbled
wyth
thoughtes
in
sayeng
of
her
dewe
seruice
/
than
in
other
tyme
of
priuat
prayer
or
of
medytacyon
/
&
some
ben
so
ferforth
distraught
/
&
her
hert
so
oft
&
soo
ferre
/
&
so
longe
tyme
a●ened
that
whan
they
come
ayen
to
hemself
it
is
clene
fro
her
mynde
where
they
left
.
&
what
they
said
or
what
they
sayd
not
.
And
thus
some
begyn
ayen
so
oft
there
they
left
that
vneth
in
al
a
day
&
night
the●
may
come
away
to
saye
her
seruyce
/
y●
〈◊〉
conscyence
myght
be
dyscharged
In
this
obieccion
I
perceyuen
.
dyseases
/
the
fyrst
is
a
grece
drede
in
conscyence
.
&
the
seconde
is
a
noyous
traueyle
by
temptacyon
&
thoughtꝭ
To
thise
two
dyseases
it
nedeth
to
shew
confort
&
remedye
.
confort
to
the
conscyence
/
&
remedye
to
the
traueile
.
To
shew
you
conforte
of
conscyence
in
this
mater
/
it
is
nedeful
to
eche
man
or
woman
that
duely
wyll
say
his
seruyce
/
that
he
dispose
him
outwarde
to
put
away
occasyons
of
all
manner
lettyng
outwarde
/
to
take
time
&
be
in
place
whan
&
where
he
shal
haue
leest
lettyng
/
inwarde
.
to
set
his
entent
in
full
wyll
to
voyde
all
ydle
thoughtes
/
&
holy
to
sette
his
mynde
vpward
to
god
.
in
all
manner
deuocyon
yf
thenne
after
/
in
tyme
of
sayeng
his
herte
be
aliened
ony
tyme
by
〈◊〉
or
by
temptacyon
of
thought●
/
&
whan
he
perceyueth
that
his
minde
was
away
&
turneth
thenne
his
b●rt
anone
ayen
to
god
though
thenne
he
fareth
s
〈…〉
oft
in
a
lityl
tyme
/
hym
nedeth
not
to
〈◊〉
ayen
.
soo
that
he
be
si
〈…〉
er
that
he
sayd
it
or
wote
where
he
lefte
For
suche
ofte
rehersing
may
be
a
taryeng
of
y●●ende
.
to
heuy
a
man
in
conscyence
/
and
by
that
to
lette
hym
fro
other
ghost
.
i
besines
.
&
yet
to
some
it
h●
〈…〉
th
:
that
both
before
〈◊〉
after
.
they
ben
skylfully
in
peas
of
〈◊〉
st●●yd
to
deuocion
/
But
of
this
sayeng
of
seruyce
it
is
noo
drede
of
conscyence
though
a
man
haue
not
his
mynde
therupon
/
soo
that
he
dyspose
hym
outwarde
&
inwarde
in
the
manner
as
I
haue
reherced
Neuertheles
all
suche
neclygence
by
interupcion
of
thought
in
g●ddes
seruyce
.
we
muste
shewe
to
our
confessours
/
in
eche
confession
to
ston
〈…〉
more
clere
in
conscyence
/
for
our
owne
demyng
in
open
confession
putteth
awaye
drede
of
conscyence
:
Ferdermo
〈…〉
as
for
remedye
ayenst
the
traueyle
&
of
temptacyon
of
thought●
it
nedeth
not
to
reherce
here
.
for
of
this
mater
in
partye
.
ye
haue
in
some
chapitre
befor
.
But
yet
specyal
Remedyes
may
be
shewed
to
hem
that
ben
moche
traueyled
wyth
ony
thought
or
rennyng
thoughtes
in
tyme
of
her
seruyce
/
Oo
remedye
is
to
say
all
thyng
vpon
the
boke
/
what
thyng
he
wyll
saye
.
though
he
can
it
neuer
soo
well
bi
hert
/
A nother
remedye
there
is
〈◊〉
a
more
siker
.
whan
a
manfelith
him
so
vnsiable
of
minde
to
say
with
a
felaw
/
asofte
&
asmoche
as
he
may
Thise
ben
spedefull
remedies
to
hem
that
in
her
seruyce
ben
lette
/
o●
trowblid
wyth
thoughtes
to
make
more
ententyfli
to
praye
And
haue
hert
to
god
warde
.
Prayeth
therfore
ententyfli
in
tyme
of
your
seruice
.
prayeth
also
deuoutly
in
other
time
of
prayer
/
&
for
asmoche
as
many
men
&
wymen
desire
to
knowe
a
manere
rule
of
prayenge
in
tyme
of
prayer
/
therfor
I
wyll
shew
you
of
feur
manner
of
prayers
in
tyme
of
prayeng
/
Befor̄
ye
goo
to
prayer
/
occupye
your
Inwarde
wyttes
with
some
manner
meditacion
of
goostli
mater
whiche
ye
haue
redde
befor
or
herde
by
com̄unycacion
:
that
by
some
ghostli
sauour
ye
may
the
soner
be
styred
&
better
be
dysposed
to
deuocion
.
Praye
thenne
fyrst
for
yourself
.
as
ye
thinke
most
nedful
&
spedfull
/
both
for
mercy
&
for
grace
.
with
a
specyal
prayer
as
cometh
to
your
mynde
/
by
the
yefte
of
god
for
th●
atyme
.
Praye
also
for
your
frendes
.
and
for
your
enmies
/
and
also
in
generall
for
all
other
bothe
quycke
and
dede
/
Your
thyrde
prayer
shall
be
oblacyon
.
and
sacrefyce
offryng
vp
to
god
your
open
vow
that
ye
haue
made
in
your
holi
baptesme
:
Your
other
preuy
vowes
that
ye
haue
made
bi
waye
of
deuocyon
/
All
other
deuocyons
preuy
or
peert
.
all
your
ghostli
affeccyons
&
all
your
bodeli
affliccyons
.
wyth
meke
hert
.
besechyng
that
all
thyse
may
be
acceptable
to
hym
/
as
sacrefyce
&
oblacyon
.
for
you
.
&
for
all
other
/
for
whom
ye
be
bounde
to
pray
or
haue
com̄ended
hem
to
your
prayers
.
Your
fourth
prayer
shall
be
worshyp
herynges
&
thankynges
yeldyng
to
god
for
yourselfe
/
and
for
all
his
gracyous
yeftes
freely
yeuen
to
you
/
&
to
your
frendes
/
In
thise
foure
manner
of
prayers
.
ordeyneth
your
tyme
of
prayer
/
after
your
dysposicyon
/
as
god
wyll
gyue
you
grace
/
For
thise
manere
of
prayers
.
shold
goostli
lyuers
vse
.
by
the
techyng
of
our
holi
faders
and
by
specyal
ensample
of
our
lorde
Ihu
crist
/
whan
he
prayed
to
his
fader
in
heuen
.
As
for
the
fyrst
manner
of
prayeng
he
shewed
vs
ensample
/
whan
he
sayd
¶
Pater
fipossibile
.
&
est
.
Fader
if
it
be
possyble
suffre
this
passyon
goo
fro
me
/
Also
whan
he
sayd
¶
Deus
meus
deus
me●
.
&
est
.
My
god
my
god
whi
hast
thou
forsaken
me
.
In
the
same
manere
sholde
we
pray
to
almyghty
god
our
fader
in
heuen
.
Fyrst
specyally
for
mercy
for
all
defawtes
/
in
whiche
we
haue
offended
hym
And
thenne
with
condicyonall
prayer
in
all
temptacions
&
trybulacyons
/
in
all
ang●es
&
dyseases
/
&
in
all
other
nede
/
that
●f
it
be
hys
wyll
/
he
sende
vs
comfort
in
aduersite
:
&
grace
&
strength
to
wythstonde
temptacyons
/
&
all
manner
sinne
.
〈◊〉
perseueraunce
in
vertue
/
&
tem
〈…〉
aunce
in
prosperyte
.
As
for
the
seconde
manere
of
prayeng
.
our
lorde
gaaf
vs
ensample
.
whan
he
said
¶
Pater
quod
dedisti
michi
/
&
est
.
Fader
hem
that
y●
haste
gyuen
to
me
/
I
wyll
y●
where
I
am
/
they
be
wyth
me
.
that
they
see
my
Joye
whiche
y●
hast
gyuen
to
me
/
Also
whan
he
sayd
/
¶
Pater
igno●e
illis
/
&
est
/
Fade●
forgyue
hem
that
wote
not
what
they
doo
.
In
the
same
manner
s●el●
we
pray
.
fyrst
for
all
the
sta●e
of
holi
chirche
.
&
for
al
the
states
reyny●ge
in
erthe
.
&
specially
for
our
frendes
both
bodeli
&
g●●stli
.
as
we
wolde
pray
for
ourself
/
&
as
most
myght
be
profytable
to
body
&
to
sowle
/
as
falleth
to
mynde
for
the
time
Also
for
our
enmyes
that
god
graunte
hem
charyte
/
&
forgyue
hem
her
ignoraunce
/
For
the
third
maner
of
prayer
/
our
lord
gaaf
vs
ensample
whan
he
sayd
.
Ego
clarificaui
de
sup
terram
I
haue
clarifyed
the
vpon
the
erth
I
haue
made
an
ende
of
that
werk
that
y●
yauest
me
to
doo
.
Also
whan
he
sayd
¶
Pro
eis
scīfico
.
&
est
/
For
h●m
I
halowe
my selfe
that
they
may
be
halowed
in
sothfastnes
.
In
the
same
manner
we
sholde
offre
vp
oureself
bothe
body
&
sowle
wyth
all
our
herte
.
wyth
all
our
vowes
preuy
or
peert
/
Al
our
deuocions
&
al
our
affeccyons
/
all
ghostly
traueyles
/
&
all
our
bodly
affliccyons
/
&
all
graces
&
giftes
.
●yen
to
hym
in
a
manner
of
sacrefyce
▪
both
for
ourselfe
/
&
for
all
our
frendes
quycke
&
dede
/
and
for
all
other
that
nedeth
helpe
or
comforte
/
Thus
prayed
the
prophete
whan
he
sayd
.
Voluntarie
sacrificabo
tibi
qm
bonum
est
/
Also
in
a nother
place
whan
he
say
¶
Dirupisti
dne
vincula
mea
tibi
sacrificabo
hostiam
laudis
et
nomen
dni
inuocabo
/
For
the
fourth
manner
of
prayenge
we
haue
ensample
of
our
lorde
whan
he
said
¶
Confitebor
tibi
/
&
est
.
I
knowlege
to
the
lord
fader
of
heuen
&
of
erth
for
thou
haste
hyd
thyse
thynges
fro
wise
men
/
&
fro
men
of
grete
cunning
.
and
thou
hast
shewed
hem
to
smalle
chyldern
Also
whan
he
layd
¶
Pater
gr̄as
ago
tibi
/
&
est
/
Fader
I
yelde
thankynges
to
the
for
thou
hast
herd
me
/
In
the
same
manner
sholde
we
lowely
knowleche
to
our
fader
of
heuen
his
myght
/
his
wysdo
me
and
his
godenes
.
his
sothfastnes
his
rightwysnes
.
&
his
mercy
his
benygnytee
/
his
softnes
/
&
his
swetnes
.
&
suche
other
vertu
of
his
godhede
.
wyth
lowely
thankynges
for
ourself
:
&
for
our
frendes
/
Fyrste
for
our
creacyon
/
&
for
reformacyon
.
&
for
our
preseruyng
/
For
our
grace
&
comfortes
:
for
helth
&
prosperyte
.
&
for
all
his
gracyous
gyftes
to
body
&
soule
/
In
this
knowleging
&
thankynges
.
we
worship
our
fader
in
heuen
/
For
worship
&
h●ryng
to
god
is
knowlegyng
of
his
yeftes
/
&
all
suche
knowyng
/
is
worshipyng
&
thankynge
to
hym
.
thenne
wyth
suche
knowlegyng
&
than
kynges
/
we
sholde
worshyppe
god
in
thise
four
manner
of
prayers
/
¶
Thus
haue
.
I
shewed
you
four
manner
of
prayeng
/
The
fyrst
is
callid
properly
obsecracyon
/
the
seconde
postulacyon
.
the
thyrde
oryson
/
&
the
fourth
thankynges
.
Thise
four
manner
of
prayeng
/
the
apostle
shewed
in
eche
oryson
&
obsecracion
/
wyth
thankynges
your
postulacyon
muste
be
knowen
.
&
for
god
/
In
this
manner
thenne
prayeth
after
the
techynge
of
the
apostle
/
Wakith
&
prayeth
that
ye
fall
not
in
to
temptacyon
¶
Vigilate
&
orate
vt
non
intretis
in
temptacionem
¶
Of
t●is
pistle
now
I
make
an
ende
wyt●
thankynges
to
god
.
&
yf
I
haue
〈◊〉
in
my
simple
wrytyng
/
for
ygneraunce
/
or
for
defawte
of
felinge
/
I
com̄ende
me
to
your
prayers
.
&
lowely
submytte
me
to
other
mennes
correccyon
/
And
as
I
am
wonte
to
say
.
or
to
wryte
:
so
here
I
say
for
all
defawtes
.
A
Ihu
mercy
he
thenne
that
his
almyghty
rightful
&
merciful
in
his
tihtw●s
chastysing
haue
mercy
on
the
syn
full
Amen
/
¶
Ihu
xp̄e
vere
quos
castigas
miserere
/
Amen
.
¶
Explicit
hic
liber
castigacōnis
puerro●
dei
.
FOr
asmeche
as
th
appostle
sayth
that
we
may
not
pleyse
god
wythout
good
fayth
&
byleue
/
therfor
it
is
to
wyte
that
oure
olde
enmye
the
deuyll
besieth
hym
what
he
may
wyth
fals
suggestyons
&
dyues
ymagynacyons
to
hynder
&
destroy
ful
fayth
.
that
is
beginnyng
&
grounde
of
all
good
werkinge
/
&
whom
he
may
not
vtterli
beinge
oute
of
his
faythe
/
yet
netheles
wyth
his
wālaces
.
&
his
wyles
he
is
alway
aboute
to
dystrowble
hem
.
&
for
to
bryng
in
doubt
of
the
same
fayth
.
suche
as
wolde
most
gladly
stonde
stable
&
sure
&
therfor
it
nedeth
to
wythstonde
suche
myssendinges
in
/
&
fonding
with
godwarnes
&
clere
besines
of
hert
&
of
soule
/
that
is
to
wyte
all
manner
fantafies
/
mislikynges
&
mysconceyt●
/
&
al
the
fylthe
of
blasphemye
.
that
is
to
say
.
it
reuerence
or
dyspite
ayenst
god
&
his
saynt●
how
soo
euer
the
deuil
shew
hem
to
mannes
soule
.
wheder
that
it
be
byy
●
fight
/
or
bi
hering
▪
for
to
put
hem
anone
awaye
〈◊〉
dispyse
hem
.
&
loke
that
none
suche
dyspite
.
suche
vnkynde
materes
.
ne
strogle
not
a
yenst
hem
/
Now
for
to
wythstonde
all
suche
temptacyons
the
s●n●t
the
better
it
is
to
vnderstonde
.
that
as
dauyd
sayth
in
the
sawte●
/
The
thought●
&
the
thynkes
of
man
ben
ofte
ydle
&
vayne
/
And
as
boli
doctours
sayen
therupon
suche
thynkynges
of
men
ben
dyuers
&
with
oute
nombre
.
Wherfore
a
man
shall
not
tarye
ne
dwelle
in
suche
thoughtes
/
Ne
wounder
moche
on
theym
/
neyther
enserche
theym
in
his
soule
/
ne
dyspute
the
causes
of
theim
/
For
the
more
besely
that
he
medleth
hym
wyth
suche
errours
and
falsenes
for
to
auayde
theim
oonly
by
souereyntee
of
his
owne
wytte
/
The
more
and
also
the
ferder
in
he
wadeth
in
to
hem
warde
And
perauenture
ouerdepeth
and
drenchyth
hymselfe
in
them
.
Wherfore
a
man
shall
not
for
suche
fal●
mysrennynges
in
to
his
soule
angre
hym selfe
in
hem
,
or
dysease
hym
/
or
went
that
suche
sory
thoughte
come
oonly
of
hys
owne
malice
/
or
of
his
owne
wytte
.
for
suche
a
manner
temptacyon
/
so
it
be
mekeli
&
easeli
/
is
more
to
his
punysshyng
than
to
encresing
of
gylte
/
or
of
his
payne
/
And
why
For
to
a
man
that
willith
to
be
faythfull
.
suche
manner
temptacion
is
dyspleysing
/
and
moche
ayenst
his
wyll
/
wherfor
it
is
painful
to
him
but
not
gyltfull
of
sinne
.
Syth
euery
synne
is
wylfull
.
or
elles
no
sinne
as
sayth
saynt
austyn
in
his
boke
of
perfeccyon
of
rightwysnes
/
Also
saynt
Ysidere
sayth
he
that
is
tormented
by
the
deuylles
ensautes
wyth
ghostli
temptacyons
or
passyons
.
loke
he
trowe
ne
bileue
not
the
refor̄
/
that
he
is
vtterly
forsaken
of
his
god
.
that
suffreth
hym
so
to
be
tempted
/
but
loke
on
eche
side
the
more
ofter
he
worship
god
.
&
yet
the
same
clerke
ysidere
sayth
.
The
deuyll
tempteth
neuer
ferder
the
chosen
of
god
/
than
god
wyll
suffre
/
&
though
the
fende
wolde
not
it
were
soo
/
yet
magre
him
/
he
makyth
hem
to
take
moche
profyte
by
his
temptyng
/
so
that
they
be
goodly
&
meke
.
Also
in
the
same
boke
/
the
said
ysidere
sayth
Our
aduersarye
the
deuyll
is
not
wery
to
greue
y●
rihtwysmā
/
ne
he
resteth
neuer
to
reyse
bataylles
of
temptacions
ayenst
hym
.
for
eyther
he
fulfylleth
him
wyth
anguysshe
of
hert
or
of
soule
..
or
eltes
he
a●●●yth
ayenst
hym
bodely
sorowes
/
&
oft
times
he
tormenteth
soo
mannes
thoughte
wyth
dyseases
of
suche
manner
temptacyons
/
that
a
man
falleth
almoost
in
wanhope
/
But
yet
netheles
yf
suche
a
sowle
stondeth
thenne
stedfast
in
the
drede
of
god
.
&
in
his
loue
.
suche
manere
of
anguysshe
shall
moche
auayle
&
profyte
hym
in
encreace
of
his
mede
And
thenne
suche
a
sowle
is
not
twyn̄ed
ne
departed
from
his
god
.
But
rather
Joyned
to
hym
/
whan
he
is
angred
/
and
tormented
wyth
suche
manere
anguysshes
/
soo
that
that
he
kepe
hym
wythin
the
bondes
of
pacyence
.
Many
dysease
suffreth
a
●ightwys
mannes
sowle
.
by
false
suggestyon
.
and
Instygacyon
.
and
stiryng
of
the
deuyll
/
But
yet
maye
he
not
make
hym
to
perysshe
therby
ne
mynysshe
him
of
the
blisse
of
heuen
.
For
our
lorde
god
that
is
soo
meke
and
mercyfull
/
accounteth
not
to
mannes
gylt
or
synne
:
that
he
of
his
myghty
lordshyp
and
mageste
wyll
that
a
man
suffre
/
For
as
holy
doctours
sayen
/
There
we
done
amys
/
and
synnen
/
where
that
we
fallen
/
and
ben
ouercome
wyth
couetyse
or
lust
:
But
there
that
by
vyolence
/
and
mawgry
vs
we
ben
broughte
in
to
wretchydnesse
/
It
is
only
payne
to
vs
&
not
synne
Thus
sayth
thys
worthy
clerke
Ysidere
.
Netheles
it
semeth
that
suche
manner
temptacion
of
myswenīg
put
in
to
mannes
sowle
by
yllusion
And
scornyng
of
the
deuyll
were
grete
gylte
or●sin̄e
/
whan
it
is
an
excitacyon
for
to
put
away
do●bte
For
eche
gylte
done
by
wyll
or
vnknowyng
.
as
yf
a
man
wold
not
know
of
his
frowarde
wyll
/
or
elles
of
vncunnyng
/
as
is
sinne
/
for
suche
manner
wyll
torneth
more
in
to
errour
than
in
to
trouthe
/
Thenne
sith
it
is
soo
that
fayth
is
habyte
of
wyll
/
who
soo
haue
wyll
to
byleue
.
byleueth
/
who
soo
hath
wylle
to
hope
.
hopeth
/
who
soo
is
not
in
wyll
to
doubt
/
doubteth
not
And
in
this
wyse
thouh
a
man
be
asesed
in
manere
as
I
sayd
befor
/
Yet
neuertheles
.
&
his
herte
stonde
to
byleue
well
/
he
byleueth
wel
.
For
only
in
wyll
that
may
not
be
constreyned
/
stondeth
mannes
mede
&
mawgre
But
otherwhile
mannes
soule
is
so
derkid
&
dym̄ed
that
he
may
not
see
for
the
tyme
what
that
he
wyllyth
but
therof
noo
force
for
good
werkes
wytnessith
good
wyll
.
&
euyll
dedes
euyll
wyll
/
&
so
men
owe
to
suppose
&
trowe
therof
.
tyll
the
reuerse
be
openly
prouyd
or
shewed
Yet
ouer
this
if
it
be
so
/
that
suche
manner
temptacyon
last
forth
&
stinte
not
/
but
spekith
by
manner
of
the
serpent
meuyng
wythin
forth
fantasies
.
And
in
many
manner
wise
turnyng
about
.
offring
fals
thinges
for
true
.
&
also
derkynge
wyth
malicōus
complexion
mannes
thought
greuyng
it
duryngli
&
trowblinge
thenne
shall
a
man
other
whyle
by
manner
of
dyspising
she
we
his
byleue
wyth
speche
of
mouth
expresseli
&
ouersette
to
suche
errour
All
be
it
the
whyche
conceyte
that
a
man
hath
wythin
hym
for
the
tyme
stonde
thetayenst
for
ho●
wrytte
sayth
Oris
aunt
confessro
fit
ad
salutem
that
is
to
say
knowlegyng
of
mouth
is
made
to
mannes
helthe
.
for
it
is
not
dysceyued
thorugh
gi●●s
of
his
enmye
/
whtche
deliuer
like
&
〈◊〉
pēlike
as
wel
with
word
as
with
dede
/
wythstondeth
him
as
he
ou
〈…〉
And
he
is
but
a
fable
enmye
&
●●●y
to
ouercome
.
whiche
ouercomyth
no
man
but
he
wyll
himself
.
ye
&
that
wyth
a
besie
wyll
&
approuyd
Nother
sholde
no●
man
be
diseesid
.
ne
wonder
:
though
he
see
our
enmye
the
deuyll
in
suche
dyuers
manner
tempte
suche
goddes
seruauntes
or
chosen
For
this
enmye
as●yeth
the
feblenes
&
freylte
of
euery
mannes
complexyon
/
And
whom
he
seeth
most
sprent
wyth
the
moyst●●
of
malen
colie
.
him
he
trowblith
&
●●aueylith
moost
wyth
goostli
temptacyon
For
clerkes
that
treten
of
kynde
tellen
that
the
smoke
of
blacke
colour
passing
vp
in
to
the
brayn
comyth
euyn
to
the
place
of
the
mynde
.
and
derkyth
his
lighte
.
and
trowbleth
.
lettyng
the
soule
that
it
may
not
deme
as
it
sholde
/
And
those
that
been
traueyled
in
suche
wyse
.
ben
ofte
sory
/
and
dredful
for
ouerthwartnes
And
heuynesse
of
her
complexyon
without
oni
skyle
or
cause
and
suche
drede
or
sorowe
ys
noo
synne
/
sith
it
is
soo
paynfull
/
and
soo
vnwylfull
to
the
sufferer
.
And
ofte
put
in
of
the
deuyll
/
In
soo
moche
that
it
makyth
many
a
man
wene
that
fals
thynges
ben
sooth
.
And
that
errour
were
trouth
/
For
thylke
manner
smoke
of
blacke
coloure
ouercouereth
the
braine
.
and
letteth
suche
mennes
dome
/
that
they
see
not
vtterly
the
sothfastnes
of
thinges
.
Therfor
the
cursid
enmye
considereth
.
and
beholdeth
the
state
of
euery
man
/
For
as
sayth
●eo
the
pope
tretyng
of
circumcysion
this
olde
enmye
leueth
neuer
of
to
caste
forth
ayenst
man
his
gren̄es
of
deceytes
soo
that
he
myght
some
wyse
destroye
the
fayth
of
hem
that
been
in
good
byleue
/
For
he
knoweth
wel
ynough
to
whom
he
shall
profer̄
the
desire
:
and
the
eernyng
of
couetyse
/
to
whom
the
foule
lustes
of
glotenye
/
to
whom
also
he
shal
put
forth
the
steryng
of
lecherye
/
And
to
whom
he
shall
poore
in
the
venym
of
enuye
/
Whom
he
shall
dysease
wyth
sorowe
.
And
whom
he
shall
begyle
wyth
ydle
Joye
/
whom
he
shall
dysease
with
sorowe
/
And
whom
he
shall
dysease
wyth
woundryng
/
For
he
takyth
hede
to
all
mennes
customes
and
weneweth
the
cures
/
And
awayteth
her
occupacyons
/
and
sekyth
out
her
wynnynges
/
And
there
he
besieth
hym
moost
to
anoye
/
where
he
fyndeth
a
man
moost
studyously
occupyed
Thus
sayth
this
clerke
leo
the
pope
¶
And
ofte
he
bryngeth
soo
grete
heuyness
.
and
bytternes
in
to
diuers
mennes
hertes
And
soo
ouer
traueylith
her
complexion
.
thrugh
smytyng
of
drede
/
that
it
semyth
a
grete
payne
to
leue
/
And
grete
●emedye
to
sterne
and
to
be
deed
/
In
soo
moche
that
oft
it
happeth
of
suche
.
that
they
fall
nygh
in
dyspeyre
And
wanhope
of
body
and
sowle
/
For
they
trowen
that
by
encheson
of
suche
manner
temptacyon
.
they
ben
forgeten
of
her
god
.
/
or
vtterly
forsake
of
hym
.
the
whiche
hathe
suffred
his
owne
chosen
soo
to
be
tempted
and
assayed
.
for
as
the
wyseman
sayth
/
Vasa
figuli
probat
forna●
/
that
is
to
say
/
the
euyn
proueth
the
vesselles
of
erth
/
wheder
they
wyll
lightly
breke
/
or
elles
dure
&
last
/
In
the
same
manner
suche
temptacions
of
tribu
lacion
&
disese
assay
&
proue
rihtful
men
/
●oo
what
Job
sayth
.
God
hathe
prouyd
me
as
golde
that
is
I
molten
and
fyned
in
the
fyre
.
For
he
knoweth
all
my
pathes
&
my
wayes
Wherfore
sayth
the
apostle
.
suffre
a
lityll
while
/
yf
so
it
behouyth
that
ye
sholde
be
dyseased
in
this
worlde
and
made
sorowfull
/
that
the
prouyng
of
your
fayth
made
be
made
more
precyous
/
than
ony
golde
that
pasleth
thorugh
the
fyre
/
And
the
angell
Raphael
sayd
to
Tobye
/
for
y●
were
accepted
.
&
well
tolde
of
to
thy
god
/
It
was
nedefull
that
he
sholde
assaye
.
Therfor
in
this
caas
it
nedeth
gretly
of
ghostly
strength
for
to
suffre
pacyently
/
and
mekely
suche
manere
bytternesse
/
put
in
to
the
hert
of
temptacyon
&
tribulacion
/
Where
for
loue
euery
suche
one
say
wyth
Job
/
that
is
ferme
of
pacyence
/
Yf
we
haue
receyued
gode
thynges
of
the
lordes
honde
/
why
owe
not
we
to
receyue
euyll
thynges
.
ye
&
bethynke
he
the
meryte
of
pacyence
now
/
&
the
mede
of
Joye
after
.
&
say
wyth
Job
.
&
pray
thus
Lord
spare
me
not
of
dysease
.
and
thouȝ
y slee
me
.
yet
I
shal
hope
in
the
What
wonder
is
it
though
a
dedely
man
&
a
sin̄er
be
angred
&
anguysshid
here
/
sith
our
Sauyour
sayth
hymselfe
¶
Tristis
est
anima
mea
vs●●
ad
mortem
.
That
is
to
say
:
my
soule
is
sorowfull
&
dredful
to
the
deth
/
Also
in
his
passion
he
cryed
thus
/
my
god
/
my
god
why
hast
y●
forsake
me
.
Loke
also
that
he
bringe
to
mynde
the
worde
that
Ysaye
sayth
in
god
the
faders
behalfe
to
Ihesu
cryst
his
sone
/
and
to
eche
of
his
lim̄es
/
As
for
a
lityl
stounde
I
haue
lefte
the
/
And
for
a
lityll
moment
of
myne
Indygnacyon
.
&
lityll
settynge
by
of
the
for
a
tyme
I
haue
hedde
my
face
a
while
from
the.
But
in
many
thynges
I
shall
gader
the
ayen
to
me
/
and
in
euerlastyng
mercy
.
I
shall
haue
mercy
on
the.
It
is
but
lityll
&
soone
passing
.
what
soo
we
suffre
here
in
degarde
of
the
payne
/
that
sinfull
deseruyth
to
haue
in
/
a nother
worlde
saue
the
mercy
of
god
/
Ne
wounder
noo
thynge
though
a
chosen
of
god
be
goostli
tempted
&
assayed
passyngli
.
all
be
it
that
he
haue
good
wyll
to
his
god
.
for
he
is
but
one
of
byleue
/
ne
oute
of
charyte
by
suche
manner
of
temptacion
but
he
is
more
sadly
strengthed
therby
in
all
good
vertues
/
so
that
suche
one
be
pacient
.
&
take
it
easely
:
The
manere
of
this
temptacyon
&
the
remedye
.
Cryst
shewed
to
his
owne
dyscyples
/
Whan
he
sayd
.
¶
Ecce
sathan
expetiuit
vos
.
&c
/
That
is
to
say
loo
sathanas
the
deuyll
hathe
coueyted
you
:
for
to
syfte
you
he
ther
&
thyder
/
as
who
syfteth
whete
A
man
is
syfted
whan
he
is
Inwardely
/
and
vtterly
examyned
And
assayed
wyth
dyuerse
temptacions
But
he
is
strengthed
&
made
ful
perfytly
:
whan
by
vertue
of
pacyence
&
of
prayer
/
&
also
by
the
holsom
counseyle
of
his
frende
/
he
is
confermed
&
made
sadde
in
good
/
And
herfor̄
.
it
foloweth
¶
Ego
autem
rogaui
ꝓ
tel
&c
.
that
is
to
saye
/
but
I
haue
prayed
for
the
that
thy
fayth
fall
not
/
in
suche
manner
of
temptacyon
/
And
therfor
thyself
somtym
torned
ayen
to
god
Make
stedfast
thy
bredern
/
that
is
counseyle
thy
brodern
〈…〉
r
to
stonde
sadly
ayenst
suche
ghos
〈…〉
gryesli
temptacyons
.
&
fon
dynges
/
Wherfor̄
loke
that
eche
su
c
〈…〉
ne
/
as
ofte
as
he
is
tempted
in
suche
wise
/
that
he
say
with
the
prophete
dauid
.
¶
Quare
tristis
es
anima
mea
/
&c
.
that
is
to
say
.
My
soule
why
arte
thou
soo
heuy
&
sory
/
&
why
dyst●●wsist
thou
me
.
Hope
&
trust
in
thy
god
.
how
euer
so
he
wil
doo
wyth
the
/
And
also
loke
suche
one
praye
.
&
singe
yf
he
can
/
And
doo
somtyme
other
good
dedes
amonge
/
Also
loke
he
beholde
holy
wrytte
/
&
the
sawes
of
prophe
〈…〉
&
pryncypally
crystis
sawes
is
the
gospell
/
And
all
he
it
that
he
fele
noo
sensible
deuocyon
.
ne
swetnes
therin
/
as
for
that
tyme
/
yet
loke
he
suffre
mekely
.
For
the
good
wyll
that
he
hath
therto
/
shall
suffyce
/
&
be
sufficyent
to
him
to
saluacyon
.
Ofte
tymes
the
deuocyon
that
a
man
sholde
haue
&
fest
.
is
profytabli
wythdrawe
from
hym
.
that
his
prāyer
maye
be
the
more
merytory
&
nedeful
.
Loo
what
lernarde
saythe
vpon
this
text
of
the
cantycles
I
haue
soughte
/
&
founde
noughte
/
For
otherwhile
he
sayth
/
our
spouse
&
our
lorde
hydeth
hym
/
whan
he
is
soughte
.
that
we
sholde
seke
him
the
more
besely
/
Herto
acordeth
saynt
austyn
in
a
boke
de
verbo
dni
God
yeuyth
otherwhile
latter
.
for
we
sholde
telle
the
more
deynte
of
his
yeftes
/
For
thynges
longe
desired
ben
the
more
swete
&
likynge
to
the
geter
.
And
ofte
tymes
thinges
soone
goten
/
ben
in
lityll
pryce
as
to
regarde
/
Aske
therfor
.
&
seche
besely
in
thyne
askyng
.
And
holde
on
.
and
encrease
in
thyne
sekynge
that
thou
may
wynne
&
gete
.
For
god
kepyth
to
the.
that
he
wyll
not
that
a
man
yeue
to
the
/
And
why
dooth
he
soo
/
for
thou
sheldest
lerne
to
desire
gretly
grete
yeftes
.
Loo
also
what
saynt
gregory
sayth
.
Thenne
ben
goddes
chosen
best
herde
/
whan
they
be
not
harde
of
hym
after
her
owne
desire
/
For
god
gyueth
to
some
in
the
begynnynge
of
her
lurnyng
a
feling
of
swetnesse
in
d●uocion
/
by
the
whiche
they
may
be
g●ounded
in
the
loue
of
her
god
.
And
yet
afterwarde
he
wythdraweth
it
from
him
soo
thrugh
dysease
that
they
suffre
in
suche
manere
/
that
they
maye
gete
hem
the
more
mede
&
meryte
afterwarde
/
for
her
huge
pacyence
&
suffrynge
For
as
wytnesseth
the
phylosopher
:
vertu
stondeth
moost
in
harde
getyng
of
thinges
and
in
trauerses
to
come
ther
to
.
thenne
semith
it
well
herof
/
that
the
good
goten
of
full
harde
/
soo
it
be
truly
goten
/
is
longest
/
&
wyth
moost
vertue
holden
&
had
.
And
to
be
token
this
our
sauyour
sayd
to
saynt
peter
/
Whan
thou
were
yonge
thou
gyrdest
the
&
walkedest
wh
;
●●●…
y
woldest
/
But
whan
thou
shalte
be
cleer
.
another
shall
gyrde
the.
&
lede
the
whether
thou
wylt
not
/
Also
the
apostle
sayth
to
men
new
conuerted
.
I
yaue
you
mylke
.
and
not
sadde
mete
/
for
as
childern
they
were
as
to
be
nonrysshed
wyth
the
mylke
of
swetnes
&
deuocion
And
after
he
makyth
hem
strong
wyth
fode
of
sorowe
&
tribulacyon
/
It
is
pure
easy
and
swete
to
folow
god
and
serue
hym
in
tyme
of
tranquylite
&
pees
of
herte
/
and
wyth
contynuall
fyghtyng
wythin
forth
/
betwene
fayth
&
the
goost
/
Certes
it
was
full
swete
to
Peter
for
to
be
wyth
cryst
at
his
transfyguracyon
.
For
peter
sayd
/
lorde
it
is
good
that
we
dwelle
stylle
here
/
But
it
was
full
harde
&
ferefull
to
hym
for
to
be
wyth
cryst
in
his
cruel
persecucyon
.
Whan
he
sayd
I
knewe
neuer
that
man
.
And
netheles
he
that
for
a
worde
of
a
wenche
forsoke
hym
tho
.
afterward
thrugh
yefte
&
strengthe
of
the
holy
goost
/
he
knowleged
hym
before
kynges
&
prynces
/
And
stode
wyth
him
stifly
all
to
the
deth
/
Therfor
yf
suche
ghosily
temptacyon
come
/
wexe
in
thyne
herte
therfor
.
as
soone
as
thou
mayst
afterwarde
/
and
praye
besely
.
god
of
hys
grace
.
and
thou
shalte
be
strenger
in
thy
bileue
after
.
than
euer
thou
were
before
ferdermor̄
for
asmoche
as
suche
manere
temptacyons
fallen
somwhat
of
outrthwartnes
of
complecōn
.
loke
eche
suche
one
that
is
soo
tempted
that
he
be
not
moche
alone
by
hymselfe
.
ne
that
he
besie
him
not
ouermoche
whan
he
is
alone
in
thynkyng
on
suche
thoughtes
.
But
lete
him
vse
wyse
counseyle
/
and
speke
of
wyse
men
&
sadde
.
And
as
they
wyll
rede
hym
loke
he
stonde
that
to
in
oni
wyse
/
Lo
what
saith
the
wyse
man
Woo
to
hym
that
is
alone
for
whan
he
falleth
he
hath
none
to
helpe
him
vp
.
&
thenne
whan
a
man
is
thus
trowblid
is
angry
&
heuy
and
dredeful
of
complexion
.
and
also
of
his
temptacion
.
lete
hym
therfor
draw
to
dysporte
&
honeste
myrthe
wyth
strength
&
vertue
of
soule
/
And
the
more
that
he
is
traueled
/
somoche
the
more
loke
he
gyue
hym
as
I
sayd
euer
to
honest
myrth
&
gladnes
This
dide
goddes
apostles
for
thi
went
Joyfull
fro
the
dome
of
princes
&
of
other
domes
men
thanking
god
that
they
myght
be
worthy
to
suffre
payn
&
passion
for
his
loue
And
all
be
it
that
he
fele
noo
suche
goostli
comforte
in
his
sowle
whan
he
is
soo
trowblid
/
as
thise
holi
appostles
felten
/
But
perauenture
he
felith
lityll
or
none
.
yet
loke
he
suffre
mekeli
.
And
drawe
him
there
he
may
be
comferted
outwarde
wyth
honest
companye
&
clene
/
lest
as
sayth
the
apostle
/
Suche
one
myghte
be
spylled
wyth
ouermoche
heuynes
/
And
though
suche
one
drawe
ofter
to
companye
and
to
myrth
.
than
dooth
another
that
is
not
soo
tempted
/
he
synneth
not
there
in
/
soo
,
he
doo
it
to
recouer
his
hele
And
not
for
lust
&
vanyte
.
Also
it
is
to
vnderstonde
that
the
apostle
saith
/
The
angel
sathanas
and
of
derkaes
turneth
oft
:
himselfe
.
all
though
we
see
it
not
into
angell
of
lighte
.
makyng
men
deme
that
vyces
ben
vertues
/
hidynge
errours
&
falsnes
vnder
coloure
of
trouthe
/
Loo
what
sayth
saynte
gregory
/
This
angell
of
the
deuyl
otherwhile
whan
he
seeth
a
man
ocupyed
in
goddis
seruyce
/
the
whyche
he
is
holden
to
doo
of
dette
/
he
makyth
him
to
leue
it
/
And
for
to
thinke
on
his
sinnes
:
and
for
to
haue
conscyence
therof
.
And
for
to
muse
theron
/
and
dispute
therof
in
that
tyme
/
vnder
coloure
of
good
thynkyng
/
whan
it
oughte
be
doo
:
or
to fore
or
after
.
For
as
the
wyse
man
sayth
/
All
thyng
hath
tyme
/
And
therfore
eche
thyng
sholde
be
doo
tyme
/
his
/
THe
moost
souereyne
remedye
.
And
approuyd
for
to
dryue
awaye
suche
fantasyes
and
conceytes
of
goostly
temptacyons
.
is
for
to
praye
/
And
in
tyme
of
prayer
to
lete
all
suche
thoughtes
to
slide
awaye
/
and
tarye
not
vpon
hem
/
For
though
the
enemye
brynge
that
tyme
in
to
thy
thought
.
whether
thou
be
truly
shryue
as
thou
sholdest
/
and
also
bryngeth
the
in
doubte
.
whether
thy
synnes
ben
foryeuen
the.
or
noo
.
the
whyche
weren
foryeuen
/
and
done
away
thorugh
very
confession
&
contricy
on
longe
before
/
And
though
he
know
it
to
be
soo
some
tyme
.
now
is
it
hid
from
his
mynde
/
and
also
his
good
dedes
by
crafte
of
the
enmye
/
that
bringeth
in
thus
to
suche
a
mannes
mynde
gastnesse
&
drede
.
Ne
he
purposith
not
by
sendyng
in
of
suche
thoughtes
for
his
sinnes
that
his
sowle
shold
be
the
more
clene
by
confession
/
Or
by
suche
manere
of
examynacyon
&
ransakyng
But
for
to
trowble
it
.
and
brynge
it
from
rest
and
pees
/
For
this
angell
and
spyrite
of
pestylence
desyreth
.
and
wylleth
alwaye
the
debate
of
sowle
.
whoos
deceytes
and
false
tyzfiynges
in
that
partye
/
a
man
shall
waarly
wythstonde
/
that
ys
for
to
leue
suche
manere
consession
whiche
is
broughte
in
to
the
mynde
by
suche
manner
of
traueyle
.
For
all
be
it
that
confession
be
helthfull
and
nedfull
/
whiche
is
brought
in
thrugh
very
bityng
of
conscyence
Netheles
that
conferssyon
is
neyther
nedefull
/
ne
spedefull
.
ne
profytable
/
whiche
is
broughte
in
by
false
wenynge
or
doubte
/
Ne
this
confessyon
is
not
lefte
in
dyspite
of
religyon
/
and
of
holy
chyrche
/
But
by
cause
for
to
put
away
suche
manner
temptacyon
/
And
that
thyng
is
well
done
.
that
is
done
for
good
meanyng
.
All
be
it
though
it
seme
euyll
to
some
/
For
the
entent
.
&
the
menyng
of
thynges
done
brynge
fynall
mede
.
or
payne
to
the
doer
/
Loo
what
cryst
dyde
/
whan
the
fende
bare
hym
on
honde
that
he
was
goddis
sone
/
And
that
he
miyght
come
downe
fro
the
pynacle
of
the
temple
yf
he
had
wolde
.
Yet
came
he
not
downe
in
haast
at
his
byddyng
/
But
choos
rather
to
come
downe
by
the
grees
of
vertues
and
dyscrecion
/
yeuyng
vs
ensample
that
we
sholde
not
anone
be
buxum
to
his
false
entyfinge
put
in
to
vs
vnder
liknes
of
good
/
but
to
with
stonde
holsomly
by
waye
of
dyscrecyon
/
and
of
good
dome
.
¶
Also
this
fals
spiryte
of
errour
bryngeth
in
otherwhyle
&
wrappeth
the
mynde
wyth
dyuers
perplex
ytees
.
and
doubtynges
.
wyth
wonderfull
and
preuy
sterynges
.
that
he
makith
suche
one
wene
that
thige
that
is
leefull
and
good
/
to
be
sinne
.
and
venyall
sinne
to
be
dedely
sinne
.
And
that
he
must
be
shriuen
of
all
suche
sinnes
in
specyall
Not
for
he
wolde
that
a
man
were
clene
.
But
for
he
wolde
trouble
his
soule
/
&
dysease
it
/
And
brynge
a
man
in
to
errour
of
conscyence
&
mysdemyng
.
Ye
in
soo
moche
that
he
dryueth
mannes
sowle
some
tyme
more
for
to
assente
to
an
erroure
/
than
for
to
meke
hym
after
dew
dyscrecyon
/
and
good
demyng
.
and
this
is
heresie
/
Wherfor̄
eueri
sucht
one
leue
his
errours
after
dyscre●●
counseyle
/
and
dome
of
holy
men
.
&
wyse
:
and
folowe
trouthe
/
And
yf
suche
one
saye
that
he
may
not
put
it
away
/
he
sayth
not
sooth
/
And
he
may
wyllen
to
put
from
him
.
and
then
as
for
that
tyme
it
is
away
And
by
that
as
oft
as
he
wylneth
soo
/
as
ofte
it
is
away
.
For
all
be
it
that
errour
occupie
his
soule
.
yet
he
maye
haue
wyll
that
tyme
to
be
make
&
buxum
/
This
shewed
the
apostle
whan
he
said
/
Leue
ye
not
ne
trust
ye
not
to
euery
spiryte
/
but
preueth
and
assayeth
fyrst
what
hem
ben
/
In
this
manere
asked
Josue
/
whether
the
angell
was
for
hym
/
or
●l●es
for
his
enmyes
/
and
therfore
dysc●●cyon
and
good
dome
is
nedefull
/
For
as
sayd
somtyme
a
wyse
man
.
It
is
nede
that
there
be
a
wyse
ruler
of
vertues
.
so
that
a
man
maye
rightfully
deme
/
betwene
good
&
euyll
/
●●est
a
man
vnder
lickenes
of
good
be
begylyd
wyth
euyll
/
●oo
what
sayth
Aus
tin
de
sp̄u
&
anima
/
That
is
to
saye
in
the
boke
of
mannes
soule
.
Other
while
he
saith
/
a
good
spiryte
/
other
while
an
euyll
spiryte
rauyssheth
a
mannes
soule
/
¶
And
of
this
manere
of
●auysshing
.
we
may
not
well
wete
/
whiche
it
is
of
hem
but
for
the
gode
spiryte
draweth
a
man
to
good
/
and
to
the
/
And
the
other
begyleth
him
and
sedyth
hym
away
warde
/
Ye
in
soo
moche
the
wy●●tid
spiryte
rauysshith
some
mennes
soules
/
that
it
semyth
to
hym
that
is
thus
traueyled
/
that
he
and
the
spyrite
whyche
that
traueyleth
hym
were
bothe
but
one
/
Wherfore
suche
one
wenyth
/
that
suche
vnkynde
temptacyons
/
as
he
hath
/
comen
oonly
of
hymselfe
/
whan
they
came
by
steryng
of
the
wycked
spiryte
/
But
it
is
not
to
trowe
/
ne
stonde
to
his
owne
wytte
in
this
partye
/
but
rather
obeye
to
truthe
/
and
dyscrete
rule
/
For
this
olde
edd●r
is
bothe
fals
and
slye
.
and
wyckid
/
and
disceyuer
of
sowles
/
And
whan
he
maye
not
put
the
mynde
in
to
er●●
ur
by
suche
disceytes
.
he
besieth
him
to
make
it
paynfully
bytter
/
thru●
smytyng
in
of
a
fals
drede
:
And
by
pouryng
in
the
venym
of
hys
wyckidnes
/
Therfore
it
〈◊〉
uyth
in
euery
manner
wyse
to
with
stonde
his
dysceyuable
entysinges
put
in
to
man
vnder
lickenes
of
good
thynge
/
And
suffre
pacyently
and
mekely
the
payne
of
bytternesse
:
that
he
putteth
in
to
a
ferdefull
sowle
/
And
therfore
a
man
shall
put
suche
myswenyng
away
from
hym
/
ne
dwelle
not
.
ne
henge
not
longe
therupon
/
But
suffre
pacyently
.
and
mekely
.
And
truste
al
:
waye
as
he
can
and
maye
for
the
tyme
in
grace
and
godenes
of
his
god
/
For
this
serpent
is
soo
subtil
and
soo
sligh
that
whan
he
seeth
that
he
maye
not
vtterly
make
a
man
to
●inne
/
while
he
is
wakyng
/
he
dooth
what
he
may
to
distrouble
him
wyth
dyuers
yllu●iōs
scornynges
and
fer●s
whan
he
is
slepyng
.
Herof
sayth
saynt
Gregorye
vpon
Job
in
this
wyse
/
The
olde
enmye
the
deuyl
hath
fered
me
by
swemes
For
this
wyckid
spiryte
is
euermore
awaytyng
to
hynder
man
in
what
he
may●
/
And
whan
he
may
not
accombre
ne
ouercome
whyle
he
is
wakynge
/
he
dooth
all
that
he
can
the
more
to
brynge
therto
s●e●ynge
/
And
yet
our
good
god
suffreth
hym
to
doo
in
suche
wyse
/
for
cause
that
a
mannes
bodely
slepe
sholde
not
be
/
ydle
to
the
soule
.
But
rather
enc●●a●inge
●ede
therto
/
-
¶
Aa
lorde
in
how
many
ma●●r
wonderfull
maneres
and
wayes
is
mannes
sowle
tourmented
and
traueyled
/
all
be
it
that
he
loue
and
drede
his
god
/
Herto
I
answere
by
an
●mpne
of
lente
/
where
in
it
is
wreten
thus
¶
O
to●tuose
serpens
qui
mille
per
meandros
.
That
is
to
meane
thus
.
O
thou
edder
so
ofte
wrethen
alowte
/
and
tornynge
hyder
and
thyder
by
a
thousande
holet●●s
and
halkes
/
thou
sekyst
&
castest
thy
qweynt
▪
&
ouer
/
thwart
gy●●s
for
to
trau●ylle
/
and
dysease
hertes
that
hen
/
or
wolden
be
in
rest
and
qu●ete
.
Therfore
sith
soo
many
temptacyons
maye
falle
vnto
a
righfull
mannes
soule
/
and
truly
byleuynge
/
Comforte
the
wel
in
this
.
that
the
holy
goost
wyll
not
leue
the
wythoute
his
helpe
.
al
be
it
that
thou
●el●
it
not
anone
as
thou
woldest
▪
¶
A
howe
py●●ous
.
and
prouffytable
/
howe
charitable
and
helthful
it
is
to
comforte
.
and
strengthe
the
man
/
that
is
trowb●id
and
tormented
/
desolate
/
and
forsaken
.
And
to
●●ed
oute
in
to
refute
of
reste
and
of
comforte
hym
that
passith
thus
by
the
fyre
of
pr●uyn●●
and
trybulacyon
/
And
though
he
that
is
thus
trowblid
gete
not
anone
.
but
wante
by
longe
tyme
the
rest
and
comf●rte
of
spiryte
that
he
desireth
Netheles
hope
he
stedfas●●y
that
he
shall
haue
it
at
the
ende
/
Wherfore
suffre
he
mekely
/
&
thynke
on
this
that
many
tribulac●ns
fallen
to
rightfull
men
and
good
But
wete
well
what
he
sayth
mo
●●anone
afterward
/
of
all
thise
tribulacyons
.
and
anguysshes
our
good
god
deliuereth
them
whan
he
se
▪
eth
it
for
the
best
.
O
Thou
hiest
best
and
mooste
wonderful
goodnes
that
suffrest
vs
be
tempted
.
not
for
we
sholde
be
caughte
or
ouer●●me
therwyth
But
for
we
sholde
as
pye
the
ferynges
of
our
enmyes
/
that
is
to
saye
of
the
wo●lde
of
〈◊〉
flesshe
/
and
of
the
deuyll
.
And
flee
to
the
as
to
the
moost
siker
hauen
¶
A
lord
here
thou
doost
as
a
good
moder
dooth
to
her
chylde
/
whan
she
wylle
brynge
it
to
beclippe
her
&
colle
her
/
Thenne
yf
he
wyll
not
doo
it
anone
/
she
sheweth
to
hym
some
ferdefull
thynge
.
And
whan
he
seeth
it
/
he
cryeth
/
and
fleeth
to
her
for
fere
.
Thenne
is
she
redi
with
her
armes
spradde
abro