¶ richard roll hermit of Hampull in his contemplations of the dread and love of god with other diverse titles as it showeth in his table.  
  

  

¶ Opus Ricardi roll hermit de Hampull qui obiit Anno christi. M.CCC.xlix.  
THis short epistle that followeth is divided in sundry matters/ & each matter by himself in sundry titles as this calendar showeth. And that thou mayst soon find what matter the pleaseth/ these titles been here in the epistle marked with diverse letters in manner of a table  

A ¶ How each man should desire to love god.  
B ¶ How men sometime loved god/ & how holy men sometime were visited with sweetness in the love of almighty god.  
C ¶ What is dread & how a man should dread god  
D ¶ What is charity & how & why thou shalt love thy go  


¶ Of four degrees of love/ & in the first been five points.  
¶ Ordained love. 

E ¶ The first is that thou shalt love thy flesh only that it be sustained.  
F ¶ The ii is thou shalt love the world to no superfluity.  
G ¶ The iii is thou shalt love thy neighbour for god.  
H ¶ The fourth is thou shalt love thy friend for his good living.  
I ¶ The fifth is thou shalt love thine enemy for the more dread.    
¶ In the second degree of love been three points. ¶ Clean love 

K ¶ The first point is thou shalt love no vice with virtue.  
L ¶ The second is thou shalt hate all evil customs.  
M ¶ The third is thou shalt not set light by sin be it never so little.    
¶ In the third degree of love be five points ¶ Steadfast love. 

N ¶ The first is thou shalt love god with all thy desire.  
O ¶ The second is thou shalt in the beginning of thy works think on the worship & dread of god.  
P ¶ The third is thou shalt do no sin upon trust of other good deeds.  
Q ¶ The fourth is thou shalt rule the discretely that thou fail not for none fervent will.  
R ¶ The fifth is thou shalt not leave thy good living for faint heart ne for temptation.    
¶ In the fourth degree of love been viii points. ¶ perfit love. 

S ¶ How by increase of virtues thou mayst come to perfection.  
T ¶ How good will is & may be in diverse manners  
U ¶ What perfit is in prayer and in what manner thou shalt pray.  
X ¶ How thou mayst beware & know of temptations waking or sleeping/ & how thou shalt with stand them.  
Y ¶ How thou shalt be patient & what time patience is most needful.  
Z ¶ How perseverance is needful & how thou mayst be perseverant.  
AB ¶ By what prayer or thought thou mayst be stirred to devotion.       
¶ Explicit tabula.   

IN the beginning and ending of all good works worship & thanking be to almighty god/ maker & bier of all mankind/ beginner and ender of all goodness/ without whose gift & help no manner virtue is ne may be/ whether it be in thought/ will/ or deed/ than what ever we sinful creatures think or do speak or write/ that may turn in to profit of man's soul/ to god only be the worship that sent all grace/ to us no praising/ for of us without him cometh no thing but filth & sin. Now than good god of his endless might & plenteous goodness grant me grace to think somewhat of his dear love & how he should be loved/ of that same love some words to write which may to him be worship/ to the writer meed/ and profitable to the reder. Amen.  

A ¶ How each man should desire to love god.  
Among all creatures that ever god of his endless might made/ was there none that he so loved as he did mankind/ whom he made everlasting bliss in stead of angels/ which did fall from bliss down in to hell. But that good god loved so man/ that for as much as man had forfeited that bliss thorough sin of Adam/ he of his plenteous charity became man/ to buy body and soul that was lost. In what manner he bought us/ every christian man knoweth or should know/ that no lass price/ but suffered his own precious body to be all to rent with bitter pains of scorging. He suffered also a garland of sharp thorns pressed to his heed/ whiched pierced so the veins that the blood ran down in to his eyen/ nose mouth & eeres. afterward upon the cross his bones were draw out of joint/ the veins & the sinews were borsten for straight drawing/ to the cross he was nailed hand & foot/ and so failed the blood of kind with bitter pains of death. He betook his spirit to the father of heaven/ and than suffered at the last his glorious heart to be thorough pierced with a shapre spear for to give his heart blood to buy man body and soul into joy without end. ¶ If god of his great goodness loved thus man giving him over this wit and reason and all other thing that him needeth/ kindly a man should night and day with all his wits love him and fervently desire to con love such a good god that all thing made all thing giveth and sustaineth. Of this desire there been many men and women which have full great liking to speak of the love of god/ and all day asking how they should love god & in what manner they should love to his pleasance for his endless goodness. To such men & women of that good will and that holy desire I will show first of holy men before this time how fervent some were in the love of god. Also in how high a degree of love some were visited in the sweetness of christ But it may be so that it is full hard for the more party of men & women to come to so high a degree of love/ therefore after the showing of such high degrees of love somewhat I will write to other of simple knowing how they should love god/ as that gracious god will give me grace.   

B ¶ How men sometime loved god/ & how holy men sometime were visited with sweetness in the love of almighty god.  
I find & read of our holy faders in old time that for the love of god they forsook the world and all worldly things and lived in wilderness by grass & by roots/ such men were fervent in the love of god. But I trow there been but few or else none that followen them now/ for we find not by god's law or hest that we should love so. For all be it they were kept & sustained so it was most by the might and grace of god/ as no goodness may be without him yet I trow they lived so moche by the strength of kind that was in man though days. I will not counsel the to live as they died/ for thou mayst by other manner living come to the love of god/ as thou shalt see afterward. ¶ I find also furthermore of other full holy men of right late time which lyveden a full holy life and took their livelihood as feebleness of man asketh now in our days. Some of these men as I have herd and red were visited by the grace of god with a passing sweetness of the love of christ/ which sweetness for an example they showed afterward by their writing to other men following/ if any would travail to have that high desire or degree of love. This love which they have written to other is departed in three degrees of love/ which three degrees they hadden one after an other standing stablished in their desire/ and suffering patiently for the love of god many tribulations & temptations till they come by holy contemplation to the highest degree of love of the three. By this I suppose he that hath grace to come to the first may by gods help come to the second/ & so with a fervent desire & good perseverance he may come to the third. Shortly I will show here these degrees of love/ for by cause all men and women that should read this have not knowing of them/ ne never heard speak of such degrees of love before tyme. ¶ Degrees of high love. i ¶ The first love is so fervent that no thing which is contrary to gods will may overcome that love/ wealth ne woe health ne sickness. Also he that hath this love will not make god ones angry for all the world without end/ but rather suffer all the pain that might come to any creature than once wilfully displease his god in thought or deed. ii ¶ The second love is more fervent for that is so strong/ that what man loveth in that degree all his thought heart & might is so entirely so busily & so perfectly stablished in Ihesu christ that his thought cometh never from him but when he sleepeth. iii ¶ The third degree of love is highest and most wonderful/ for what man cometh to that love/ all comfort and all solace is closed out of his heart/ but only the joy of Ihesu christ/ Other joy may his heart not receive for sweetness that he hath of the joy evermore lasting. This love is so brenning & so gladding that who so hath that love may as well feel the fire of brenning love in his soul/ as an other man may feel his finger burn in earthly fire. This love may well be called a brenning love. And if men had such sweetness in the love of god of so late time I suppose well that the same we may have now by the gift of god if we were as fervent in love as they were. But these degrees of love been set upon so high love to god/ that what man should have the first of these three/ behoved that he were a sad contemplative man or woman. And by cause mankind is now & evermore the longer the feebler or peradventure more unstable/ therefore uneath should we find now a sad contemplative man or woman. Men of religion have taken diverse habits of contemplative life. Men & women also that been enclosed as it seemeth liven a contemplative life/ & so with gods grace they do so for the more party. But for to speak of high contemplative life as holy men lived before this time it seemeth there been right few. Therefore I trow that I may sickerly say that few there been now that will or may travail now to have such high degrees of love as I have rehearsed before. Nevertheless what so ever thou be that readest or hearest this/ be never to slower to travail. For if thy desire be set fervently & lovingly holding the unworthy to have so high a ghostly gift before an other man/ & puttest thy desire to god's disposition trustyngly he will dispose that is best for thee/ whether thou haste thy desire or have it not. But it is first needful to the that thou have other three degrees of love that the same holy men wrote in their treatise/ which be not of so high a degree as though that be rehearsed before. i ¶ The first degree of these is/ when a man or a woman holdeth the commandments of god & keepeth himself out of deadly sin/ & is stable in the faith of holy church. Also when a man would not for none earthly thing displease god/ but truly standeth in his degree whether he be religious or secular. In this manner every man behoveth to love his god that will be saved/ therefore I counsel the to have & keep this love or thou climb to any higher degree. ii ¶ The second degree is when a man forsaketh all the world for the love of god/ that is for to say his father his mother & all his kindred & followeth christ impoverte. Also standeth night & day/ how clean he may be in heart how chaste in body/ how meek & buxom/ how clean in all virtues/ & hate all vices/ so o that all his life be ghostly & none thing fleshly. iii. ¶ The third degree is highest/ for that is a full contemplative life as when a man or a woman loveth for to be alone from all manner noise. And when that he is sadly set in this life and in this love with his ghostly eyen than may he see in to the bliss of heaven. And than his eyen be so enlumined and so clear lighted with grace of ghostly love and also through kindled with the gracious fire of Christ's love that he shall have a manner of brenning love in his heart evermore lasting and his thought evermore upward to god. ¶ Thus as I have rehearsed god hath visited his servants giving them a special savour lo tove him by their holy living. Many other men and women there be which please god full well standing truly in their degree as men & women of the world/ both lords & ladies & other husband men women & wives. For all be it they may not come to such high contemplative life it sufficeth them to have the first degree of these three which I rehearsed last/ for that every man is bound to keep. ¶ If thou desire to have an higher degree of love in to the worship of god/ travail as other men died & ask help and grace with good perseverance if it please god to perform thy will & bring the to thy purpose. But for as much as there be many that have not a sad ground ne but little feeling how they should love and dread god/ which is speedful & needful for all men to know. Therefore to such as be not knowing I will show first in what manner they should love & dread god/ that they may be the more stable in the love of god. After that I shall show by the grace of god four degrees of love/ which every christian man religious & secular should hold and keep & may perform for the more party if his will be fervently set to the love of god. ¶ Now than as I said I shall in the beginning with the help of god write & show somewhat of the dread of god/ that shall be to his worship & profit to the reder.   

C ¶ What is dread/ and how a man should dread god.  
I Reed that the dread of god is beginning of wisdom. ¶ dread as clerks have written before this time is in many manners. But I suppose three kinds of dread been most needful for to know. The first is dread of man or dread of the world. The second is called dread of servage. The third is called a chasted dread or a friendly dread. i ¶ The first which is dread of man or of the world is/ when a man or woman dreadeth more the punishing of the world as beating the body or prisoning than the punishing of the soul. Also when a man dreadeth more to lose his temporal goods in this passing world than to lose the bliss without end/ this dread is counted for nought/ for god almighty forbade this dread when he said thus. dreadeth him not that may slay the body/ but rather dread him that may send the body & soul in to everlasting fire. ii ¶ And the second dread which is the dread of servage/ is when a man withdraweth him or abstaineth him fro sin/ more for dread of the pain of hell than for love that he should have to god. Every such man what goodness he doth it is not for dread to lose everlasting bliss which he desired not/ but for dread only of suffering of great pains which he dreaded sore this dread sufficeth not as thou shalt see afterward/ but yet it may be good & profitable. iii ¶ The third dread which is called a chaste or a friendly dread is/ when a man dreadeth the long abiding here for great desire that he hath to be with god. Also when he dreadeth that god will go fro him/ as peradventure he withdraweth his grace fro him. Also when he dreadeth to displease god for the great love & desire that he hath for to please god/ such dread cometh of love & that pleaseth moche god. Take than heed how here be rehearsed three manner degrees of dread/ i'll the first for it is not profitable. The second may be profitable/ for some men there be which dread god by cause they should not be sent into hell to burn there with the devils in everlasting fire. This dread may be good for by this way they may come in to the love of our lord god as by this way that I shall show. All be it that thou dread our lord god only for pain yet lovest thou not god whom thou dreadest/ thou desirest not yet goodness of virtues/ but thou withstandest that wickedness of vices/ when thou withstandest the wickedness thou beginnest to desire goodness. When thou desirest goodness & virtues/ than cometh in to the the third manner of dread/ which is called as I said a chaste or a friendly dread. For than thou dreadest to lose the goodness & grace that god hath put in thee/ thou dreadest than also to lose the bliss that is ordained for thee/ & so by this thou shalt dread god that he forsake not thee/ when thou dreadest god in this manner then hast thou him sickerly with thee/ & so for his love thou shalt desire to be with him. Thus mayst thou well know how dread of god may bring the in to the love of god/ if thou love god than thou hast wisdom/ so thus the dread of god is the beginning of wisdom. Take heed then and dread god in the manner as I have rehearsed/ for if thou dread well god thou shalt not be slow in his service. He that dreadeth well god leaveth no goodness undo which he may do to the pleasure of god. If thou dread god thou wilt keep his commandments/ and the dread that thou hast to god shall bring the in to everlasting sickerness where thou shalt never dread. Of the dread of god waxeth a great devotion and a manner sorrow with full contrition for sins/ through that devotion and contrition thou forsakest thy sins/ and peradventure somewhat of thy worldly goods. By that forsaking thou lowest the to thy god & comest in to meekness/ thorough meekness thy fleshly lusts been destroyed/ by the destruction all vices be put out & vanished away/ by putting out of vices than virtues begin to wax and spring. Of the shining of virtues the cleanness of the heart is purchased. By cleanness of thy heart thou shalt come to full possession of the holy love of christ. By these words thou mayst know how thou shalt dread for love/ & how thou mayst come to love through dread of god. But the more love increaseth in thee/ the more dread goeth from thee/ so that if thou have grace to come to a fervent love thou shalt but little think on dread for the sweetness that thou shalt have in the love of god. but yet be thou never so perfit it is needful that thou dread discreetly as long as thou art in this world/ for as much as I said thou mayst come to love if thou dread god/ see now furthermore what is charity & love to god. How & in what manner thou shalt love him/ why thou shalt love him. How thou shalt know when god of his mercy granteth the that grace to con love him.   

D ¶ What is charity and how & why thou shalt love thy god. ¶ Of four degrees of love/ & in the first been five points. ¶ Ordained love.  
charity as I read is a love that we should have to god/ for as much as he is almighty god. also charity is a love whereby we should love our neighbour as ourself for god. And these be two principal commandments of god. The first longeth to the love of god/ which is the greatest commandment of the law of god. The second longeth to the love of thy neighbour and this is like to the first/ & thus thou hast what is charity and love. See now how thou shalt love god/ thou shalt love god with all thy heart/ all thy soul/ & with all virtue as thus. When thou puttest away from the or withstandest with all thy power all thing that is pleasing or liking to thy flesh for the love of the blessed flesh of christ/ than thou lovest him with all thy heart & all thy soul. Of this matter thou shalt her more afterward/ but see now furthermore how thou shalt love him. ¶ The causes why thou shalt love god been without number having reward to his benefits/ but two causes we have principally above other One is for he loveth us first with all his heart and all his soul sweetly & strongly. sweetly when he took flesh & blood & became man for our love. Strongly when he suffered death for love of man. The second cause is/ for their is no thing that may be loved more rightfully ne more profitable. More rightful is there none than the love of him that made man and died for man. More profitable thing is there none that may be loved than almighty god/ for if we love him as we be bound/ he will give us joy and bliss without end/ where no thing lacketh but all thing is plenteous and everlasting. See now how thou shalt know when god putteth grace in the for to know love. When the travail which thou hast for the love of god is light & liking to thee/ than thou beginnest to have savour in the love of god. For there is no manner travail grievous ne travailous to him the loveth god fervently & travaileth wilfully for the love of god. ¶ Also steadfast love feeleth no bitterness/ but all sweetness/ for right as bitterness is sister to the vice of hatred/ right so sweetness is sister to the virtue of love so that in love is all sweetness. ¶ Also the travail of lovers may be in no manner travailous negrevous. For right as hawkers & hunters whatever travail they have it grieveth them not for the love & liking that they have in their game/ ryghth so what thing it be that a man loveth & taketh upon him a travail for that thing that he loveth or else it is no travail/ and if it be travailous it liketh him to have travail for that thing which he loveth. Take than good heed of these words/ for if thou love god thou wilt gladly travail & suffer for the love of god/ if thy travail seemeth than light to thee/ or else if thou lovest or desirest gladly to have travail for the love of god thou mayst well know that god of his grace hath put in the a beginning to come to love. When thou hast such a gracious beginning withdraw not the love from him for no manner disease that may fall to the. For many men & women there be that while they be in prosperity/ that is to say/ while they be in wealth & in rest gladly they will show love to god such as they can. But if god sendeth him any disease or any manner of chastising anon her love suageth & that is no sad love. For who so loveth trustyngly & sadly he loveth as well in his adversity as in prosperity/ for what god sendeth to us it is for our profit/ therefore be it health be it woe that he sendeth we should heartily thank him & not withdraw our love from him for no need that he hath to our love/ but for great profit that we should have to love him/ & for his great goodness that he will chastise us here all for our better. Thus than have I showed in few words what is charity & love to thy god/ how thou shalt love him/ why thou shalt love him/ and how thou shalt know when thou hast grace to con love him. Learn than thus to love & see now ferther more what profit and grace cometh of love. ¶ In the love of god been five gracious things Fire/ light/ honey/ wine/ & son.  
1. ¶ The first is fire cleansing the soul of all manner vices through holy meditations. ii ¶ The second is light shining in the soul with clearness of virtues thorough holy prayers. iii ¶ The third is honey making sweet the soul when he hath in mind the benefits & the great gifts of god almighty/ & yielding to him thankings. four ¶ The fourth is wine fulfilling the soul with a great gladness through a sweet contemplation. .v. ¶ The fifth is a son making the soul clear with a shining light in mirth withouten end & gladding the soul with an easy heart in joy & bliss evermore lasting. Thus thou mayst see what profit he shall have that can well love. God than of his great grace grant us him so to love as it is most to him pleasing. Amen. ¶ Now furthermore I will show to the as I said before/ four degrees of love which thou mayst keep & easily come to one after an other if thou have good will.    

Hour degrees of love there be/ the first is called an ordained love or else ordynat love/ that is to say a love ordained to be known and kept of all manner men & women of every degree in the world. To this degree of love longen .v. points to be kept. The first is thou shalt love thy flesh only that it be sustained. The ii is that thou love the world to no superfluity. The iii is that thou love thy neighbour for god. The four is that thou love thy friend for his good living. The .v. is to love thine enemy for the more meed of god.  

E ¶ The first is that thou shalt love thy flesh only that it be sustained.  
THe first point is as I said thou shalt love thy flesh only that it be sustained as thus. Thou shalt take meet & drink clothing and all other thing that is needful to thy body/ in reasonable manner to keep thy body in his estate in comfort of thy soul to travail & continue in the service of god/ & not for to nourish thy flesh in lust & liking with diverse delicate meats & drinks/ for there of cometh foul stinking sin & many bodily sickness/ namely when there is to much excess. This witnesseth an holy clerk & saith/ they that delighted them in lusts of the flesh they have full often many diseases in their flesh. ¶ Also as I read a soul that is wont to delights of the flesh gathereth together many filths and wickedness. Thou mayst also do no excess/ for if thou use the to excess/ thou fallest in to the vice of gluttony/ which thou knowest well is deadly sin. Of the sin I read thus/ where the vice of gluttony reigneth in any man he loseth the ghostly strength if he had any before. And but if the womb of gluttony be suaged all his virtues been cast down/ therefore love thy flesh to sustentation & not to delights & to excess/ for here thou mayst well know & see that it is good & needful to flee delicacies. But thou shalt understand here that I council the not to forbear any meet or drink in special/ for the vice of delicacy is not in the meet/ but in the lust that thou hast in meet/ therefore saith an holy clerk. Often we take dainty meats without blame/ & sometime other meats and common to every man not without guilt of conscience. So thus it seemeth well when we take any meet for delight more than for sustenance we offend god/ therefore flee delights & lusts of meet & drink and love thy flesh only that it be sustained/ & than thou hast the first point of this degree of love.   

F ¶ The second is thou shalt love the world to no superfluity.  
THe second point is thou shalt love the world to no superfluity. As thus if thou love god thou shalt not desire ne love vanities of the world/ ne worldly goods more than the needeth. If god hath ordained the to an high degree in the world/ as for to be a lord or a lady/ or for to have any sovereignty ghostly or worldly/ by reason reverence must be done to the more than to an other man or woman. For after that the first man Adam was inobedient to god's commandment it was ordained by almighty god that man should be subject to man. Also for as much as the people must have governance/ therefore it is reason to do reverence to them that have power & governance above other. But all be it that thou be great & worldly worship must be do to thee/ love it not ne desire it not but meekly yield all that worship to god which might have made the a subject there he hath ordained the a lord or a sovereign/ & through that lownes thou shalt have some grace to withstand the desire of worldly vanities. I say furthermore/ if thou love the world to none superfluity/ thou shalt not desire ne love worldly good more than the needeth. As thus thou knowest well enough in thy beginning whether thou art lord or subgect/ poor or rich/ hold the apaid with thy degree so that thou have thy sustenance/ & desire to be no greater/ but only as gods will is & as he will dispose for the. If thou hold the not paid with that that god hath sent to the and to thine a reasonable livelihood/ but ever desirest for to be greater and greater in the world than thou lovest the world to superfluity for thou desirest more than thou needest & so by that foul desire thou fallest in to the vice of covetise which is reproved by god's law as a foul deadly sin. This sin is full perilous/ for I read where that the sin of covetise is in a man that man is made subgect to all other vices. I find also that covetise and pride be as it were one vice or one wickedness/ in so much that yet where pride reigneth there is covetise/ & where covetise reigneth there is pride/ this vice is so wicked & so grievous & as long as it reigneth in any man he shall have no grace for to draw to god ward. This witnesseth well a full holy clerk saint Gregory & saith thus in an Omelye. That in none other wise we may ne can never come ne draw to the beginner & maker of all goodness/ but that we cast away from us the sin of covetise which is rote of all evils. Than it seemeth well if thou wilt come to the love of god thou must flee the sin of covetise ¶ Three things there be in the world as I read which men desire above all other worldly things The first is richesse. The second is lusts. And the third is worship. Of richesse cometh wicked deeds. Of lusts cometh foul deeds. And of worship cometh vanities. riches engendereth covetise. lusts nourisheth gluttony & lechery/ & worship nourisheth boost & pride. Thus thou mayst know what peril it is to love the world more than need is/ & than thou shalt keep the second point of this degree.   

G ¶ The third is thou shalt love thy neighbour for god.  
THe third point is how thou shalt love thy neighbour for god/ to this thou art bound by the commandment of god where he commandeth & saith/ thou shalt love thy neighbour as thyself/ if thou shalt love him as thyself needs thou must love him/ thou shalt love him also for god. Of this love speaketh saint Austyn & saith/ thou shalt love god for himself with all thy heart/ & thy neighbour for god as thyself/ that is to say/ look where to and for what thou lovest thyself so thou shalt love thy neighbour. Thou shalt love thyself in all goodness & for god/ right so thou shalt love thy neighbour for god & in all goodness but in none evil/ therefore saith the same clerk. He that loveth men that is to say his neighbours he loveth or should love them for they been good & rightful or else that they may be good & rightful/ & that is to say thou shalt love them in god or else for god/ & in this manner every man should love himself Also of the love of thy neighbour I read when thou forsakest a singular profit for the love of thy neighbour than thou lovest thy neighbour. Also thou lovest thy neighbour as thyself when thou dost him no harm but desirest the same goodness & profit ghostly & bodily to him that thou desirest to thyself. Love thus thy neighbour or else thou lovest not god. To this accordeth an holy clerk & saith. By the love of god the love of thy neighbour is purchased/ & by the love of thy neighbour the love of god is nourished/ for he that taketh no heed to love his neighbour he can not love his god. But when thou hast first savour in love of thy neighbour/ than thou beginnest to enter in to the love of god. Love thus thy neighbour for god & than thou keepest the third point of this degree of love.   

H ¶ The fourth is thou shalt love thy friend for his good living.  
THe fourth point is/ thou shalt love thy friend for his good living. If thou have a friend that is of good living/ thou shalt love him in double manner/ for he is thy friend and for the goodness that is in him/ if he be not good of life but vicious thou mayst love him but not his vices. For as I read perfit friendship is when thou lovest not in thy friend that should not be loved/ and when thou lovest in him or desirest to him goodness which is to be loved. As thus though it be so that thy friend liveth so foolishly thou shalt not love him folly living but that he may by god's grace amend him and be perfit in living For what man it be that loveth himself in folly he shall not profit in wisdom. Also the same clerk saith in an other place loveth not the vices of your friends if ye love your friends. Love than thy friend for his good living/ & than thou shalt keep the fourth point of this degree of love.   

I ¶ The fifth is thou shalt love thine enemy for the more meed. ¶ In the second degree of love been three points ¶ Clean love.  
THe fifth point is thou shalt love thine enemy for the more meed. A great deed of charity it is & medeful to forgive them that have trespassed against us with all our heart. ¶ It is but little goodness & full less meed to be well willing to him that doth the no harm/ but it is a great goodness & a greater meed that thou be well loving to thine enemy. And that thou do good & will good with all thy power to him that doth evil or is in will to do evil to the with all his power. Of this matter speaketh an holy clerk and saith. It is holden a great virtue among worldly men to suffer patiently their enemies/ but it is a greater virtue a man to love his enemy/ for that virtue is presented as for sacrifice before the sight of almighty god. Also to this purpose accorden the words of christ where he said to his disciples. love your enemies/ do good to them that hate you/ & pray for them that pursue you to disease/ & for them the despise you that we may be the children of the father in heaven. Love than thine enemy for the more meed if thou wilt keep the fifth point of this first degree of love. ¶ Shortly thus been declared to the the five points of the first degree of love. In the first if thou take good heed thou art warned and counseled for the love of god/ and as thou art bound by all christian laws to withstand the sin of gluttony & all other fleshly lusts In the second point to withstand the foul vice of covetise pride & all other vanities of the world. In the three last points to love thy neighbour thy friend & all other men for the love of god and for the more meed. Love than god in this first manner of love/ and thou shalt through his great grace if thou wilt come to the second degree of love.    

THe second degree of love is called a clean love if thou wilt come to this second degree of love thou must keep three points. The first is/ that thou love no vice with virtue. The second is that thou despise all evil custom. The third is that thou set not little by sin whether it be little or great.  

K ¶ The first point is thou shalt love no vice with virtue.  
THe first point is/ thou shalt love no vice with virtue. As thus what ever thou be in man's sight/ beware that thou be not vicious Inward in thy soul under colour of virtues which that she west openly. Our ghostly enemy that fiend hath many subtleties to deceive mankind. But among all this it is a great deceit/ when that he maketh a vice like to virtue & virtue like to vice. This thou mayst see by ensample. For all be it that mercy is a great virtue where that it is kept & in the worship & in the name of god yet it is vicious where it is do in worship of man & not of god. Also where virtue of righteousness is turned in to vices/ when it is do for worldly covetise or else for anger or impatience. The vice also of pride is hid sometime under meekness. As when a man loweth & meeketh himself in speech and in bearing to be hold meek & lowly. patience also seemeth in many a man when there is none. As when a man would take vengeance if he might for the wrong that is do to him/ but for he may not/ or else he hath no time to wreak him on his enemy/ for that cause he suffereth & not for the love of god By these ensamples & many other thou mayst well know that vices sometime be like to virtues. To this accordeth saint Iherom & saith thus. A great & an high cunning it is to know vices & virtues for all be it that vices & virtues be contrarious/ yet they be so like that uneath the virtue may be know from the vice/ ne the vice fro the virtue Beware therefore & love so sadly virtues without any feigning that thou hate all manner vices/ and so thou mayst keep the first point of this degree of love.   

L ¶ The second is thou shalt hate all evil customs.  
THe second point is thou shalt despise all evil customs. A great peril it is to have an evil deed in custom. For as I read/ sins be they never so great ne so horrible/ when they be draw in to custom they seem but little to them that use such sin in custom/ in so much that it is to them a great liking to tell and show their wickedness to all other men without any shame. Of this & such usage speaketh an other holy clerk & saith. When sin cometh so in use that the heart hath a lust & a liking there in/ that sin shall full faintly be withstand. For when a sin is brought in to custom it bindeth sore the heart & maketh the soul bow to him that it may not rise again & come in to the right way of clean life. For when he is in will to rise/ anon he slideth & falleth again. For this saith the same clerk in an other place. Many there be the desiren to come out of sin/ but for as much as they been closed in the prison of evil custom they may not come out from their wicked living ¶ Also to this purpose I read that he that useth him not to virtue in his young age he shall not con with stand vices in his old age. Thus thou mayst well see that if thou be used in any sin it will be full hard to with stand it. And but thou leave all manner sin to thy power thou hast none clean love to thy god/ therefore with stand all manner sin & take none in custom/ than thou shalt keep the second point of this degree of love.   

M ¶ The third is thou shalt not set light by sin be it never so little. ¶ In the third degree of love be five points. ¶ Steadfast love.  
THe third point is/ thou shalt not set light by sin/ as thus. What ever sin it be little or great/ dread it right discreetly in thy conscience and set not little there by. For as I read what man that passeth measure in taking of his livelihood as often more than him needeth that man offendeth god/ this seemeth to many men full little trespass. But this holy man saint Austyn saith. It is no little sin for as much as we trespass every day there in for the more party In as much as we sin therein every day we sin therein often/ & by that we multiply our sins & that is full perilous/ therefore it is full needful to dread all such venial sins & set not little by them. Also venial sins be they never so little/ they be moche to be dread. As the same clerk showeth by ensample of little beasts where they be many to guider/ be they never so little yet they slay & do moche harm. Also the grains of sand be full little/ but yet where a ship is over charged with sand it must needs sink or drench. Right so it fareth by the sins be they never so little they be full perilous. For but if a man be rather ware & put them away they shall make him for to sin deadly. Therefore if thou wilt have a clean love to god/ charge in thy conscience every sin little & great & withstand in the beginning & put it out as soon as god will give to the grace with contrition confession & some almsdeeds. And than thou shalt keep the third point of this degree of love. Here is rehearsed the matter of these points. ¶ Thus been declared the three points of the second degree of love. In the first thou art counseled to love all virtues and hate all vices. In the second point that thou have no sin in usage but that thou void it soon & that thou hate all other evil custom. In the third point that thou art not to light of conscience/ but that thou beware & dread every sin little & great by council of thy confessor. If thou keep thus these points for the love of god than thou lovest god in the second degree of love/ that is to say in a clean love. Love than sadly in this degree/ & by god's grace thou shalt the sooner come to the third degree of love.    

THe third degree of love is called a steadfast love. If thou wilt come to this degree of love thou must keep five points. The first is thou shalt love god with all thy desire. The second is what ever thou do think upon the worship & dread of god The third is thou shalt do no sin upon trust of other good deeds. The fourth is thou shalt rule the so discreetly that thou fail not for no fervent will. The fifth is that thou fall not from thy good living for faint heart or by temptation.  

N ¶ The first is thou shalt love god with all thy desire.  
THe first point is thou shalt love god with all thy desire/ thou mayst not love steadfastly but thou love with all thy desire. An holy desire it is to desire the presence of almighty god for the great love that thou haste to god. Such an holy desire is so acceptable to god as I read/ that what man hath a great desire all be it he speak not with the tongue/ he crieth full loud with the tongue of his heart. And that not desireth how ever he loveth to our sight outward/ or speaketh to our hearing he loveth not in his heart & as a dumb man he is to fore god which may not be herd. Of such holy desire I read also the longer that love lacketh which is so sore desired the more fervent is his desire which abideth & that desire beginneth to burn thorough strength of that desiring love/ in so much that though the body or the flesh fail that desire is nourished & increased. To this accordeth saint Gregory & saith/ holy desires wexen & increasen in tarrying & abiding/ for where desires fail in abiding there is no sad desire. Thus than love god steadfastly with all thy desire/ & so thou shalt keep the first point of this degree of love.   

O ¶ The second is thou shalt in the beginning of thy works think on the worship & dread of god  
THe second point is what ever thou do think upon the worship & dread of god. If thou keep this thou shalt the more sickerly live to god's pleasure. For what deed thou art in will to perform in worship of god thou mayst be sicker of great meed. Also if thou dread god thou art afeard for to do any thing that should be displeasing to him/ & for as much as thou dreadest thou dost it not. So by that dread thou leavest that thing undo which should turn the in to great peril of thy soul if it had been performed in deed. By this thou mayst well know that it is full spedful to think in the beginning of all thy works upon the worship & dread of god. To this accordeth the teaching of saint Poule where he saith thus. What ever ye do in word or in deed/ do it in the name of our lord Ihesu christ. For he that beginneth all thing in the name of almighty god he beginneth in the worship of god. Love than so steadfastly almighty god/ that what ever thou shalt do think first in the worship & dread of god/ & thus thou shalt keep the second point of this degree of love.   

P ¶ The third is thou shalt do no sin upon trust of other good deeds.  
THe third point is thou shalt do no sin upon trust of other good deeds. What man that sinneth wilfully he neither loveth ne dreadeth god. If thou sin upon trust of any goodness wilfully thou sinnest so in that thou lovest not steadfastly. ¶ To this purpose I read also that he is full unkind that is full of virtues & dreadeth not god. Also a great folly & a great pride it is for to sin upon trust of any good deeds. For be thou never so full of virtues or goodness/ unkindness to thy god may destroy all though virtues More unkindness mayst thou not show than displease god wilfully/ which is beginner and giver of all goodness/ beware therefore & flee such unkindness/ & do no sin upon trust of other good deeds. Of such unkindness also it is needful for to beware/ for the more acceptable thou art to god thorough thy good living/ the more culpable shalt thou be if that thou fall again in to sin and in to evil living. ¶ And of this thou hast ensample of Adam. For as much as he was fulfilled first with goodness/ therefore his trespass was much the more when that he fell in to sin. ¶ Also I read that it is but a sclyder hope where a man sinneth upon trust for to be saved/ for he that so doth he neither loveth ne dreadeth god. And but if that we love and dread god to our cunning or knowing we may not be saved/ therefore it is more speedful for to dread well than to trust amiss. Also it is more profitable a man to hold himself low & feeble than to desire to be holden strong/ and for feebleness to fall and be lost. Take heed than what goodness that god putteth in the and thank him meekly & pray him of continuance/ & do no sin up trust of other good deeds. And thus thou shalt keep the third point of this degree of love.   

Q ¶ The fourth is thou shalt rule the discreetly that thou fail not for none fervent will.  
THe fourth point is thou shalt rule the so discreetly that thou fail not to fervent will. To keep this it is needful to the to have the virtue of discretion as thus. If thou take for the love of god so much abstinence waking or other bodily penance that thou mayst not for feebleness continue to travail in the service of god/ than is thy will to fervent. For be thy love never so great god is not pleased when thou rulest that in such manner that thou mayst not abide in his service through thy misrule. Therefore beware and rule the up reason/ take no more upon the than thou mayst bear/ busy not the to follow other strong men or women of old time in doing of penance otherwise than thy strength will ask. And govern thy living by good counsel that thou fail not through thine own folly For almighty god of his endless mercy hath ordained heavens bliss to the sinful men through deeds of charity & of meekness where they be done in measure and with discretion. The devil is so envious to mankind that sometime he stirreth an unpartyte man or woman to fast more than he may begin things of high perfections having no regard to his feebleness/ in so much that when his bodily strength beginneth to fail either he must continue that he hath begun so folysly for shame of men/ or else utterly leave all for feebleness. To this accordeth saint Austyn and saith. Our wicked enemy the devil hath not a more speedful engine to draw the love of god from man's heart/ than to take us by his false suggestion to love unwisely & without reason/ that is to say as I said before. To stir us for to take fastings wakings and other bodily penances over our might. Take therefore to the discretion & rule the so discreetly that thou fail not for to fervent will/ and than thou mayst keep the fourth point of this degree of love.   

R ¶ The fifth is thou shalt not leave thy good living for faint ne for temptation.  
THe fifth point is/ thou shalt not fall fro thy good living for faint heart ne for temptation. To keep well this point it is needful to have a perseverant will & a stable heart against all temptations. Some men there be when any heaviness bodily or ghostly or when that any grudging of the flesh cometh to them/ anon they been so heavy & so full of unlust that they leave their ghostly travail & fall fro their good living/ such men have no stable ne steadfast heart. Therefore if thou wilt love god steadfastly suffer no heaviness ne disease ne change thy travail ne thy heart fro thy service and love of god/ but take heed of the words of almighty god where he saith. He is blessed that is perseverant unto his lives end Here of thou hast ensamples of holy martyrs & confessors which never would be departed fro the love of god for all the persecution that might be do to them Also to such men of feeble heart & unlust speaketh saint bernard and saith thus. When thou art unlusty or diseased with heaviness/ have none untrust therefore ne leave not thy travail/ but suffer meekly & ask comfort of him that is beginner & ender of all goodness And all be it that thou have not such devotion than as in other times/ think well how he that gave the such devotion hath withdrawn it for thy defaults as for a time/ & happily to the more meed/ therefore withstand all such heaviness and stand strongly/ suffer lowly/ & take gladly the chastising of god/ & evermore ask help & grace. furthermore some for default of knowing & for unstableness have fall through travail of temptations/ therefore when thou art so travailed with any temptations that should be letting/ or else is dreadful to thee/ change not therefore thy will/ but stand steadfastly & show thy disease to thy ghostly father asking of him to give the such counsel that may be most helping to thy soul. If thou do thus meekly with a full good will to please thy god & to withstand the temptations of thine enemy the grace of the holy ghost will fully fulfil both him & thee/ him for to teach/ the for to learn/ & take of him such counsel that shall be most strength & comfort to the & confusion to the devil. And so by the help of god thou shalt be comforted in such manner that thou shalt not fall through travail of temptations/ but ever the longer the more stable and the more strong in the love of god to thy lives end. Thus than take heed that thou fall not from thy good living for faint heart ne by temptations/ and than thou mayst keep the fifth point of this degree of love. ¶ Here is shortly declared the matter of these five points. ¶ Thus be declared the five points of the third degree of love. In the first thou art taught to love god with full desire. In the second for to do all thing in the worship of almighty god/ and ever for to dread god in the beginning of all thy works. In the third fully to withstand all manner sin/ and no sin for to do upon trust of other good deeds. In the fourth that thou fall not for default of discretion. In the fifth thou art taught & counseled for to have a stable heart and for to withstand all temptations that thou fall not from thy good living. If thou keep thus these five points than thou hast the third degree of love/ which is called a steadfast love to god. And if thou love god steadfastly thou mayst soon come to perfection/ and so by the grace of god thorough increase of virtues thou shalt lightly come to the fourth degree of love.    

¶ In the fourth degree of love been viii points. ¶ perfit love.  

S ¶ How by increase of virtues thou mayst come to perfection.  
THe fourth degree of love is called a perfit love. another love there is all be it I make no mention but of four/ which is called most perfit love. Of that love speaketh saint Austyn & saith. charity is perfit in some men & inparfyte in some men. But the charity that is most perfit may not be had here while we live in this world. Of the same most perfit love speaketh the same clerk thus. In the fulfilling of the country of charity/ that is to say/ in fulfilling of heaven where that all is love and charity. This commandment of god shall be fulfilled where he saith/ thou shalt love thy lord god with all thy heart/ with all thy mind/ and with all thy soul. For while any fleshly desire is in man god may not be loved with all the heart and fnll mind. And by this thou mayst know that there is a passing love which may not be fulfilled in this world/ and that may well be called most perfit love. But here peradventure some man will ask/ why it is commandeth/ but it might be performed in this world. To that the same clerk answereth and saith/ that it is skilful that such a perfection should be commanded/ and this he showeth by ensample in this wise. Right as no man may run even and sickerly but he know whether he shall run. In the same manner no man should know his most perfit love/ but it had be showed in the commandments of god. If no man had known it no man would have laboured him to come thereto. ¶ Now sithen it is so we know it well that it is most perfit love we must needful love it and set us in a ready way while we be here that will bring us even to that most perfit love. A more sicker way is there none in this world than the way of perfit love. Wherefore I counsel the to have this fourth degree of love which is called a perfit love that we may come the more sickerly to perfit love. ¶ Of perfit love speaketh Saint Austyn and saith. He that is ready to die gladly for his brother in him is perfit love. To this accordeth the words of christ where he saith. No man hath more charity in this world than he that putteth his soul for his friends/ that is to say than he that giveth gladly his life for the love of god to win his friends soul. This love is the greatest love in this world/ & many there be I trow through the gift of god that have this perfit love/ but if it think the hard to come to such an high love/ be therefore not aghast. For other perfit love there is wherein thou mayst love perfectly thy god as I find by the teaching of an holy clerk where he counseylleth in this wise. ¶ Yield we us to god of whom we be made/ and suffer we not them to have the mastery over us which been not of so great value as we be/ but rather have we the mastery over them. As thus/ let reason have the mastery over vices/ let the body be subject to the soul and let the soul be subject to god/ & than is all the perfection of man fulfilled. Thus we should live by reason as the same clerk showeth by ensample/ For as we put lively things before them the be not lively. Also as we put witty things before them that have no wyttene reason. Also right as we put though that been not deadly before them that been deadly/ right so if we will live perfectly we must put profitable things before them that been lusty and liking. Also put them that been honest before them that been profitable. Also put them that been holy before them that been honest. And put all things that been perfit before them that been holy. Take heed than of this/ for if thou wilt live after this teaching than thou mayst live perfectly/ if thou live perfectly thou shalt love perfectly live than thus & thou shalt come to perfit love. But for as much as it is full hard to come so suddenly to such a perfit love/ therefore take heed to though three degrees of love which been rehearsed before/ & begin to live sadly in the first/ & than from the first climb up to the second/ & fro the second to the third/ & if thou be sadly stabled upon the third thou shalt lightly come to the fourth where is all perfection/ if thou have perfection thou shalt live perfitly. Begin than at the first degree of love/ & so increase in love & virtues if thou wilt come to this degree of perfit love ¶ I read that some men begin to be virtuous/ some increase in virtues/ and some be perfit in virtues. Right so it fareth by the love of god as soon as thou art in will & beginnest to love god/ that love is not yet perfit but thou must stand fast & nourish that will/ & if it be well nourished it will wax strong/ & if it hath full strength than it is perfit. ¶ To this purpose I read also that no man may be suddenly in so high a degree/ but every man that liveth in good conversation/ which may not be without love they must begin at the lowest degree if they will come to an high perfection. Thus than good brother or sister whether thou be withstand all vices/ and gather to the virtues for the love of god and increase in them till they been perfectly stabled in the. And among all virtues look that thou have a fervent will to be busy & devout in prayers/ stand strongly against temptations/ be patient in tribulations/ & stable in perseverant that thou live perfectly & so come to perfit love. Take none heed of them that set little by perfection/ as of them that say that they keep not to be perfit/ it sufficeth to them to be lest in heaven/ or come within the yates of heaven/ these be many men's words & they be perilous words. For I warn the forsooth what man hath not perfit love here he shall be purged with pains of purgatory/ or else with deeds of mercy performed for him in this world/ and so be made perfit or he come to heaven bliss for thither may noman come but he be perfit. Beware therefore of such light & folly words & trust more to thine own good deeds while thou art in this world than to thy friends when thou art deed/ think also this life is but short the pain of purgatory pass all the pains of the world the pains of hell is everlasting/ & the joy & bliss of saints is evermore during. Think also right as god is full of mercy & pity/ right so he is rightful in his domes. If thou wilt think on these words oft I trust to the mercy of god thou shalt wax strong in virtues & withstand so vices that within a short time thou shalt come to a perfit love when god hath so visited the that thou can love him perfectly than shall all thy will & all thy desire be for to come to the love which is most perfit/ that is to say evermore to see almighty god in his glorious godhead evermore with him to dwell. But for as much as we may not come to our desire/ but we begin somewhat to love him here in this life. Therefore almighty god merciful thorough the beseeching of his blessed mother mary grant us grace so to love him here/ that we may come to the joyful & everlasting life/ where is most perfit love & bliss without end. Amen. ¶ Here is rehearsed shortly how by increase of virtues thou mayst come to perfection & what virtues thou shalt love.  
IN this fourth degree of love/ which is called a perfit love thou art taught and counseled to begin at a low degree if thou desire to have an high degree as thus. If thou wilt have this fourth degree of love thou must begin at the first & so increase in virtues till thou come to perfection. But among all virtues & all other points which been rehearsed before/ five points there be as me thinketh speedful & needful every man to have & keep that any good deed shall begin & bring to good end. The first is that thou have a fervent will. The second is that thou be busy in devout prayers. The third is/ that thou fight strongly against all temptations. The fourth is that thou be patient in tribulations. The fifth is that thou thou be perseverant in good deeds. Of these points I spoke before in the fourth degree of love/ but for as much as they be not there fully declared/ my will is by the help of god to write more openly of each of them one after another/ & first to write of good will for that must be beginning & ending of all good deeds.   

T ¶ How good will is and may be in diverse manners.  
will may be in diverse manners/ & is good and evil/ busy & fervent/ great & strong/ but for as much as reason which god hath give only to mankind teacheth & showeth in every man's conscience full knowing of evil will/ & by cause that good will may be in diverse kinds/ therefore I leave at this time to speak of evil will/ & purpose me fully through the teaching of almighty god to declare somewhat openly the virtue of good will. I trow well that every man would be good or would do some good deed be he never so syful & peradventure not chargeth greatly to be good ne busieth him to do good deed. But for as much as he would good I may not say but he hath a good will. So every man that will well be it strongly or feyntly/ little or great/ and in as much as he would good he hath a good will. Nevertheless though this be a good will it is worthy little or no meed/ for it is no fervent ne busy will. for he desireth to be good without any travail/ & so he suffereth that good will pass & chargeth not greatly to be good ne to do good deed. But what time he busieth him to perform that good will in deed/ in that he desireth to be good & busieth him to do good though he have not fully his purpose ne may not perform his will in deed/ yet there is a fervent will & a busy will & I hope a medeful will. So that what man desireth to be good & to do good deed & thereto busieth him to perform that will in deed of him it may well be said that he hath a fervent will/ yet is that will but little accounted & feeble having reward to a great & strong will. But what time thou hast performed in deed that thou hast so fervently willeth than thou hast a great & a strong will/ so that of every man that is in will to be good or to do good deeds when he performeth that will in deed it may be said soothly of him that he is a man of a great and a strong will. To this accordeth saint Austyn & saith hus. He that will do the commandments of god & saith he may not but he hath a good will/ but that will is but little & feeble/ for he may do & keep the commandments when he hath a great & astronge will. As who saith what man hath a great & a strong will may keep the commandments of god/ and but he keep them he hath no great ne strong will. If thou wilt thou mayst keep the commandments of god/ if thou keep them thou shalt be good & do good/ so if thou wilt thou mayst do good & be good. But yet sometime & oft it talleth that by the grace of the holy ghost we will do somewhat with all our heart to the worship of god that is not in our might ne power to perform in deed/ when our will is set in this manner the goodness of god is so moche that he receiveth that will as for deed. Of this saint Austyn beareth witness & saith. What thou wilt & mayst not do god acounteth for deed. Thus mayst thou know with in thyself when thou hast a little or a feeble will/ a great or a strong will/ & how acceptable a good will is to almighty god/ where thou dost thy business to perform it in deed. But see now more openly & in special points how thou shalt know when thou hast a good will. Saint Gregory saith. We have a good will when we dread the harm of our neighbour as our own disease/ & when we be joyful of the prosperity of our neighbour as of our own profit. Also when we trow other men's harms as by way of compassion/ & when we acounten other men's winnings our winnings as by way of charity. Also when we love our friend not for the world but for god/ & when we love & suffer our enemy for the love of god. Also when we do to no man that we would that no man died to us. Also when we help our neighbour to our power and in will somewhat over our power. These points stand moche by the will without deed/ but who so willeth these fully in his heart to be do hath a good will. And as I said before his good will shall be accounted before god as for deed. Thus than have I showed which is good & fervent will though it be not performed in deed which is a great and a strong will/ and how good will in some points is accounted for deed before god all be it that it be not performed/ so that the willer do his business to his power. ¶ Take heed now furthermore and beware for though thou have all these manners of good will to thy feeling/ it may be so that yet thy will is not rygtfull/ se how. Be thou never so full of wertues but thou conform thy will to gods will in all manner things bodily and ghostly thy will is not rightful. ¶ To this purpose saint Austyn saith thus. The rightwiseness of god is that thou be sometime hole of body & sometime sick/ and peradventure when thou art hole and in prosperity/ than the will of god pleaseth the moche and thou sayest that he is a good god and a courteous/ if thou say so or think so only/ for thou hast health or wealth of body thou hast no rightful will for as much as thou conformest not thy will to gods will/ but only in health and wealth. For if he sent the sickness or other disease peradventure thou wouldest be sorry and grudge against the will and the sending of god/ & so in thy will thou wouldest make the will of god/ the which may not be but evermore right and even bow down to thy will/ which boweth and is full crocked and in this thou hast never rightful heart ne rightful will. But what time thou dressest thy will that is so crooked and makest it stand right with the will of god which may not be crooked/ but ever standeth even/ that is to say no thing willeth health ne sickness/ wealth ne woe/ but ever holdest the pleased with the will of god than thou hast a rightful will. Also it is needful to a good will that it increase in virtues and come to the love of god that it be stable and reasonable What time thou art travailed sore with temptations and grutchest not against gods will but with a glad heart thou thankest god & sufferest him lowly & thinkest well it is chastising to the for thy sins than is thy will stable. And when thou desirest not high reward in bliss for thy good living or ghostly travail which thou hast here in earth but only at god's will what he will dispose for the & no thing at thy will than thou hast a reasonable will. Thus I have showed the diverse kinds of good will which be full speedful & needful the for to know if thou be in good will to love god/ & if thou have a stable & a reasonable will thou shalt soon come to perfit love. Now peradventure thou the travailest in ghostly works wilt think or say thus/ sometime it happened that thou wouldest do some ghostly travail & thou may not perform it in deed/ & all be it so thou do it in deed it is full oft with so great heaviness that thou grudge somewhat for default of ghostly comfort To this I may answer as I said before/ if thou grudge thou hast no stable will & if thy will be stable thou shalt not dread in this case & see why. Thou shalt understand that the flesh is ever contrarious to the spirit & the spirit contrary to the flesh hereof thou hast ensample where saint poule said of himself in this wise. the goodness which I would do I do not as if he had said thus/ some good deeds I will & desire in my soul/ but I may not fulfil them for feebleness of my flesh/ & all be it sometime I perform them in deed it is without any gladness but what for this trowest thou that th'apostle should therefore lose his meed/ for he would & might not or else he died good sometime without gladness Nay but much the more his meed was increased for two causes. first for the travailous working of his body that he suffered when the flesh strived so sore against the goodness of the spirit. The second cause is for the heaviness & travail which the spirit suffered when he had no ghostly comfort. In the same manner what ever grudging thou hast of thy flesh against good deeds or what heaviness thou sufferest for default of ghostly comfort/ be not therefore abashed so thy will be stable but suffer & abide lowly the grace of god for thy more meed. Be than stable in will & the devil ne thy flesh shall never have mastery of the for all the devils in hell may not make the to sin but thou put thereto thy will. Ne all the angels of heaven may not make the to do good deeds but thou put to thy will. ¶ Take heed than that thy will be well disposed to god & that it be set stably & reasonably/ & than thou hast a speedful beginning to come to the love of god. but for as much as man's will is ordained first & disposed with the grace of god that he shall will good to have that grace in will & in all other deed/ Prayer me thinketh is needful & therefore somewhat I will write of prayer as god will give me grace.   

U ¶ What perfit is in prayer and in what manner thou shalt pray.  
PRayer in ensample of good living & is most speedful to get grace & to draw men to love god. A devout prayer & often used purchaseth grace of almighty god & putteth away the false suggesty/ +onss of the fiend & stablished a man in all goodness. Therefore god saith to his disciples thus. Waketh & prayeth that ye fall not in temptations. Right as it is needful for a knight that shall go in to battle have with him armour & weepen/ right so it is needful & speedful to every christian man to have with him continual prayer/ for what of our own frailty/ what by malice & envy that the fiend hath to us/ we be ever in this world in ghostly battle more or less by the sufferance of our lord god. ¶ Therefore saith saint Gregory the more we be travailed with thoughts or fleshly desires/ the more need we have to stand busily in prayers. So thus thou mayst see that prayer is speedful & needful. ¶ Also prayer as I read is a sovereign help to thy soule-confort & solace to thy good angel/ torment & pain to the devil/ acceptable service to god perfit joy/ sad hope/ & ghostly health without corruption. ¶ Prayer is also a needful messenger from every man's soul to almighty god in heaven/ & namely from that man's soul which is much troubled & hath no rest. Some consciences there be which be good/ that is to say be well ruled & be in rest/ to such prayer is also a needful messenger to hold the soul in ghostly comfort & to increase it & stable it in goodness. But there be many other men & women of diverse conscience. Some there be that have a bad conscience which be in rest & not troubled/ & that been they that been set fully to evil & not to good. Some have a bad conscience & somewhat be troubled in their conscience/ & tho be such that be somewhat evil or begin to be evil. Some have good conscience & also been grieved in their conscience/ & be such as live evil & begin to be good. While the conscience is thus troubled the soul hath no rest/ therefore to pursyewe for help & grace/ prayer that needful messenger must do well his office/ that is to say busily without any tarrying/ & strongly without any feigning/ & rather come to the presence of almighty god him needeth to have two special friends/ that is to say steadfast faith and trusty hope with these two friends prayer taketh his way & runneth fast to the yates of heaven & entereth with out any letting/ for he goth to the presence of that good lord truly to do his message with full faith & sad hope/ full piteously he showeth his needs & the perils of his soul. Than anon the good lord so full of pity & mercy sendeth his blessed love in to that soul thorough the pursuit of that good prayer. When this love entereth in to that soul anon he maketh all glad that was full elenge & sorry/ he maketh in peace & rest that was sore troubled. Hope cometh again that was out/ and ghostly strength that was away is fully restored when the enemies of the soul/ that is to say the fiends see this help & comfort to the soul/ with sorrowful cheer they torn away & thus they begin to cry. Alas alas sorrow & woe is come to us/ flew fast away for god fighteth for this soul. Thus man's soul is delivered fro the fiend by prayer/ & so it may soothly be said that prayer is a speedful & a needful messenger fro man's soul to almighty god in heaven. ¶ Thus thou hast herd what is prayer/ se now furthermore how thou shalt pray. ¶ As often as thou prayest/ or what ever thou prayest put all thy will in gods will/ in the end of thy prayer/ desiring evermore in every asking his will to be fulfilled and no thing thy will. For thou mayst pray & ask some thing that he will not here ne grant/ as if thou pray for souls that be dampened thy prayer is not accepted. Also it may so be that thou desirest not that is most helping to thy soul ne to other peradventure for whom thou prayest. Also many men prayed sometime for no good intent/ and for that they be not herd. Therefore to be alway sicker when ever thou prayest put thy desire and thy intent in asking in god's will for he knoweth all things and whatever thou prayest he will not grant it the but that is most profitable for the. To this accordeth an holy clerk and saith. oftentime god granteth not many men at their will/ for he will grant them other grace than they ask to more health of their souls. So that it is needful that we put all our asking in to his ordinance. To this accordeth saint bernard and saith. No man should set light by his prayer/ for he to whom we pray after time the prayer is passed from our month or from our heart/ he writeth it in his book/ and trustyngly we may hope that he will grant that we ask or else that is more profitable to us. Thus than what ever thou prayest put all thy will in to god's will. Also when that thou prayest thou shalt pray generally/ that is to say/ as thou prayest for thyself so thou shalt pray for other ¶ Thus thou must do for three causes. first for love and charity will that thou do so. And therefore saith the apostle. Prayeth each of you for other that ye may be saved. The second cause is/ for the law of god will that every man help other in need. This thou hast by the techynnge of saint paul where as he saith thus. Each of you bear others burden/ that is for to say/ that each of you pray for other or help other in need & so ye shall fulfil the law of christ. The third cause is/ for whoso prayeth for all other as for himself/ the goodness of god will that he shall be partner of all other men's prayers. ¶ To this accordeth saint Ambrose & saith thus. If thou pray only for thyself and for none other than shall none other pray for the but thyself/ & if thou pray for all other than all other shall pray for the. Thus than when thou prayest pray for all other. Also when thou shalt pray thou must pray with full heart & put away fro the all vanities of the world all imaginations & all idle thoughts ¶ To this accordeth an holy clerk & saith. When we stand to pray we must with all our heart give our intent to that we pray/ that is to say we must void all fleshly & all worldly thoughts & suffer not our heart otherwise to be occupied than about our prayer. But to this peradventure thou sayest that though thou be never in so good will to pray/ thine heart is away from thy prayer & encumbered with diverse thoughts that thou mayst have no while thine heart sadly upon thy prayer. To this I grant that what the fiend which ever is busy to let all goodness & what through the unstablynes of man thine heart shalt not be stable upon thy prayer I trow scarcely the time of a Pat noster. But when thou go to thy prayer/ take good heed what need thou hast to pray what thou wilt pray/ & how great how mighty & how rightful & merciful he is to whom thou wilt pray. If thou set thine heart thus in the beginning of thy prayer/ thou shalt not I trow greatly be letted/ & though it be so that sometime thou be letted with other thoughts/ fight against them with all thy business/ & anon turn to thy prayer. If thou wilt fight wilfully in this manner god of his great grace & endless pity will allow thy good will/ & much the rather for thy travail grant that thou askest. Thus than when thou wilt pray thou must pray with full heart. Also an other manner prayer there is/ that who so hath grace to come thereto his prayer shall soon be herd if he pray reasonably. This manner of prayer is when thou art visited by the grace of god with great compunction of heart and sweetness of devotion. Conpunccyonis a great love of thy soul springing out of thy heart with tears of thine eyen. When thou bethinkest the upon thy sins & upon the dreadful doom of god. When thou hast this compunction & these tears than thou hast full devotion/ with such devotion busily pray for all though that have need/ for what thing thou prayest in that time so it be worship to god thou art anon heard without any tarrying. For as I read prayer peaseth almighty god & maketh him torn to mercy. but when devout tears come with prayer than of his great pity he may no longer suffer/ but anon as he were constrained he granteth what we ask. furthermore if thou be used to such devotion thou shalt fervently desire to con love god/ & so by god's grace thou shalt soon come to love/ thus than love prayer if thou wilt come to the love of god. And for as much as many men & women be much travailed by diverse temptations or they come to love/ therefore beware of them & sooner to withstand them/ some what I will show of temptations as me thinketh is needful.   

X ¶ How thou mayst beware & know of temptations waking or sleeping/ & how thou shalt withstand them.  
BY the ordinance of almighty god there be ordained good angels to defend us fro evil & to stir us to virtues and to keep us in goodness. ¶ Also other bad angels & evil spirits there be which trouble mankind with diverse temptations to prove man's stableness & that to great meed to man's soul. The power of this wicked spirit/ that is to say the fiend is so great that the more a man busieth him to please god the rather he is about to grieve him/ For as I read oft-times it happeth that many men when thy give them hole to contemplation or to other devotions than they be travailed with strong temptations by sufferance of god that they may know their own feebleness & to keep them meek & low for they should not lose the great meed of god for any manner spice of pride/ which meed is ordained for their ghostly travail. Also in what ever manner of lower degree man or woman be that will withstand sin to his power & live after the teaching of god's law/ to all such the wicked spirit hath envy/ & evermore giveth them some manner of battle great or little sleeping or waking. ¶ Other men & women there be that he suffereth to be in rest & peace/ & though been such as dread not god/ but night & day give them to all manner lustings & likings of their flesh/ for they been so ready to sin & to do his will that him needeth not to stir them to evil/ & therefore he suffereth them in peace & without any travail of temptations. Of such men speaketh saint Austyn & saith thus. Some men & women proffer themself to sin wilfully & abide not the temptations of the fiend/ but they go before the temptations & be readier to sin than the fiend is to tempt them. And sithen it is so that every man which is busy to please god shall be travailed and prived with diverse temptations. I will show the to my feeling and as I read of other auctors the manner of beginning of every temptacyou that thou mayst beware of them & rather withstand the beginning & so overcome the hole temptation. ¶ I read that our enemy the fiend when he will make us to follow his will or else for envy will travail and grieve us he beginneth with false suggestions/ that is to say he putteth in our minds diverse imaginations/ as worldly & fleshly thoughts and sometime other thoughts which be full grievous & perilous/ either to make us have a great lust & liking in them that be worldly or fleshly/ or else to bring us in great heaviness or dread through the thoughts which be grievous & perilous. ¶ As to the worldly or fleshly thoughts if we suttre them to abide in our heart so long wilfully till we have liking in them/ than hath the devil won a great strong ward of us & purfyeweth furthermore with all his business to make us assent to him as in will to perform it in deed. By that deed thou mayst understand every deadly sin after the suggestion is in the beginning To some he beginneth with a falls suggestion of pride/ or else of covetise/ to some with a suggestion of gluttony or lechery/ and so of all other sins wherein he supposeth soon to have mastery over man/ for every man is inclined more to one manner sin than to an other. And where he hath mastery/ that is to say where that sin is performed in deed/ he busieth him sore to bring it in to custom/ & so thorough the custom to have us hole under his power. Go i'll & withstand all these perils the prophet david saith in the psalter. Go away ward or bow away from evil & do good/ that is to say after the exposition of doctors. Go from the evil of suggestion/ from the suggestion of enticing/ from the evil of delighting/ from the evil of assenting/ from the evil of deed/ & from the evil of custom. Withstand than all such worldly or fleshly thoughts as much as god will give the grace that thou fall in none of these evils which as I have said be full perilous. furthermore as to the grievous thoughts & perilous peradventure thou wilt ask which be though thoughts that be so grievous & perilous. All the thoughts that thou hast against thy will which make the heavy or sorry be grievous. And for to show the more openly what man that ymagyeth upon high matters that be ghostly which pass all earthly men's wit. As upon the faith of holy church or such other that needen not to be specyfed at this time for that man hath grievous thoughts & perilous. if we suffer such ymagynacyous abide & take none heed in the beginning to the falls suggestion of the fiend within short time or ever we be ware either he will make us lose our kindly wit & reason/ or else he will bring us to unreasonable dread. Of such temptations it is needful to be ware & put them away if thou may with devout prayers & other occupations/ & if thou may not void them suffer them than easily. For thou shalt understand that they be right needful & meedful for thy soul/ for but it were so that such thoughts come sometime in to thy mind thou shouldest seem in thyself that thou were an angel & no man/ therefore it is needful that thou be tempted otherwyle with evil thoughts that thou mayst see & know thine own feebleness & unstableness which cometh of thyself/ and that thou mayst feel the strength which thou hast only of god. Also thou shalt suffer such thoughts easily/ but thou mayst void them/ for all such thoughts so that thou delight the not in them they been a great purging for thy soul/ & a great strength to keep within the virtues/ & all be it that they be sharp & bitter for the time think well that they shall make thy soul clean that was right foul/ & make it hole that was right sick and bring it in to everlasting life & health without end to the which life & health may no man come without great sharpness & bitterness. ¶ Also when thou art travailed with thoughts which thou mayst not put away think well that it is a great righteousness of god that thou have such thoughts. For right as thou hast had full often thy will & liking in worldly and fleshly thoughts against the will of god/ right so it is the will of god that thou have other thoughts against thy will But yet it is good that thou beware of them & that thou dread them discreetly and trust steadfastly in god. For when the soul hath no delight in such thoughts but hateth & loatheth them/ thaan they be a cleansing & a great meed to the soul/ but if it so be that there come sometime onyly king of sin or of any vanity thorough such thoughts/ than withstand & think that it is a falls suggestion of the devil/ & therewith be dreadful and sorry that thou hast offended god in liking of such false imaginations. ¶ I read that for such thoughts only thou shalt not be dampened though they be come in to thy mind/ for it is not in thy power to let them to come. But if it be so that thou assent or delight in them than beware for there thou dyspleasest god. Also it is good that thou dread god though thou assent not to evil thoughts that thou fall not for pride. For each man that standeth in virtues standeth only by the virtue & grace of almighty god. Thus than beware of thoughts for here thou mayst see that all temptations begin with falls suggestions of the wicked spirit. And if thou have grace to withstand such thoughts thou shalt overcome all such temptations. And for the most sovereign remedy against all manner temptations it is good that thou show thy disease to thy ghostly father as oft as it needeth else to some other good man of ghostly living as I said before in the fifth point of the third degree of love. ¶ furthermore to speak of temptations. I read that when the wicked fiend may not overcome a man waking/ than is his business to travail & to tarrying him sleeping. And that is to deceive him if he may in three manners. One is to beguile him through glad & comfortable dreams. The second is to grieve & to let him through sorrowful & dreadful dreams. And the third is to make him the rather assent to sin waking through foul sights or other diverse vanities which he suffereth sleeping/ therefore it is good to beware of dreams/ for in some thou mayst well believe & some it is good to set at nought. for sometime god showeth comfort to wicked men sleeping that they should the rather leave their sin. & sometime he comforted good men sleeping to make them more fervent in his love. but for as much as thou mightest lightly be deceived through such illusions. I counsel the to put them all out from thy heart or else to show them to thy ghostly friends. For oft-times he that hath much liking in dreams is most tarried and out of rest. Also thou shalt not dread such dreams what soever they be/ For as I read if thou be stable in the faith of holy church/ if thou love god with all thy heart/ if thou be obedient to god & to thy sovereigns what ever thou be as well in adversity as in prosperity. And if thou put all thy will at god's disposition than shalt thou dread no manner of dreams for though they be dreadful & sorrowful to thy sight be therefore not aghast ne heavy/ but trustyngly put all together in to gods hand he to ordain for the as he will. Also though they be to thy sight glad & comfortable desire them not ne believe not in them but if it be that they torn to the worship of god/ if thou do thus by the grace of god thou shalt overcome all temptacous sleeping. Thus than sleeping & waking if thou withstand in the beginning the falls suggestions of that wicked angel that is to say wicked thoughts & perilous imaginations as I said before/ than thou shalt overcome all temptations. ¶ To this accordeth saint Austyn & saith. If we withstand the lust & liking of unclean thoughts there should no sin reign in our deadly bodies. Withstand than thoughts & be strong against temptations/ & so through that ghostly strength thou shalt lightly come to the love of god. And for as much as such temptations & other worldly tribulations fall oftentimes to god's servants in to great meed of their souls so that they can suffer them meekly & thank god therefore. I will show a few comfortable words of the virtue of patience by the which thou mayst be stirred for to suffer bodily and ghostly diseases gladly for the love of god.   

Y ¶ How thou shalt be patient & what time patience is most needful.  
charity which is mother & keeper of virtues is lost full often by impatience. To this accordeth saint Gregory & saith thus. Men that be Inpacyent when they will not suffer gladly trybulacyous/ destroy the good deeds which they died while the soul was in peace & rest/ & suddenly they destroy that ghostly work that they have begun by good advisement & great travail. By these words it seemeth that it is needful to keep with us the virtue of patience if we should come to the love of god/ for without increase of virtues we may not come to the love. ¶ To speak than of patience I read that in prosperity it is no virtue to be patient/ but what man is troubled with many adversities & standeth stably hoping in the mercy of god/ he hath the virtue of patience. ¶ In three manner of ways god's servants have need to be patient in tribulations. The first is when god chastiseth them with his rod/ as with loss of worldly gods or else with bodily sickness/ The second is when our enemy the fiend travaileth us with diverse temptations by the sufferance of god. The third is when our neighbours do to us wrong or despites. In each of these three our enemy busieth him to bring us out of patience/ & in each of these we should overcome him if we be patient. As thus if we suffer easily & gladly the chastising of god without any grudging Also if we delight us not in the false suggestions of the fiend & assent in no manner to his wicked temptations. Also if we keep us sadly in charity when we suffer any wrongs or despites of any of our neighbours/ thus we should overcome that wicked fiend with the virtue of patience. I said as for the first we should overcome the fiend if we suffer easily & gladly the chastising of god without any grudging/ this is good that we suffer for it is for great love which he hath to us & so great meed that he will ordain for us. ¶ To this purpose saint Austyn speaketh & saith thus to each man's soul calling the soul daughter and saith thus Daughter if thou weep under thy father weep not with indignation ne for pride/ for that thou sufferest is for medicine to the & for no pain/ it is a chastising & no damnation if thou wilt not lose thine heritage. Put not from the that rod/ take no heed to the sharpness of that rod/ but take good heed how well thou shalt be rewarded in thy faders testament. These words may be removed to every christian man & woman as thus. If our father in heaven should chastise us with loss of goods or with sickness of body we should not grudge/ but we should be sorry that we trespassed against our father/ & take meekly his chastising & ever ask mercy. His chastising is help to our souls & rules of great penance/ his chastising is but a warning for love & not during for wrath we should not be put out from the heritage of heaven it is needful we be boxum to our father in heaven & suffer lowly & gladly his rightful chastising for our grievous trespasing that through the virtue of patience we may come to that great heritage/ that is to say to the bliss of heaven to the which he ordained us in his last testament that was when he gave for us his heart blood upon the cross. Thus we must suffer gladly the chastising of god without grudging. This chastising as I said is sometime in sickness of body/ & sometime in loss of worldly goods. If thou be chastised with sickness of body/ have in thy mind the words of the apostle when he said thus. All be it that our body outward be corrupted with sickness our soul within is made new & more clean from day to day. Also if we be chastised with loss of goods/ take heed to the poverty of job where thou may have a great example of patience for with great thankings to god he took full meekly & gladly great poverty sickness & many diseases & said Our lord gave/ our lord hath take away/ as it pleaseth him so it is do/ blessed be the name of that lord jesus Thus thou hast example to suffer gladly the chastising of god. I said also as for the second we should overcome the fiend if we delight us not in his false suggestions/ & if we assent in no manner to his wicked temptations. ¶ In the last chapter before thou hast how thou shalt be strong & stable against all temptations See now more openly why thou shalt gladly suffer temptations without any grudging. One skill is for if thou suffer them not gladly but grutchest against them than thou lettest them that should help thee/ the which be good angels & other saints/ & helpest thine enemies which be wicked fiends/ for a greater comfort is none to them but when they find a man heavy and grudging/ therefore suffer them gladly and ask help & mercy of him in whom all grace is and comfort. Also if thou suffer such temptations gladly and assentest not to them in liking ne in will/ than thou stoppest the fiend that he dare not assail the with other temptations for he dredth to be put out from the & be overcome when he feeleth the so stable & so patient that is a great dread to him. For when he travaileth a man with temptations and he be withstand/ than be his pains much the more increased in hell/ withstand than his temptations with the virtue of patience & so thou shalt overcome him. ¶ As for the third way of patience I said that we should keep us sadly in charity when we suffer wrongs or despites of other neighbours/ such wrongs it is needful to suffer for the love of god. For as saint Austyn saith/ he that is so patient that gladly will suffer wrongs shall be ordained great and mighty in heaven. If than thy goods be taken from the wrongfully/ suffer easily and think in thy heart that thou came naked in to this world & no better than naked shalt thou go away out of the world. Also think upon the words of the apostle where he saith. Nought we brought in to this world and no thing we may bear with us/ think upon these words & I trow they shall stir the moche to patience. ¶ If thou be disposed or defamed wrongfully think upon the words of christ when he said thus to his disciples. Ye be blessed when wicked men curse you or despise you wrongfully when they pursyewe you or say any evil making losings against you wrongfully/ joyeth than & be glad for your meed is plenteous in heaven. These words me thinketh should make the to suffer gladly despites & evil words It falleth sometime that some men's hearts be full great & stout by pride & impatience. But god's servants when they see such men so diseased and travailed in their souls have great conpassyon of them knowing well that it cometh of unstableness of heart and of wicked steering of the flesh/ & therefore they suffer wicked & angry words for the time hoping that after so great noise shall come some manner ease & lownes of heart they suffer also for the time for they know well it is full hard a man to overcome himself/ for these causes every good man should gladly suffer angry words. Also some men and women there be that will not suffer/ but for one wicked word they say an other and take no heed to the reward that they should have of god if they would suffer/ such men all day fall in temptations for anger of heart and for impatience/ therefore what ever thou be that art despised of thy neighbour suffer gladly & feign the as thou heardest him not unto the time that his heart be eased and than if it be such matter that chargeth thou mayst speak to him in easy manner/ and if it is no charging then it is no force though thou hold thy peace and answer right nought. Thus I have showed the examples for to stir the to patience. first how thou shalt gladly suffer the chastising of almighty god as sickness of body or else loss of goods. The second how thou shalt gladly suffer the temptations of the fiend. And the third how thou shalt gladly suffer wrongs and despisings of thy neighbour. ¶ But now over all the ensamples I counsel the for to have one thing special in thy heart/ the which shall be a general ensample of patience to suffer gladly all manner tribulations for the love of god. This ensample is for to have evermore in thy mind in each disease the great poverty tribulation and the bitter passion of Ihesu christ gods son which he suffered gladly & wilfully for the love of all mankind. ¶ Of this good lord speaketh saint bernard & saith thus? Cryst gods son of heaven from the time that he came out of the glorious maidens womb mary/ had never but poverty & tribulation till he went to suffer death which manner of death it needeth not at this time for to show it to the. For thou hast it openly by the teaching of all holy church. Have than sadly in thy mind as much as god will give the grace/ how gladly how lowly & what he suffered for thee/ & that thought I trow shall make the to win the virtue of patience/ & to increase in other virtues/ & so forth within a while to come to the love of god. And now furthermore for as much as all the virtues be most pleasing & acceptable to god which be continued & brought to good end therefore to strength the in these virtues I will show the now some words of the virtue of perseverance.   

Z ¶ How perseverance is needful & how thou mayst be perseverant.  
perseverance is fulfilling & end of all virtues/ keeper of all goodness/ without which perseverance no man may see god. But thou be perseverant/ thou mayst have no meed thank ne worship for thy service. If thou be perseverant thou shalt have meed for thy true service/ & a great reward for thy ghostly travail & a worshipful crown of victory for thy strong battle. Of this matter thou hast before in the fifth point of the third degree of love/ therefore at this time it needeth not to speak but little more as of this purpose. But I counsel the in few words if thou wilt be ꝑseveraunt in goodness that thou travailest to win the virtue of patience whereof I have touched somewhat in the last chapter before. For many men begin full well and end their life full perilously/ & the cause is for the more party Inpacyence for they will not suffer gladly temptations & other tribulations. For when they feel never so little disease ghostly or bodily anon they fall away from virtues & torn again to sin. And often it falleth that some men fall so sore that they die by that fall/ that is to say that they fall in to great sickness & peril of soul/ that to our sight they die in great sin & errors without any amendment. ¶ Of such men speaketh god almighty & saith. No man that putteth his hand to the plough & looketh behind him is disposed to come to the kingdom of heaven. ¶ Here peradventure thou wouldest ask what is he that holdeth the plough & looketh behind him. He putteth his hand to the plough that amendeth his sins with contrition & confession to bring forth fruit of penance & to increase in virtues. He looketh behind him that turneth again to sin which were forsaken after time he had begun good works. Therefore what ever thou be that hast begun to leave vices/ torn not again to them for a little disease if thou wilt have the great meed that longeth to perseverance. ¶ Also if thou wilt be perseverant thou must be stable in heart/ if thou wilt be stable in heart thou must beware of the liking & pleasing of the world/ & flee from wicked company/ thou must take no heed to praisings ne to blamynges/ for of all these cometh unstableness. And if thou have any liking in ghostly works that unstableness will put it away/ therefore be ware & flee such manner of occasions if thou wilt be stable. ¶ I say not that thou shalt flee bodily from the world or fro worldly goods for they be principal occasions/ but I counsel the in heart and in will that thou flee all such vanities For though thou be lord or lady/ husband man or wife thou mayst have as stable an heart & will as some religious that sit in the cloystres But so the it is that the most sykerest way is to i'll as religious do/ but for all may not be men or women of religion/ therefore of every degree in the world god hath chosen his servants. What ever than thou be that wit come to the love of god begin first to do good deeds with a good will and a continual desire. After that desire fulfil thy will in deed with discretion that thou mayst continue to thy lives end. When thou hast begun think in thine heart that god hath give the such grace to begin that thing to his worship/ thou mayst well do it if thou wilt perform it in deed with the help of god. After this point stand stably in will/ ask grace of perseverance/ and perform it in deed with a fervent spirit. And when thou hast begun discreetly/ though it be travailous in the beginning/ all that travail be it in fastings/ wakings/ prayers or any other ghostly travail all shall be light to the & shall torn the in so great mirth and ghostly comfort that thou shalt set little by the passing joy and the vanities of the world. Stand than stably in will and in deed/ and god almighty that hath begun good works in thee/ will nourish the forth in all virtues/ defend the from thine enemies teach the to love him/ and keep the in to his love to thy lives end. after this death thou shalt not dread for thou shalt ever abide in his kingdom where that is no care ne dread/ but all joy & comfort for evermore lasting. ¶ Now I have showed to the four degrees of love/ & declared here five special virtues which as me thinketh be most needful every man for to have that will travail in ghostly works/ & to all other manner men and women they be full speedful to know whether they be religious or secular. And for as much as many in the beginning have full little savour in devout prayers or in holy meditations some peradventure for tender age/ & some for uncunning/ therefore to such simple folk I will show a manner form how by meditation they may be stirred to devotion/ and what manner prayer shall be to them need full.   

AB ¶ By what prayer or thought thou mayst be stirred to devotion.  
THan thou ordeynest the to pray or have any devotion found to have a privy place from all manner noise & time of rest without any letting. Sit there or kneel there as is most to thine ease. Than be thou lord or lady think well thou hast a god that made the of nought which hath give to the thy right wits/ right limbs & other worldly ease more than to some other as thou mayst see alday that live in great disease & moche bodily mischief. Think also how sinful thou art & were not the keeping of that good god thou shouldest fall in to all manner of sin by thyn own wretchedness & than thou mayst think soothly as of thyself that there is none so sinful as thou art. Also if thou have any virtue or grace of good living think it cometh of god's sending & nothing of thyself. Think also how long & how often god hath suffered the in sin/ he would not take the in to damnation when thou hadst deserved it/ but goodly hath abiden the till thou wouldest leave sin & torn to goodness for loath him were to forsake that he bought so dear with bitter pains. Also thou mayst think for he would not lose the he became man & was borne of a maid/ in poverty & tribulations all his life he lived. & after for thy love death he would suffer to save the by his mercy. ¶ In such manner thou mayst think of his great benefits/ and for the more grace to get to the compunction behold with thy ghostly eye his piteous passion.   

¶ A short meditation of the passion of our lord Ihesu christ.  
THou mayst here imagine in thy heart as if thou saw thy lord take of his enemies with many reproves & despites brought before a judge/ falsely there accused of many wicked men/ & he answered right nought but meekly suffered their words They would needs have him deed/ but first to suffer pains Behold than that good lord chevering & quaking all his body naked bound to a pillar about him standing wicked men without any reason sore scorging that blessed body without any pity. See how they cease not from their angry strokes till they see him stand in his blood up to his ankles/ from the top of his heed to the sole of his foot/ hole skin they left none/ his flesh they razed to the bones/ & for weariness of them self they left him almost deed. Look than aside up on his blessed mother/ se what sorrow she made for her dear son/ & have compassion of her pain that lay there aswowne. Torn again to thy lord & see how they unbind him/ how hastily they draw him forth to do him more disease. A garland of thorns they put upon his heed till the blood ran down in to his eyen nose mouth & eeres. Than they kneeled down with scorns & arose up with reprove & spette in his face. See than how the blessed lady beateth her breast/ draweth her clothes/ & wringeth her hands/ & I trow thou wilt weep for that pitiful sight. ¶ Look yet again to thy lord & see how they hurl him forth to an high hill there to nail him hand & foot upon the road tree. See than first how fiercely they draw of his clothes & how meekly that he than went to the cross/ he spreadeth his arms abroad/ but straighter with cords they drew forth his arms till the sinews & the joints be all to broke/ & than with full great nails they nailed his precious hands to the cross. In the same manner thou mayst see how grievously they draw his dear worthy legs and nailed his feet down to the tree. See than how they proffered him for to drink bitter gall & eysyll/ and kneeled again before him with many despites. Than hearken to that good lord how meekly he taketh leave of his gracious mother and of his dear apostles & betaketh them either to other as dear mother and son. Than with a great voice he commended his spirit to his father in heaven/ and hanged down that blessed heed right forth upon his breast. See also how soon after they pierced his heart through with a spear with full great anger and ran down by his body meddled blood & water. Than mayst thou have full great pity beholding that good lady how for sorrow she sinketh down in her sisters arms. Take heed to the cheer of his apostle saint johan to the tears of mary magdalene and of his other friends/ and I trow among all these thou shalt have compunction & plente of tears. When there cometh such devotion than is time that thou speak for thine own need & for all other quick or deed that trusten to thy prayer. Cast down thy body to the ground & lift up thy heart on high with dreadful there/ than make thy moan & if thou wilt thou mayst think thus & say. A lord god almighty blessed mote thou be/ thou madest me/ thou boughtest me/ thy sufferance is full great in me/ thou wouldest not take me in to damnation that often I have deserved/ but thou hast kept & saved me till I would forsake sin and torn hole to the. Now lord with sorrowful heart I knowledge to thy godhead that falsely I have spended and without profit all my wits and virtues which thou hast given me in helping of my soul all the time of my life in diverse vanities/ all the limbs of my body in sin & superfluities/ the grace of my christendom in pride & other wretchedness. And soothly good lord I have loved other things much more than thee/ & not withstanding my great unkindness ever thou hast nourished me and tenderly kept me. Of thy great sufferance I had full little knowing/ of thy great righteousness I had but little dread. I took no heed to thank that for thy great goodness/ but all my life from day to day great matter of wrath I have showed to the through myn own wickedness/ herefore lord I wot not what I shall say to the but only this word in which I trust God of thy great mercy have mercy on me/ I wot well lord all that I have cometh only of thee/ I wot well without the no thing may be/ but my sin & wretchedness cometh all of me/ wherefore lord with meek heart I beseech thy grace do not to me as I have deserved but after thy great mercy/ and send me grace of thine holy ghost to lighten mine heart/ to comfort my spirit/ to stable me in the right way/ to perform thy commandments that I may have perseverance in that I have begun & that I be no more departed from the by my unstableness or by temptations of mine enemy. It is lord yet full worthy that I be chastised for my wicked living with what rod thy will is/ welcome be thy sending. patiently good lord send me grace gladly to suffer thy chastising/ comfort me among for thy great grace/ & when thy will is withdraw thy rod & take me to thy mercy. Full bitter be these temptations & full grievous to suffer/ & though they be dreadful I wot well here after they shall be meedful to my soul/ but good lord thou knowest well mine heart is right feeble/ moche is myn unstableness/ my cunning is but little/ therefore good lord strength me/ stable me & teach me as thou madest me & bought me so keep & defend me body & soul I take to the no thing after my will but as thou wilt lord so moat it be And now good Ihesu gods son knower of all thing help me in wicked thoughts that I displease the not in living ne in assenting/ full often I have disposed the in diverse thoughts all against thy will & moche to my liking therefore it is thy rightwiseness that I be travailed with other thoughts at thine ordinance & grievous to me/ but courteous Ihesu when thy will is put them away & take me in to thy grace. jesus christ gods son which stood still before the judge no thing to him answering/ withdraw my tongue till I think what & how I shall speak that may be to thy worship Ihesu gods son whose hands were bound full sore for my love/ govern & wish myn hands & all mine other limbs that all my works may begin & graciously end to thy most pleasure. Also lord thou seest well that many there be that trust to my prayer for grace that ye show to me more than I am worthy/ ye wot well lord I am not such as they ween but though me prayer be unworthy/ take heed to their lownes & to their devotion & what they desire to your worship grant it them for your goodness. Grant them & me & to all other for whom we be bound to pray grace to love all that is to your liking/ and you to love to your most pleasing no thing to desire that should displease you. All manner temptations mightily to withstand/ all other vanities for your love to despise/ you good lord ever to have in mind/ and in your service for to abide to our lives end. And if ye grant us any thing to do that shall be to us meedful/ grant prate to the souls which be departed from the body in the pains of purgatory abiding your mercy Amen.  
¶ In such manner thou mayst pray in the beginning/ & when thou art well entered in to devotion thou shalt peradventure have better feeling in prayers and in holy meditations otherwise than I can say or show. Good brother or sister pray than for me which by the teaching of almighty god have written to the these few words in helping of thy soul.  
A Good courteous angel ordained to my governale I know well my feebleness & my uncunning/ also well I wot that strength have I none to do god's service but only of his gift & of your busy keeping. The cunning that I have cometh no thing of me but what god will send me by your good enticing. Now good gracious angel I ask you lowly mercy/ for little heed I have taken of your good business but now I thank you as I can with full heart beseeching you that ye keep me truly this day & evermore sleeping & waking with sicker defending & your holy teaching. Defend me & keep me from bodily harms defend me & keep me from ghostly perils to god's worship & saving of my soul teach me & wish me my wits for to dispend most to god's worship & pleasing. Feed me with devotion & savour of ghostly sweetness/ comfort me when need is against my ghostly enemies & suffer me not to lose the grace that is granted me/ but of your worthy office keep me in god's service to my lives end. And after the passing of the body present my soul unto the merciful god. For though I fall alday by myn own frailty you I take in witness that ever I hope in mercy. Gladly would I worship the & I might to your liking therefore god to worship for you/ you also in him after his holy teaching. I thank him with this holy prayer. ¶ Pater noster. Et ne nos. Sed libera nos a malo. Amen.   
Deo gratias.   

¶ imprinted at London in Fleetstreet in the sign of the son By Wynkyn de word. Anno dni MCCCCC. vi.