¶ A full devout and ghostly treatise of the imitation and following the blessed life of our most merciful saviour christ: compiled in Latin by the right worshipful Doctor Master Iohn Gerson: and translate into english The year of hour Lord M. d. two. By master William Atkynson Doctor of divinity: at the special request & commandment of the full excellent princess Margarete mother to our sovereign lord King Henry the vii and Countess of Rychemount and Derby.   

  

¶ Here beginneth the book of Iohn Gerson chancellor of Paris containing the holy doctrine of christ how ●e should follow him & contemn all worldly vanites.  

¶ The first chapter.  
WHo so follow with me saith christ our saviour walketh not in darkness: These be the words of iesucrist whereby we be exhorted to follow his lore & doctrine if we will truly be lightened & avoided from all blinnes of ignorance of mind. Let our full affection be to have our study & meditation in the doctrine & life of iesucrist which excelleth the doctrine of all seyntes. And who so may have the iey of their soul sequestrate in worldly things in this scripture of our lord may find swear manna spiritual food of the soul. But there be many oft times heringe the word of god that hath little sweetness or devotion therein for their inward affections & desires be rather of bodily things than of ghostly. Therefore if we will have true & perfit understanding of the words of god we must diligently study to conform our life to his preceptis. what availeth a man to have subtle reasons or arguments of the trinity? curious & subtle reasons garnissed with elygance maketh not a man holy: but obedience and virtuous life maketh a man dear to god. It is more expedient to feel the inly compunction of here than to know the diffinytion thereof. If a man have the knowledge of all scripture: also the seyiges of all philosophers without grace and charity availeth not. For all thing that is in this world is vanity except the love of god: & his service or to this end ordered. The most excellent wisdom in any creature is by comtempte of this mutable & transetorye world to promote themself to the world perdurable. it is vanity to labour inordinately for coruptible cyches: transetorious honours: false & fleshly delights: or to desire any inordinate pleasure temporal that shall bring a man to perpetual pryne. How vain thing is it to desire long life: & little to for'rs of a good life to give heed to things present & to contemn things that be to come. Also to fix our love on that which shortly vanessheth away: & to do no diligence to come thither/ where be innumerable & perpetual joys Have mind how in this world neither our eye is sufficiently satisfied with seeing ne our eris with hearing & therefore study we to withdraw our heart fro the love of things visible & fading & to apply it to the desires of goods invisible & perpetual for them that follow senssuall pleasure without restraining of reason theyspot their conscience & lose the grace of god.   

¶ The second chapter of the humble knowledge of mannesselfe.  
EVery man naturally desireth to have knowledge. But what availeth science without the dread of god a poor homely labouring man dredinge god is more acceptable in his faith/ than a curious Philosopher that labour the more to know the mo●●ge of heaven than to order the motions of his body and soul to the pleasure of god. He that surely knoweth & considereth himself & understandeth his own wisdom hath little delight in the vain laud of the world. If man had knowledge of all things in the world without charity what should it avail him in the sight of god that judgeth man after his deeds Refrain thine appetite of inordinate desire of curious knowledge of those things that rather shall disease thy soul & withdraw it from the unity & charity of god/ than excite it thereto. As wese many of this manner of/ learned men desire to be reputed and holden wise in multiplying words which if they delight the hearing/ they refresh & feed not the soul but little. But a good life & pure conscience refresheth the mind & enduceth man to have firm confidence in god. The more knowledge that man hath: & worketh not conformable: the more shallbe his pain at the day of doom: & therefore exalt not thyself of any craft or cunning. but rather fear that thou displease not god in abusion thereof. Remember if thou know many things & excedest other in cunning yet consider that there be many mothynges that thou art ignorant of/ & many that be more witty & excellent & cunning than thou: If thou wilt ꝓfitably know & learn: desire to be unknown: & of small reputation: This is the most expedient and profitable lesson: the very knowledge & contempt of thine own self. It is a great wisdom & perfection to have of thyself little confidence: and estymate well of other. If thou sayst any persons openly sin or commit any great crime: yet thou shouldest not judge thyself better than them: for thou knowest not how long thou shalt persever in goodness or fro the same crime we be all frail and thou should judge no man more frail than thyself.   

¶ The iii chapter of the doctrine of truth.  
THat person is happy whom truth diligently informeth not by figures or voices failing but by inward inspiration. Our opinion/ & understanding many times dsceyveth us. what availeth it us for to labour bysely for the knowledge of those things/ which shall neither help us if we know them: ne disadvantage us if we therein be ignorant at the day of judgement. It is great folly to despise things profitable/ and necessary/ & to labour for those things that be curious & damnable. Blessed is that person whom god teacheth for in him be all good things that man may will or desire. A good lord: in thy gracious presencelet other doctors and all other creatures keep silence & thou only speak to my soul: for the more man is inoyned to him in inward meekness: the more he receiveth of spiritual light of grace. whereby he knoweth many secret mysteries hid from other people The pure simple & stable mind is not over come or feebled/ for it referreth every labour to the honour of god & enforceth itself to cease fro all other things that be not in the sight of god acceptable: who resisteth and letteth a man more than his own sensual affection? we read of many Emperors & conquerors / that conquered kyndoms and empires and yet never overcame ne subdued themself/ for that is one of the most victorious conquest●/ where man perfitly overcometh himself. This should be our daily datayle to strive with ourself/ and the more victories the soul hath of the body the more strong it is: and more apt to increase and to grow in grace. Every perfection in this life hath some perfection annxid to it. And there is no knowledge in this world: but it is mixed with some darkness of ignorance. The humble knowledge of thyself is more sure weigh to heaven/ than the curious inquisition of ꝓfounde knowledge of things unprofitable: the science of every thing well ordered is good but a clear conscience & a good life is moche better. And there be divers that study rather for excellence of cunning than good living: therefore they fall in error & bring for the little fruit or none. O would god they would endeavour themself as diligently to avoid vice & plant virtue in their souls/ as they be to move curious questions & multiply suꝑfluus language: than there should not be so moche occasion of sine showed to the people ne so much dissolute living in religion. At the day of judgement it shall not be laid to our charge what we have red or learned or how pleasantly we have lived: but what we have done & how religiously we have lived/ where be now all the royal poets with their crafty conucied poems & elegant orators with their orations garnished with eligancy: the philosophers with their pregnant reasons & sentences. divers of these manner of clerks we have known in our days now their curiosity is passed and other men occupy their prebends & promotions that they possed: If they were here now again I suppose they would never labour so bysily for curiosity in knowledge ne temporal promotions. Now they had liefer thann all this world that their intent had been according to the holy doctrine of scripture than the study had been happy. O how many in manner of every state perisheth in this world by vain glory that more desire to please princes & prelate's & other patrons for a temporal promotion than truly & inwardly to serve god for the promotions eternal. These desire rather by pomp & pride to be great in the world: than by meekness & charity to be in favour with god/ & therefore they vanissh in their thaughtis & desires as the smoke that ever the more it ascendeth the more it fadeth & faileth That person may be named great in grace that is incended with charity & is perfitly obedient by humility contemning the inordinate desire of preemynens or of dignity. And he is prudent that reputeth all worldly pleasures & goods as vile dung in comparison of the celestial goods which we shall have in the perfit possession of the love of Jesus christ. And the person is verily well thought that ever enforceth himself to forsake his own will and followeth the will of god.   

¶ The forth chapter is of credence in believing.  
IT is not expedient ne wisdom to believe every word or inly motion of our mind: but we must consider that it is according to the scripture of god & in no wise contrary thereto. But I lament for sorrow the light & frail disposition of the imperfite people that be swift to believe & specially those things that be the hurt of their own souls/ and the detmment of their neighbour. But the wise/ & perfit men knowing the frailty of man more ꝓne to evil than to good be not so light to believe every word that they here. It is great wisdom and also discretion to be sober in judgement & other dealing & not to have overmuch confidence in our proper deeds ne to rehearse other things lightly belened & heard & ever to give heed to take council of a wise & a well conscience man & ever gladder to be instruct of another than to follow thy proper intention or mind. A good life maketh the to be reputed wise in the sight of god & to have in many things experience. Ever the more meek & obedient a man be to god the more wise & quiet shall he be.   

¶ The .v. chapter is of the redinge of holy scripture  
The principal thing that we shall inquyre in scripture is charity & not elygance in speech & we should endeavour ourself to read the scripture with as great fervour of spirit as it was received first And wisdom would we should follow those autores and books where we may have most sweet & profitable feeding for hour soul. The fame of sotell philosophers the knowledge of poets & reforike as asmoke or fume vanisheth away: but the truth of god abideth without end. And as our lord speaketh to us without exception of person most expe: diently to us so we shall without any exception of faithful person or work study/ & read those works that most we think should please god & to us most profitable If thou would draw the spiritual water of wisdom out of the well of scripture incline the vessel of thy soul by meekness & confidence without desire of curiosity or name of excellence inquire diligently & quietly receive the holy sentensis of saints let not the ꝓuerbes & holy wise similitudes of blessed faders displease y● for they were not spoken without cause   

¶ The vi chapter of affections inordynate  
when somever a man hath inordinate desire to any thing than he is made inq●ete in himself the proud man and the covetous be never quiet in their minds. But a meek and a poor man in spirit be conseruaunt in great quietness of mind That person that is not mortified perfitly is soon overcome in little & vile temptations & soon inclined to sensible pleasures. And if he shall withdraw his mind fro earthly things it is with great difficult. And therefore they have great heaviness in heart & soon be miscontent if they be resisted. And if they follow their sensual appetite anon they be greued● with rumours of conscience in as much as they have followed the sensual passions that rather dispose to inquietness of mind than rest in resisting sensual passions pleasures we shall come to perfit rest & infolowing them to great iniquietnes There may not be contained rest in the heart of man that giveth himself to execute his carnal desires or moche is conversant with outward things but in the soul that hath most delight to god & in inly gods of thy soul may be found true rest.   

¶ The vii chapter of vanity & elation to be avoided  
THat person may be called vain that putthe his hope in any man or creature take it not for no reprove to do service to other or to be reputed poor for the love of Ihesu christ have little confidence in thyself but that thy hole hope and trust be in god/ Doo that is in the to please his grace and god with his gracious assistance shall be with the in thy will and direct thy works: Have never confidence in thine own running ne in any worldly subtilty of any living creature: but in the merciful grace of god that never suffereth creature finally to be without comfort that hade thyr full confidence in him and those that have full affiance or hope in thyr self he maketh or suffereth to fall and so subdueth them Advance not thyself in the abundance of riches ne of great power of thy temporal friends but alonely in god: in whom is all abundance of riches and puyssannce of might. And he above all thing desireth to give his own self to those that dispose themself to receive him by grace. exalt not thyself of any bodily virtue for all such soon he corrupt and vanish away by a little infirmity Enhance not thyself of any natural ability lest god of nature be myscontente with the. Repute not thyself better than other: list that thou be found worse in the sight of god: that beholdeth the enlye diposition of every soul. and divers times dyscommendeth those things that men in this world commendeth. And therefore if thy works please men fere list they displease god. And if there be any goodness or virtue in thee: believe that there is more in other. And ever desire of god that the virtue of meekness may abide in the. It shall never hurt the if thou judge thyself the lest & most vile of all other & in preferring of thyself afore other thou mayst lightly offend. There is true and sure pease in a meek soul. And in aproude heart continual envy and indignation.   

¶ The viii chapter of moche famyliarite to be avoided.  
Show not thy secret counsel to every man but to him that is wise secret and dreadeth god. Inhaunt not much the company of young persons and strangers. Use no adulation for to come to any temporal promotion nor for that consideration exercise not much the company of mighty/ & great men that be continually busy in worldly things Be desirous to be accompanied with meek & chartable men: & with those that be of good manners: and ●tuous: & treat with them of those things that mayedifye & strength thy soul & be not familiar with any person whereby thou mayst lightly be tempted or in famed. It is necessary to have charity with every person: but not familiarity but with those that may help to promote the to the famyliarite of god/ & of his angels. Sometime we see that some men being of great fame: and yet their bodily presence is not much profitable: & there be some that with their bodily presence ween to ꝓfit other. when they by their indiscretion & evil manners rather discomfort/ and hurt those that they ween to help & comfort.   

¶ The ix chapter of meek subjection & obedience  
IT is full great merit to stand in obedience & forsake thy proper will & perfectly to obey to the will of another. It is moche more sure to stand in the way of obedience: than in placy. But there be many that be rather in subjection of necessity than of charity: & they have therein pain/ & lightly gruges and have not liberty of mind without they for the love of god submit themself. Renne hider or thither: or where thou wilt: but it shallbe hard for the to find perfit rest but under make subjection of a discrete Prelate. The imagination & ymytations of diversytees of habitations & places hath ●●sceyued many a religious person. Every body in manner is glade to do that/ that their mind showeth them. It should be more to their profit to forsake their appetite than if they condescend thereto. But if we wool that god shall abide with us/ we must forsake our proper will for the example & psesure of god & the profitable peace of our neighbour. Sy then no man hath all cunning therefore it is sitting that no body have to much confidence in their own council. And if thy understanding be good & sufficient. yet if thou wilt by example of our sauy●ure leave thy proper council or direction & follow another for thy meekness thou shalt more profit than if thou followed thy ne own will. As we here the comone proverb. It is moche more sure the wise & discrete counsel of another/ than to give them counsel that will not follow it. It is a sin of ꝑtynacite & pride any person inportunly to offer their counsel & specially where they can little profit.   

¶ The ten chapter of superfluous words to be avoided.  
THat soul that desireth inli perfection of their mind must specially avoid the tumultuus behaviour of worldly people. The business of worldly acts thought they be done with a good intent yet they let & hindereth the mind of his great perfection. Now I repent my superfluous language/ & frequent inhaunting of worldly company for▪ by these ii means we be often times hurt in our conscience. If it be expedient and also you be disposed to speak let it be profitable other to the honour of god the edification of thy soul/ or thy neighbour Also consider that all our good words be written of the angels of god: & our evil words of our enemy the devil to our accusation. And therefore it is much more profitable when good folks be assembled of onemind to the moving of goodness. As the hole colys unite to guider each of them receiveth of other influence of heat. So good souls assembled together for the increase of virtue eachone of them receiveth of other influence of grace & increase of virtue & goodness.   

¶ The xi chapter of the desire to profit spiritually & pease to be purchased.  
IT is one special mean to acquire pease not to intermytt us of the words and works of those that attain not to us. How may that person be in ghostly quietness that moche intermytteth himself of those things that he hath no cure of: Or seeketh occasions outward and hath but little recourse to inly habitation of his conscience Blessede be the true simple fowls without any dysceyveable mind that in all their life and labours truly intendeth for they shall come to the rest of mind/ and conscience. ¶ The holy seyntes by mortyfiing/ and subduing their sensuality to reason all earthly things set a part they with all their inly delectable desyresfrely have had their hole meditation in our lord. But we be busy moche in things transetorye/ and follow our passions that we may not overcome in manner perfitly one vice. ¶ And therefore we be not accended in the daily profit & devotion & therefore we remain remiss and void of devotion. The most principal cause why we have no inly delectation or desire of heavenly contemplation is: for we be not free or delivered from our senssuall passions & concupiscences ne enforce not ourself into the holy way that the blessed faders have gone afore us. when a little adversity cometh to us we besone overcome & ready to return to the consolations of man. Where if we would mightily stand in battle for the love of our lord we should see the goodness of his gracius help sent toward us. His grace is ever ready to guide/ & help those that in spiritual battle have full confidence in him. And he procurith occasions of battle to the end that we should increase the crown of perpetual joy by the mean of victory. Than let us cut away our inordinate affections/ & passions that be the roots of all iniquyetnes & than we may possess a peaceable mind in god. If we would every year endeavour ourself to overcome perfectly one vice: we should in short space come to great perfection. But I fear it be contrary both in riligion and worldly people that after long continuance in living they perceive that the state going afore hath be more virtuous & pure than the present state that they be in. The more we increase in age/ and draw to our death the more diligently nor should labour for the perpetual reward▪ that be ordained for those that order their lives/ and labours thereto The virtuous life painful in the beginige by custom returneth to great perfit pleasure It is hard to leave customs in pleasure. But it is more pain without measure to leave the eternal peasure that for damnable custom shallbe lost. ever strive might●●ly against the first motions that inciteth us to ●●nne & resist the evil customs for the longer they continue the more hard it shallbe to resist them. If thou wouldest consider how great inly peace thou shouldest cause in thyself & in other ineshewing outward pleasures & i subduing inordinate affections & desires contrary to reason. I suppose thou wouldst be moche more diligent to come to spiritual increase of life.   

¶ The xii chapter is of the perfect of adversity.  
IT is expedient to us to suffer adversity: where by man returneth him to the consideration of his present state: wherein he reputeth himself as a pilgrim: & therefore he hath no affiance in this world. Also it is expedient that we suffer contradiction & be contemned of the lovers of the world whereby we shallbe induced to meekness: & avoid vain glory when we perceive our own frailty & be contemned of the world: we be compelled to leave ourself & the world & holy to return us to god: in whom if we would fervently infix ourself it should not be gre●●nede to sick outward consolations. The more a good soul be troubled bodily or ghostly: the more it knoweth god necessary to it: & laboureth to have him by assistance of his grace. Also than it lamenthe & sorroweth for the sins that it hath done. & more her tely prayeth to be delivered of his i●quietnes & misery. also tribulation maketh a man weary of this world & to desire blessedly to be departed therefro & be with christ. For he considereth that he shall never have perfect peas afore that we be with him which by the price of his precius blood hath purchased perpetual pleasure & peace for himself & his servants that a little space will strive against sin & wickedness.   

¶ The xiii chapter of resistance against temptations.  
AS we read in scripture & the words of job. The life of man upon earth: is temptation. Therefore it is expedient that every person prudently give heed to watch in prayer believe not the devil that never sleepeth but with a thousand snaris/ and subtleties importunably assailing us: finally intending to deceive us. There be none so holy in this world but they have temptation: & if it be for the time grievous/ yet if it be resisted it is very profitable: for thereby man is mekende/ purged & infourmede by experience The seyntes that be now crowned in heaven obtained their victory by tribulation & temptation. And those that were as cowardis in tribulation & temptation finally overcome/ be taken perpetually prisoners in hell. And there is no religion nor state so perfect ne no place so holy in this world without adversity & temptation. And therefore there is neither order ne place here in this life. where man may be fully assured to avoid all peril of temptation for in this corrupt body of ours we bear the matter of inordynate concupiscence & temptation. One temptation or tribulation departing. another coming to us. therefore it is expedient that we be alweye armed with patience and exercised in virtue. There be many intending to i'll temptation: that fall therein the more / for by bodily fleeing a man shall not be made su●e: but by perfit patience and meekness we shall be made strong to overcome all our enemies and temptations. though that labour to avoid the outward occasions and not cut away the inly inordinate desires: their trouble & iniquyetnes shall more & more increase. And thou shalt more lightly by patience and faithful confidence in our lord and saviour overcome thy tribulation/ than by thine own proper virtue or strength. And in great temptation use the counsel of a wise and discrete person/ and be not rigours to the person tempted: but ever be glad to comfort him as thou wouldest desire for to be done to/ if thou were in like trouble. The beginning of allevyll temptation is inconstance of mind & little confidence in god. For as a ship without a director is moved with every wind: so a soul that is ●at stabled in god: as the fire proveth gold: so temptation the rightwise man: as a bell untouched is not perfitly known whether it be hole & of perfit ●ounde or dyscrased: So man thouched by tribulation is known whether he be hole in the virtue of ●●cience or nay. ¶ And ever look dy gently that the temptation in the beginning be resisted: for than the enemy is soon overcome when he at his first entering fyndiethe the gate of ow●e soul shit against him. ¶ That sickness that by continuance is in manner incurabylle in the beginning might have been recoveryde with a small/ & an easy medicine. And this subtle disceyver assaileth man's soul first with thought only & then with strong imagination/ which followeth evil delectation: & unclean motion/ & so at the last the enemy entereth into the mind with deadly consent to sine. and for there was no resistance against him in the beginning/ he holy entereth in the conclusion. And ever the more remiss a soul be in resisting the more unmighty is made to resist: and the enemy more strong & cruel, There be some that in the beginning of their conversion suffered great tenptation: some in the end of their life. And some by the space of all their life. And some that in the process of all their life have but small tenptation & all this cometh of the great wisdom/ & equity of god: that passeth the state & the merits of every soul: & ordereth all the trouble & tenptation in this world/ to the perpetual health of his elect children. & ther fore we should of no wise desire when we be temptid but the more meekly return to our lord with devout prayer & besiche him for his fatherly mercy/ & pity to direct & preserve us in all temptation. And af● th'apostle Paul that it would please him so ever to prevent us with his grace the we be not overcome with the might of temptation. And among all the allectives whereby we may induce our lord to assist us in our trouble is perfit mekens: for as (Davidsaith) he shall save & exalt those that be meek in spirit in temptation & tribulation man is proved how moche he perfecteth & his virtue is more manifest. It is no great muell if a devout man without temptation have fervour of spirit. But they that in time of adversity can apply themself to have fervour of spirit it is a sign of stableness & grace for to come. There be some that be kept fro great temptation: & yet in small & daily temptations they be oft-times overcome with little temptation Therefore in great temptation they ever fear to be overcome.   

¶ The xiiii chapter of undiscrete judgement to be avoided.  
give heed that thou consider well thy proper work & be not ready to judge the deeds of another that ꝑteynethe not to the ne for whom thou shalt give none account at thy death. Man laboureth in vain oft-times in iugeing other men & soon offendeth: but in searching his own defaults & considering them he ever laboureth frutfully. And we commonly be ready to judge after our affection & many times we err from the truth in judgement for our pride & singular love. And good were our intent & desire we should not be so greatly troubled in the resistance of our sensual desires. But there is some inward inclination or outward affection that withdraweth us fro the very affection & desire that we should have. There be many that in things that they do rather seek their own lucre than the pleasure of god or the common perfect of many other. & they think their mind is set & patyfyed if they obtain their purpose & if the contrary fortune they be moved with ●paciēce & be miscontent. And for diver sites of affections: desires: & opinions that be among the people oft-times be some dissensions/ & debates among friends citizens & devout religious people It is hard to leave a custom of long continuance & no man is glade to forsake his proper appetite: understanding & desire. And thou be more ready to apply to thine own reason & understanding than to the holy doctrine of servant▪ of iesy christ. It shallbe long or thou be ghostly lightened for our lord sendeth not the great abundance of spiritual light but to them that forsake their own proper appetites & reasons & follow him by meekness.   

¶ The xu chapped of the perfect of warkis onde in charity  
THou shouldest not do a mortal sin for love & favour of any creature: ne for no earthly creature or worldly promotion. For thereby thou shouldest put thyself out of the love of our lord & ieopderdy of the loss of everlasting promotion. And sometime it is expedient to leave a good deed for the great necessity of our neighbour or else for a better deed to be done: whereby we be not hindered in virtue but rather promoted. The outward operation be it never so commendable in the sight of the people without charity it availeth not in the sight of god. which accepteth more the faithful intent and fervour of mind: than the many fold multipliing of great work or of words. though persons done moche that ordereth their life to the honour of god & rather to the profit of the common weal than to their own singular perfect. There be many worldly people that think they do many things of charity but they be rather done of carnalyte as all though that do their works by the mean of carnal affection proper will: hope of promotion: & alway have an eye to their own singular avail. But charity ever inclineth to do that: that principally may do honour to god: & obtain the goods ghostly rather than temporal: & in bodily goods it preserveth the comone weal afore a private & singular weal: & the charitable man envieth no man for any private joy or pleasure: ne he liketh not to magnify himself but to magnify & glorify god/ & in him to be blessed. He commandeth no man by adulation but he referreth all commendation honour & goodness to god finally of whom cometh all grace & in whom all blessed creatures resteth perpetual & in final felicity O he that had but one sparkle of charity would repute all worldly pleasures & love but vanity.   

¶ The xvi chapter how a man should suffer the defaults of his neighbour.  
THose faults that we may not amend in ourself nor in other we must patiently sussre till that we see what our lord will work or order therein: & think that it is ordained of our lord for to prove our patience without which our merits be little to be pondered. And it is expedient for us to pray to hour lord that we by his grace may patiently suffer hour necessary defaults. ¶ If thou monish by broderly correction thy brother/ or sister once or twice of their default If they receive not thy monition strive not with them: but commyte it to god: that his will and honour be done in all his servants there is no evil in this world but he knoweth how he shall order it to some well & goodness & study patiently to suffer the defaults & infirmites' of other for thou hast many imperfections in thyself which other suffer in the If thou canst not make thyself as thou wouldest be in every condition how than shouldest thou desire to have an other to thy pleasure we would gladly have other perfit & yet we labour not to amend our own offencis we would that other that offendeth should be straightly correct & ourself more coulpable uncorrecte It displesithe us to see other have great liberty & privilege disirig that they should be restrained by law & statut and we desire ourself to be at liberty without law or statute & so it appeareth that we full seldom praise our neighbour as ourself the which we should do if we were perfect. Our lord hath so ordained that we shall learn eachone of other to bear patiently the burden of an other for i this world there is no man without default no man without burden no man sufficient of himself in wisdom or prudence & therefore must eachone of us help to bear the burden of other eachone to comfort other help other istructe them & monish them. And who is of more virtue it appeareth by the occasions of adversity Occasions maketh not a person frail but they show whether he be virtuous or vicious.   

¶ The xvii chapter how a person should order him  
IF thou wilt have peace (self to come to pease and concord with other thou must make a restraynige in many things of thine own will ●ys no little virtue to continue in a company with out dissension or debate & so to continue. Blessed be though persons that whether they be religious or secular that feareth to offend god & in their conversation hurteth no soul & so endeth their life in the love of god & of their neighbour. And thou wilt surely stand in virtue repute the as an outlaw & a pilgrim upon earth & repute thyself vile for the love of christ if thou wilt be his disciple & follow him who so ever sekith in this world any thing but god & the health of their souls they shall find nothing but tribulation & sorrow that person can not long stand ī●etnes that laboureth not to meek himself in his proper reputation & to be subject to other remember that thou camist to this world to serve & not to rule aft thy proper pleasure & know thou that god of his goodness hath called the to the religion of Christ's faith that by patience & vertuus labour thou mayst be made apt to reign in joy & rest. For as gold is proved in the fournes so man by tribulation in the which no man may long continue without he meek himself with all his heart by the example of our savy our rote of all meekness.   

¶ The xviii chapter of the examples of holy seitis  
Thou dull soul behold the quick examples of the holy seyntes that have been afore us in whom flourished the perfection of religion and faith thee/ and consider now little thou ●oeste in the respect of them and thou may repute▪ thy life in vain. ¶ These saints and lovers of our lord have served god in great abstinence hunger/ thirst/ cold/ in poor array/ in labour & fatigation in watching/ resting/ holy meditation persecution great oppression & many repreves. O how great & grievous tribulations suffered the holy appostyls martyrs/ confessors & virgins/ & all other holy souls that have followed the stepis of our saviour they have hated the impediments of the life of grace this world that they might possess the fruit of everlasting life for to come. O how strait & abject life led the holy faders in wilderness how long & grievous temptations suffered they. And how fiercely have they be assailed with the ghostly enemy/ & how many continued fervent prayer have they offered to our lord. O to consider the great rigours abstinence that they have taken what zeal/ & fervour they had to spiritual perfect how great & continual battle they had to overcome vice/ & in all their life and labour how pure & rightwis was their intent ever to god. On the day they laboured & in the night they rested in prayer & if they in the day ladoured bodily yet they prayed in their mind devoutly: & so spent they all their time ꝓfitably & had so great pleasure in the service of god that they thought every hour was short & hade little mind or none oft-times of their bodily reffection.   

¶ The xix chapter of the good religious exercise of a religiou & soul.  
LIke as a person of honour is more preciusly beseen in bodily vesturs that appeareth to man outwardly so they should idevour themself according to exceed other with virtue in their souls & conscience wherein almighty god looketh & delighteth when it is endued with fair virtues & specially spiritual men & women which should study to endeavour their self to appear in the sight of our lord pure as angels. And every day we should inforse ourself to devotion & fervour of faith as if we were newly converted to the law & faith of Jesus christ/ & for as much as we of ourself may neither do well ne yet begin to do well/ than let us every day with all our inly strength and might beseech our lord that we may so devoutly begin the service of him that thereby we may continue to his pleasure and our perpetual salvation. we be many times in mind to do well and by a little occasion we be letted. The purpose of rightwismen dependeth more of the grace/ and direction of god/ than in their ●●ne providence. For man intendeth but god disposethe. Let us inforse hour self in that we may to the continuance of our good purpose/ and yet we be lightly lettyde thereof. And though we may not continually be in the fervent love and meditation of god: yet let us determe hour self to use it at the lest ones or twice in the day/ and apply us to virtue. And annex to this purpose a fervent in ●ocacion & prayer to god for his natural pite & father lie compation to give us grace to complenisshe & fulfil this purpose. And at night going to rest: than let us discuss the dediss that we have done that day in words/ works/ & thought/ wherein we commonly offend god & if we find that we have made transgression in any offence ask we mercy with all our heart. As it is great jeopardy an enemy or traitor to a prince: or to a king that knoweth the crime: for if that man should sleep in the kings palace among the true servants of the king he should rest in great jeopardy. So that person that in this world resteth in sin among the servants of god of the which if some be charitably disposed as good angels & virtuous men: yet there be many evil as fédes & evil people: that ever be ready to do vengeance & evil/ & therefore against these we must continually be armed with virtue & meek restreyninge against gluttony: & thou shalt overcome all other vices. and in any wise beware of over moche ocyosyte but other be exercised with redinge writing praying or amending some profitable thing for the comone well. And spiritual labours be more surely done in secret place than in common: & be we not slow in those things that should redonde to the honour of god/ & common perfect of man: & ready to those things that return to our singular & proper advantage. And it is not expedient to continue alway in one labour/ but in one manner on the holy day & another on the feriall day one the time of tribulation and temptation another in the time of pease. And of the festyval day we ought to solempnyse it according to the solemnity/ so that the more high fest & solemn the more inly devotion by right should we have. And when one feast is ●●ne we should order ourself to another feast as the figure of the everlasting feast of heaven which as for a time is delayed till we be more ready & anourned with charity & other virtues & our merits complenisshed for the which our lord hath pfixed a time in the which we ought to be circumspect & watching in virtuous labour of the which speaketh our saviour in the gospel of Luke/ Blessed be the servant that is found waking in the coming of our lord I say surely to you saith the evangelist that our lord shall promote him to the place of eternalle felicity where he shall have all pleasure & goodness that any creature may of reason desire.   

¶ The xxi chapter is much convenient for religious people how they should keep their solitary life & silence.  
ANd thou wilt withdraw thyself from curious & super fluous words from ociosite & unprofitable language than thou shalt find time sufficient & apt to have good meditations/ and to remember the great benefits that god hath done for the. The most holy men & women that ever were audyding all worldly company have chosen to serve god in secret placis & one holy man said I come never among company but I depart with less virtue as it seemeth me as we may see by experience it is more difficulty to keep silence in company than to ●e so circumspect that we offend not in no circumstance of speech: It is moche more sure for a religious person to bide at whom in solitary contemplation/ than to be abroad in the world where he may lightly be brought in many fold temptations Therefore they that intend to come to spiritual perfection they must with our saviour avoid the tumultuous company of people & there be no religious people that with surety apere to the world but they be glad to be dymysshed from worldly occupation And there is no man sure in prelacy but he that is ready to be subject. And none that surely commandeth but they that be ready to be obedient. And no man surely joyeth but he that hath testimony of a good conscience. None speaketh surely but they that be glad in time to keep silence. And ever the surety of blessed people is full of the dread of god & ever the more grace & vectuous their souls were anowrned with the more meek & obedient they were both to god/ & man. The surety of evil people riseth of pride/ and presumption & in the conclusion it deceiveth them. & if thou be monk of the cherterhouse anchor/ or ankeres as long as thou livest in this life ever beware of presumed surety & think that many holier than thou in the sight of the world for their inward elation & presumption have perished & therefore to avoid this inward vain glory & presuntion it is expedient that we be exersysed with temptation O that religious soul that would & it might contemn all transitory joy and neither would ne it mystred to deal with the world. How pure a conscience might it preserve. O that soul that would put away all worldly business & would labour allonly for godly things & ghostly goods & put all their confidence in god how great pese & ●etnes should that soul have ●here is no person worthy to have heavenly consolation but if they exercise their self in holy compunction & penance. Compunction is remembrance of our sins with great displeasure which must be done in secret place as (David saith) let thy inly sorrow for thysinnes be done in thy secret chamber. O thou religius person thou mayst find that grace in thy cell which thou mayst lightly lose without in the world And thy cell well inhaunted shall wax sweet. And if thou inhaunte it not well. It shall induce the in to we rynes & displeasure. If thou wilt in the beginning of thy conversation endeavour thyself to bring the into a custom to abide in thy cell with remembrance that for a little time ocupyinge thyself well there thou shouldest thereby come to everlasting liberty & the abiding that should be full pleasant to the. The devout soul in silence & ●etnes moche perfecteth and there cometh to thy understanding the knowledge of the hid scripture of god. There it may find the water of contrition & tears whereby it may wash & cleanse itself from sin. And ever the more it withdraw itself fro all worldly tumultuus business the more familiar & dear it shallbe to god. And though persons that withdraw them from their worldly friends & knowle●●● our lord with his angels shall draw near & a●●●● with them. It is full expedient for a religius sou●● to avoid the vnꝓfitable pleasure of worldly sight ●●ther to desire to see the world ne there to be seen 〈◊〉 wouldest thou see that thing that by right thou mayst not have. And if thou mightest have it yet thou should have little continuance therwithe for the world passeth with all his pleasant delights. The sensual desires draweth & moveth a religius person to go abroad but when short running or pleasure is past what remaineth but remorse of conscience & ini●etnes of heart. It is oft-times seen that a glad going out followeth a sorry returning. And a merry cuentyde followeth a sorry morrow tied/ for all carnal & sensual joy entereth with delight dobely but inconclusion it displesith & hurteth. what mayst thousese without thy cloister that thou mayst not see within. Behold there heaven & the elements whereof all earthly substance be formed what can thou see under the son that may any space abide. If all worldly pleasures & bodily were present what should it be but a vain sight life up thy iyens to heaven & pray out lord of mercy for thy sins & negligence leave y● vain things to those that be vain & attend to those things that our lord commandeth & shut the door of thy soul & call thy lord jesus to the & abide with him in thy cell. for thou shalt not find so great peace in no other place. And thou wouldest not go fourth ne give attendance to things unprofitable thou shouldest rest i more ●etnes. But if thou have delight to here noveltise thou must sometime thereof suffer tribulation of heart.   

¶ The xxi chapter is of the compunction of man's heart  
ANd thou wilt profit spyrytuallly preserve the in the dread of god/ and stand rather under obedience/ than in thy proper will resraine all thy sensual parts with the bridle of reason & temperance. Have perfect compunction of heart & thou shalt find inly devotion. compunction & sorrow for our sins showeth many things to us that a dissolute behaviour hideth and loseth. It is merueylc that any person in this world considering his exile & great ieopardise can be merry in any worldly thing For the unstableness of heart & negligence of our defaults we perceive not the sorrow of our soul & therefore we oft-times laugh vainly at those things whereat we should rather weep. There is no perfect liberty ne true joy but in in the good conscience and the dread of god. That person is happy that hath grace to avoid the impedimentꝭ of holiness of mind & can assemble all the virtues of their soul in very true compunction and meditation of god. That person is happy that avoideth every thing that may of reason offend his conscience. Than they that be overcome of customable sin let them strive mightily ogeynst their custom. For evil custom may be overcome by good custom. Have thy consideration first of thyself: and monish thyself before all other friends. It is not expedient that man in this life have many consolations worldly and if we have not divine consolations: it is for that we have not true compunction of heart: or else that we refuse not vain consolations of the world we should repute ourself vain & unworthy to have divine consolations/ but rather we deserve moche tribulation. The virtuous soul whether it consider itself or another it findeth matter of compunction and sorrow: for it knoweth that none liveth in this world without tribulation. The matter of true contrition/ & compuntion ever be our sins/ & vices whereby we be so disposed that we may seldom behold perfectly heavenly things. And thou wouldst as besily remember thy death as thou dost y● length of thy life thou shouldest more fervently apply thyself to amend the. And if thou wouldest perfitly remember the outrageous pains of hell & pourgatory. I suppose thou wouldest be glad to suffer tribulation pain/ & labour: here in this world with that thou mightest avoid those outrageous pains of everlasting damnation. But for those things be not in our consideration: & for we apply ourself for worldly pleasure therefore we continue remiss/ & cold for lack of grace & inly devotion. And for the mind of man is not constant in virtue: therefore the body is more frail & lightly offendeth. Therefore pray devoutly & meekly to our lord: that it would please him of his grace to give us the spirit of compunction/ & say with the ꝓ●hite. Good lord feed me with the breed of contrition & with the abundance of tears for my drink   

¶ The xxii chapter of the consideration of the misery of man.  
w Here soever thou be or where soever thou convert thee: thou art but a wretch without thou convert thyself unto almighty god. wherefore art thou troubled: if that any thing happene not to thy pleasure. what creature in all this world hath all his pleasure. See not we that almighty god suffered many injuries & wrongs. and that person hath most advantage in hope that most suffereth patiently for the love of our lord. The frail worldly people beholding only outward things say thus Behold how good a life this man hath how rich: how great possessions: how mighty power how strong and fair a nature. But those goods be of little certente ever in moving and they be possssed ever with labour and fear. Therefore behold the heavenly goods that shallbe possessed with all pleasure and never fade. The felicity of man standeth not in the abundance of worldly goods: but it requireth things necessary for this world. Ever the more spiritual a man desireth to be/ the more byttnes he perceiveth in this world & more clearly perceiveth the faults of our corruptible kind. & therefore the prophite David desired of our lord to be delivered from all such necessary defaults that in manner let men to come to perfection. But woe be to them that know not their misery/ & woe be to them that have their greatest pleasure in this misery & corruptible life: for and such might ever live here they were rtent despising in manner the true felicity to come: where every man that cometh is most perfitly sufficed. O how unhappy & unfaithful creature that by inordinate desire of transetory & earthly thingdes art so blind that thou hast no spiritual taste: but of car ●all things. But at the hour of thy death thine iyens shallbe opened with pains & than thou shalt know how vile & little of reputation these things were wherein thou didst put thine unhappy felicity. But the holy saints and the devout lovers of god have not principally attended to those things that were pleasant to the flesh/ or those things that have temporally flourished in this world: but all their hope/ & intent was in this world to possess the goods eternal. All their desire was exalted to the most high and invisible good lest it should be drawn to earthly things by the mean of things visible. O thou dull soul that persevereste in out ward tribulation/ or inly temptation and in both overcome remember that in time of tribulation or temptation is the most fruitful time of merit For thou must go through fire and water before thou come in to the place of final consolacyion and rest. And thou shalt never overcome vice but by violence: we may not long be without sin/ tideousnes/ or sorrow: as long as we bear this frail body oboute with us: we would be glad to have quietness from all sin and mysere: but for asmuch as we have looste innocency by sin we be not worthy to have here the place of joy and felicity. Therefore we must by patience abide the mercy of our lord: unto the time that our miserable mortality be perfectly changed in to the life perdurable/ and immortalle. O how frail is our human lineage ever prone and ready to vice. This day thou art confessed of thy sins: the next day thou retornest unkindly to the same sin. Now thou pourposest to cease fro thy sin and within the space of an hour thou fallest unto the same: as though thou hadst made no promise ne purpose contrary. and therefore we have sufficient occasion of humiliation whereby we may manifestly perceive our own infirmites' & unstableness. And that virtue that we long time laboured for & by grace obtained is soon lost by negligence. And we be remiss & negligent now when we be most mighty to labour. what shall we do when we wax dull in wit & feeble in body. O how unhappy be those that repute themself sure ceasing to labour against vice as they were sure in good life. & yet there is no token in manner of perfection in their life: & they that think themself perfect as I have rehearsed it were expedient that they were instruct as Novices beginner's to grow in more perfit virtues.   

¶ The xxiii chapter of the meditation of death.  
provide for thyself whiles thou art here: for thou seest that this day a man is: and the morrow he appeareth not. And when he is withdrawn from the bodily sight/ he is soon forgotten ghostly. O the great dullness/ and hardness of manes heart that more mindeth & provideth for transetory things present: than eternal things for to come. If thou wouldest in every word/ work/ & thought remember as thou shouldest soon die than thou having a good conscience shouldest not so inordinately fear death. It is more profitable to avoid sin than to flee death. If thou be not ready this day to die by the same reason thou shalt not be ready to morrow. For to morrow is a day uncertain and thou knoeste not whether thou shalt continue thereto or nay. What availeth it to live long & thy life to be little or nothing amended. A long life increaseth not alweye virtue: but divers times sin and vice. Would god we might be conversant everiday in this world without any offence. ¶ There be many that count many years of conversation: but full few of fruitful living. O it is fearful to die but peradventure it is more ieoperdyous to live longer. Blessed be though persons that continually have the hour of death before their sight: and that every day dispose themself to die. Reduce to thy remembrance some person that thou haste seen depart. and think that like wise thou must needs depart When thou risest in the morning doubt whether thou shalt continue in bodily health unto night And therefore ever dispose thyself to be ready that death never may find the unready ne a slepar/ and remember how many do depart suddenly. and when they least have believed they have gone. The son of man both god and man our judge shall come that time when we least ween as he saith himself. When thy last hour cometh than shalt thou repent full sore of thy remiss/ and negligent life: How gracious/ and happy is that soul that now in his life laboureth to be in that state that it desireth to be found in his death. To contemn the world perfitly: is a great desire to profyttein virtue. lo●e of dysciplene/ labour/ in penance/ a prompt will to obedience/ ready to forsake their own will the supportation of every tribulation for the love of our lord these shall induce us to have a great confidence to depart happily out of this world It is moche better by time to provide for thyself and find thy goods before thee/ than to trust to other that peradventure shall vought or little ꝓuyde for the. And thou labour not now besily for thyself who shallbe busy for the in time to come. Now the time is very precious: But it is lamentable to spend that time unprofitably where we might deserve goods of the which we should live and joy eternally the time shall come that thou wouldst be glad to have one day or hour to amend thyself in/ but I know not whether thou shalt obtain it ornaye. O thou vncircumspecte soul of how great peril & fere mightest thou deliver thyself of now if thou wouldest now fere to offend god & suspect that coming of death. Study now to live so that in the hour of thy death thou mayst rather joy than fere. Learn now to die from the world that thann thou mayst begin to live with christ. Learn now to contemn all worldly things that than ● ᵘ mayst freely without any impediment go to Christ. Chasti s●thy body now by penance & than thou mayst have certain confidence of reward. O thou unwise manachy makist thou so great and sure provision for the ●●me to come/ when thou art not sure that thou exalte not live o one day to the end. How many have be deceived thinking to live long & suddenly have decessed. How of times hast thou heard of those that be departed: how some have be slain with sword: some drowned: some falling fro high place have broken their neck: some eating have be strangled: some with: fire: some with iron: some with thieves have be destroyed & so the end of every man in this world is death: & the life of man in this world as a shadow vanish away. Who shall remember or pray for the after thy death thou knowest not Therefore now instore thyself of riches immortal that shall continue after thy death. Ever labour for that thing that may honour god & help thy soul & attend thereto: study to make the saints of heaven & the friends of god thy friends: & they shall receive the into everlasting tabernacles: Thou religious soul behave thyself upon earth as a pylgrim & a stranger: For it pertaineth no thing to the to intermyt of the business of this world. Preserve thy heart fire & direct it to our lord for thou hast no cite here abiding & therefore direct thy daily mourning & prayer upward: that after thy spirit depart fro thy body it may be worthy to be graciously translated into that celestial & perpetual city.   

¶ The xxiiii chapter is of the last iugenent & pains deputed for sin.  
IN all thy labours behold the end & how thou shalt stand before the judge to whom no thing can be hid. he that day shall neither be moved with rewards nor prayer nor any other cause that may be alegid but he shall judge that is rightwis. O thou myeserable unwise sinner what shalt thou answer that day to that lord knowing all that ever thou haste done. If thou fear sometime in this world the face of a mortal man which thou haste disposed how moche more shuldeste thou fear the face of this thy eternal judge. why providest thou not forth day of judgement. when there may no man be accepted or defended by another. But every man shall answer for his own self. Now thy well ordered labour is fruitful thy weeping acceptable/ thy morning worthy to be herd/ thy sorrow purgethe/ & is satisfactory. The patient man that more lamentethe for the malice of sinners. Than for his own injury hath an wholesome pourgatory And likewise they that pray fore their enemies and in their heart forgive their offences & they that tarry not to ask forgiveness of other for their offences. And be more ready to remit than to be wroth. And they that by violence restrain theirself fro sin/ and ever be busy to make the body obedient to the soul. All those have an wholesome pourgatory in this life. It is moche more profitable now to purge our sin/ and kit it away than to abide the pourgation thereof with the fire of Pourgatory. Verily we deceive ourself by inordinate love that we have to hour self. what shall the fire come to devour but thy sin. Ever the mo●●e thou sparyste thyself now/ And so folowyste the sensual appetite more grievous shallbe thy pain afterward and more grievous the fire. And therefore look what thing man more grievously offendeth in/ and therein shallbe his more pain. ¶ The slothful person shallbe punished with brenninge broundes. The glottone that hath consumed meats/ and drinks superfluously to the detriment of their body/ and the injury of the poor that famysshed for hunger/ than shall they famish for hunger in so much that if they would desire a drop of water to mytage that exceeding ardore/ that they shall suffer/ than it shall not be possible to them to obtain it. ¶ The lecherous people/ and the inordinate lovers of their lusts shall be compelled to drink the stinking/ and abominable inflamed pyche/ and brimstone. And the envious people shall wail/ and howl as wooed hundes. And so every sine shall have his proper torment/ & pain coresponding to him. And the obstinate proud/ & covetife persons shallbe replenished with all confusion/ & penury. There shallbe one hour more painful and grievous/ than here a hundred year in bitter penance. There shall never be consolation ne rest to those that be dampened/ or shallbe dampened: but here the troubled persons have sometime aleviaunce of their pains/ and consolation of their friends. Be now besie & sorry for thy sin that in the day of judgement thou mayst have surety with holy saints wheche than shall stand in great constance against those that have unrighteously vexed them. And look as they be now judged of other men so than shall they ●●ge other. Than the poor obedient soul shall have great confidence/ and the obstinate proud man shall quake/ and fere on every side. Than shall they be reputed wise that have learned in this world of our lord to be abject/ and despised. Than shall all tribulacy on patiently suffered be full profitable/ & every iniquity shall trouble the author thereof. Than shall every devout soul joy and every wicked creature shall wail and mourn/ than shall the flesh that hath been with reason chastised be more glad than if it had been alweye in delectation and pleasure than the vile vesture shall sheen & the glistering gar mentis shallbe dark and vile/ and the poor cottage more of price than the great glorious palaces edified for pomp/ and pride than shallbe more allowable a constant patience than allusurped power than shall the true obedience of a meek religious soul be more exalted than any worldly cautelous prudence than shall a clear conscience be more joyful than the arrogance of poetis/ or philosopher's/ than the contempt of riches be more of price/ than the treasure of all the earth. Than thou shalt have more delectation in devout prayer than in the delectable fedinge And thou shalt more rejoice of the silence that thou haste kept than of thy long suꝑfluous speech. Than shall thy holy work is be moche more of price than the fair and pleasant words. Than shall a straight life & painful be more profitable than all worldly delectation. learn now to suffer small tribulations that than thou mayst be delivered from great tribulations. It thou wilt in any wise by continuance of thy sin order thyself to the fire make experience Put thy hand in the fire: If thou may not suffer this little pain: how shalt thou endure to suffer thy hole body perpetually to be put in the fire If now a little possyon make the so patient what shall the intolerable pains of hell do to the. Than give heed thou mayst not have the full pleasure bodily here/ and in the life to come the abundance of spiritual joy. Therefore if thou wilt afterward regne with christ in perpetual pleasure follow him here in this life with penance. It thou hadst lived from the beginning of the world to this day in all honour and pleasure that were possible to be had in this life they should now be all paste: as a dream that shortly appeareth/ and soon is forgotten. And if thou shouldst live now likewise to the worlds end/ and than depart what should remain of these pleasures nothing. Than we may conclude that all worldly pleasure is but vanity/ and all other thing in this world is vanity saving the love of god/ and his service or a thing ordered to these. That soul that loveth god with all his heart/ nouther feareth death inordinately torments/ judgement/ ne hell. For persyte love hath sure passage to hour lord. who somever hath delight to offend it is no marvel if they dread death/ and their judgement. ¶ yet if the love of god may not withdraw the from sin/ than it is good & expedient that thou cease of sin for the fere of the pains of hell. And that person that pferreth any worldly love before the love of god can not long stand in the state of grace: but he shall soon be tied in the snare of the devil.   

¶ The xxv chapter of the fervent emandation of all the life of man.  
Look that thou be waking & diligent in the service of god & thou religious soul remember bysely whether thou art come/ & why thou hast forsaken the world. was it not for that intent that thou shouldest become a spiritual man/ or woman/ and to love/ & serve god only. Therefore incyte thyself to have fervor to spiritual profit. For thou shalt shortly receive thy reward for all thy labours and in that heavenly inheritance shallbe neither sorrow ne fere. Now labour a little/ & than thou shalt fide great rest/ & perpetual gladness/ if thou wilt faithfully/ & fervently abide in virtuous labour thou shalt find without doubt that our lord shall faithfully & abundantly reward the and have hope that thou shalt come to victory. But it is expedient that thou therein have not to great surety: lest thou be negligent or exalted thereby in thy mind. There was a certain person that was oft-times following in his mind between fere & hope/ and on a time being full of anguish & sorrow in a church fell prostrate to the ground saying these words. O if I might know whether I shall persever/ & overcome this great temptation that I am in. he heard anon the answer of our lord showed to him in his soul saying. What wouldest thou do if thou kneweste that Do now that/ as thou wouldest do than: and thereby thou mayst have surety. And so anon he was reconforted: and committed himself to the will of god/ and of his flowing and unsteadfast mind was poised/ and would no more by curious inquysicy on desire to know what should befall to him in time to come: but rather he studied to know the will of god/ he studied to confirm his will to the will of god: as well in the beginning as in the ending of every deed that he should do. The prophet David exhorting every man to virtue saith. Do well and hope in god Inhabit the earth and thou shalt be fed with fruits thereof. The continual grudge and labour of temptacy on and tribulation wythdraweth right many from profit and fervent emendacy on. Verily they that enforce their self with mighty apply cacyon to overcome those things that be grievous and contrary to the health of their souls: they profit in exceeding other/ and man in mortyfiing of his sensual parts and overcoming of himself therein specially he profyteteh & cometh to more abundance of grace but every man hath not in like to overcome or to mortify. A fervent lover of god if he have more and greati passions or letting shall more spiritually profit than the virtuous person that hath less fervour to virtue There betwo things that specially help a soul to come to virtue to withdraw itself violently fro those things that corrupt nature is inclined to & fervently to labour for that grace or virtue that we ꝑ●eyue we have. most need to. give heed in any wise that thou avoid those vices in thyself that thou art most grieved or miscontent within other men: and be glad to gether virtue of every virtuous creature as the honey Be gadrethe his honey of divers flowers so consider all those that thou art conversant with. Cheese of eachone of them some virtue refusige their vice take the fair flower from the brambell and hurt not thy hand of the thorn. And it hap the to be hurt endeavour thyself to be recoverede without delay. as thine eye considereth the work of other/ so thou art noted of other. O how jocund/ and merry is it to be conversant with company of honest name and fame/ faithful/ and fervour in the love of god. And contrary wise it is gr●●ous to be accompanied with though that be disordered both to god and man: that neither as louer●●● faithful subjects have complenisshed those 〈◊〉 that they be called to. How inconvenient 〈◊〉 is a person to be negligent in those things that he is called to of our lord: and to give heed to those things that he is not bound to. Reduce to thy remembrance the state of thy perfection that thou ●●t called to the imitation of Jesus Christ or service: Consider well his life & how far thy life discordeth therefro & thou shalt fide thyself no good disciple nor scholar hut rather a divined or a postata. That religious soul that devoutly exerciseth itself in the lice and passion of our lord shall find therein all things ꝑfitable & necessary for it & abundantly & shall not need to seche any better thing/ than in this life is contained O that soul that might alweye have the remembrance of jesus crucified: how soon & sufficiently should it be informed with knowledge necessary: A fervent rely gius soul patiently suffereth & observeth those things that be commanded to it/ And a negligent & a remiss religious soul hath tribulacy on upon tribulation/ and suffereth anguy sshe & tribulacy on on every party/ & that is for it lacketh inly consolucyon/ and is cestrayned from ourwarde comfort. That relyyious person that liveth without discyplene is ready to fall to ruin. And that man that ever seeketh more large manner one liberty in his life: shall be alway in anguyss he & trouble/ and evershal displease him other that life/ that he hath begun or else for he hath left a better. Take heed how many religious people for the love of god & everlasting joy & liberty now obediently liveth under the rule of straight religion. They be withdrawn from the world/ and desire not to be greatly conversant with the world they be poorly fed/ content with vile/ & gross cloching: they labour moche & speak but little superfluously/ they watch long and soon rise: long in prayer/ and holy reading of fruitful doctrine/ and that they may come to everlasting liberty. They keep theirself fro the space of this short life under obedience and in prison. Consider the holy orders of religion both of men & women as those of the charterhouse/ obseruauntis/ minors ●●minores holy ankours & ankeres how besily they ●bou● night & day to please & serve our lord. These quick examples of so great multitude should induce the to be a shamed to be so indevoute & remiss in the service of god. O how jocund & pleasant a life should it be to a soul that had no worldly thing to do but love god continually with all his heart in work and words. O if we might continue in this life without bodily refection as eating & drin ●yngeslepynge/ or any other bodily necessires and give heed only to holy meditation & ghostly fedinge & ce●eccion of o●re soul/ than we should be much happy than we be now in serving/ & attending more for bodily things than ghostly ꝓ●ite. whann man cometh once to that perfection that he secheth consolation of no creature/ than beginneth he to have a spiritual tallage in god. and when he is content with every fortune as well with adversity as ꝓsperyte conforming and referring all his warkis to god to serve & obey to his will. Ever remember the end of every thing that thou beginnest and also that time lost can not be recovered and thou shalt never obtain virtue without labour & diligence & when thou beginnest to be remiss in spiritual labours than thou begynneste to wax evil. If thou apply thyself spiritually to more virtue thou shalt find great pease and than by grace of god & love that thou hast to virtue thou shalt find the spiritual exercise in virtue evermore delectable/ & lighter A fervent & loving soul is ever ready to all things that be expedient to the pleasure of god & spiritual perfect of itself. It is more labour to resist vice and iordinate passions/ than to be occupied in bobely labours & if thou wilt not give heed to avoid the less sin thou shalt soon be induced to the more. And when thou hast brought the day to the eventide in virtuous occupation without any great displeasure to to our lord than thou mayst be glad & suerlyetake thy rest in him. And ever before all other souls give heed to thine own soul excite & move thyself to virtue/ & what so ever thou dost be neruer negligent those things that be necessary for thy soul & look how moche thou desirest to ꝓfite/ & so much aplie thyself violently to ghostly & spiritual labours. and thus endeth the first book of Iohn Gerson of the imitation of Criste.    

¶ Here beginneth the ii book of Iohn Gerson of the inward & devout conversation of the soul of man.  

AFter the sentence of our saviour jesus christ the inward reign of god is in the soul of man. Return thyself with all thy heart to our lord & forsake the inordi not love of the world & thy soul shall find rest learn to contemn outward things & aplie thy mind to inward things & thou shalt perceive that the kingdom of god shall come to the wherwithe cometh peace & joy in the holy ghost that is not granted to no wicked man. If y● wilt prepare in thy soul a conding mansion christ shall come and abide there to thy inly consolation. All the principal joy and delight that god hath in man/ is in the obedience/ and virtue of the soul: there he is customeably with marvelous sweetness/ and great famyliaryte comfortably feeding it with ghostly speech & doctrine. O thou faithful soul prepare thy heart to Criste thy spouse that he may come thereto: and by his goodness make therein a mansion. For he saith in the gospel of Iohn: who so loveth me he shall observe my commandments and my father & I with the holy ghost shall come to him and make with him inhabitation by grace until we bring him to the celestial habitation of glory. Make ready a place in thy soul to him that create it/ andlette nothing have interest therein that may offend him. If he abide with the that is lord of all richesse how mayst thou ●e poor he shallbe a sufficient/ and a faithful provysoure for the in all thing expedient for the in who me thou must more constantly hope/ and believe than in every creature: for all creatures mortal be mutable: for though they promise never so surely ●et they may besone changed. But christ that is the ●●ete firmament ever in one abiding may vat of ●●y wise break his absolute promise. Be a friend that is mortal never so faithful/ or beloved: yet in ●●at/ that he is mortal/ & frail he may be changed They that this day be thy friends to morrow may be thine enemies: & therefore put no sure confidence but in god whom thou shalt love/ and fere above all thing. Here we have no certain habitation: but wheresoever we be in this world we be as pilgrims and strangers and shall never have rest without we be unite to christ. Fyxe thine eye of thy soul of the present things in this world of the pylgris that gone by the way which be not tarried by the beauty of those things that been in their way: but their mind run most of the end of their journey. So let the eye of your soul be fixed perfectly in heaven where be true eyes & than shall we be less tarried in the use of earthly things. Beware that thou incline not so much unto earthly things that thin appetite be not therewith attached & thou made subject to the great enemy the world & so spiritually perish. let thy medifation be alway of him that is most high & direct thy continual prayer to christ if thou can not occupy thy mind in the high contemplation of god rest than in the possession of our saviour & let thy contemplation rest in his blessed wounds & there thou shalt perceive singular comfort in all tribulations bodily & ghostly. And fear not moche of the detraction of evil speech of the worldly people if thou give no cause thereto. For we have example of our master christ that was most vile reputed/ and in his most necessity forsaken of his friends and a queyntaunce. Criste our leader would suffer and be despised/ & we desire to be magnified & loath to suffer injure or wrong. Criste had adversaries & detractors/ and we would have all to be our friends and benefactors. How shulne thy pa●●ence be crowned without adversity. And thou wilt suffer none adversity how shuldeste thou be the lover of christ. If thou wilt regne with him in perpetual pleasure suffer with him here temporal tribulations. If thou my ghtest ones perfitly enter in the ●●ly devotion of Jesus christ/ and perceive a little of his fervent love/ than thou shouldest but little force all worldly advantage or disadvantage but shouldest rather joy in injuries & contempts showed to the. For the perfit love of god inciteth man to continue himself in the inly love of god that is free from all inordynate affections and may without default holy convert himself to christ and in him have perfit rest & fruition. He that praysethe the good of the world not as they be esteemed of the worldly people but as they be of price in theirself that person is very wise and rather instructed of god than of man That soul that hath at liberty the inward motions of virtue & pondereth but little the outward things he abidethe neither place nor time to have virtuous exercise in good life. The inly man may so●e unite & call together his inly powers & virtues of his soul/ for they be never holy occupied with outward things. The outward labour or exercise is necessary for a time it letteth his soul but little of ●●s ꝑfections for every thing that behamppith to him ●heter it be adversity or prosperity he referreth it to the will of god. Look how moche more a man loveth any worldly thing than it should be loved so much his mind is distract & let fro the true ordinate love of god. If thy soul were perfitly purged from all inordynate affections every adventure and fortune coming to the should be the augmentation of virtue & grace to thy soul. The cause why many things displease or trouble the is that thou art not yet perfectly mortified in thyself ne purged from all inordinate love of earthly things. There is nothing that disordreth or fileth the soul of man as in pure & disordered love of creatures. If thou wouldest sick no worly consolation outward thou mightest have thy meditation and heavenly consolation in thy soul the which exceedeth all worldly & transetory comfort as heaven exceedeth earth.   

¶ The second chapter of the humble subjection of the subject to the prelate.  
wHo so ever be with y● or contrary to the labour with all thy might to have thy lord god with the in every voyage or thing that thou dost/ and than thou mayst say with David the profit/ god is my helper I shall not fere the enemy of man. The most immediate mean to god with thee/ is to have a good clean conscience. And look to who so ever god putteth forth his hand to help there can no adversity hurt him. And if thou canst keep silence/ and patience thou shalt without doubt perceive the help of god in thy need. He knoweth the time/ and the ways of deliverance & therefore refrain & commit thyself to him. It pertaineth to him to help & deliver the faithful obedient souls fro peril & jeopardy. It is expedient for our humylyation & meryie that sometime other people know our defaults & sins that they may correct & reprove us. when man for his own defaults humyleth himself than he hath more compassion of the frailty of other & reconsylethe himself to those that have offended him & contrariwese he reconsileth them to him. Almighty god ꝓtecteth & defendeth the meek man obedient & him he knoweth & counseleth & inclineth himself to him & sendeth great abundance of grace to him & showeth his secret counsel to him. Also he inviteth him & draweth him by grace benigly & after his humiliation & depression he enhaunteth him to glory The meek obedient soul proved by injury & confusion may rest in peace. For in asmuch it is contemned of the world it is in manner constrained to i'll & rest in god & never estimate thyself to have perfect perfect without thou repute thyself most vile of all other.   

¶ The iii chapter of the restful & quiet person.  
Took thou first be quiet thyself & than thou mayst the better pacify other. A patient man more commendable & profitable than a great lettred ●ipacyent A person that is passionate lightly keveth the worst party commonly in every thing. ●●at person that is content applieth every thing ●t/ and that soul that is not well content is inqet by diverse suspicions & neither quite in himself ne yet suffereth other to be in pease/ & speaketh oftimes those things that be not sitting/ & omyttethe to speak of those things that were expedient to be spoken of. He considereth what other be bound to do & is negligent in that/ that pertaineth to himself. Have first a zeal & a respect to thyself/ & than thou mayst better attend to the deeds of other. Thou art ready to excuse thy proper error & defaults/ & wilt not consider the frailty of thy neighbour. But it were more according to equity to excuse thy neighbour & to accuse thyself: If thou wilt that other support & suffer the thou must sometime charitably support & suffer other men how far art thou from perfect humility & charity/ by the which man should be most wroth with his own offences it is no great matter of patience to be conversant with meek tractable/ or charitable company for with such persons every body delighteth naturally to be accompanied: but it is a sign of great virtue & patience to be conversant patiently with froward wrathful & evil mannered people the be ready to prove our patience with contradictions injuries & wrongs. Blessed be those that among this people be patient for to them by their patience pertaineth the kingdom of heaven. And that person the by grace can apply himself more to suffer patiently shall obtain more peace & may be called a conqueror of himself/ & over the world a lord a friend of christ & the inheritor of heaven.   

¶ The four chapped of pure mind & a true intent.  
MAn is elevate & life up from earthly things unto spiritual things by faith/ & cleanness ●f mind as by the mean of two wings. Thy intent must be simple without any duplycite/ and thy affection or desire pure from all disordinaunce. The simple and true intent beholdeth god: but the pure mind apprehendeth & taketh taste of his ineffable sweetness. If thou be free from all inly and inordinat affection there shall no good operation let the from the weigh of perfection. That person that intendeth both the pleasure of god/ & the perfect of his neighbour may have true & inly liberty of mind if thy heart were perfectly ordered/ every creature should be ● mirror of life/ & a book of holy doctrine to the. There is no creature so unperfit or vile but in some manner it showeth the goodness of god/ if thy soul were pure from all inordynate affections thou shouldest see & praise every thing in due order. A pure & cle●e heart perceiveth heaven & hell commonly The inward disposition of man is shewede by his outward conversation there is no joy in this world to the ●ye of a clean conscience. And contrariwise there is no trouble or iniqetation in comparison of the trouble of the mind discontent of evil conscience/ As y●●ron put in the fire is cleansed from the rust & made ●ere & sheninge/ so the obedient soul made hot in the fire of tribulation is purged from the rust of si ●e & made clear in conscience and made ardent in the lo●e of god/ and so he is changed into a new man when a soul beginneth to be remiss in virtuous labour/ than it feareth a little labour & receiveth gladly the outward consolation. But when it beginethe ꝑfitl● to overcome itself: & to walk mightily in that way●●f god than it extemeth the labours/ or troubles but light: the which before were gr●uous/ & ●portable.   

¶ The .v. chapped of the proper consideration of man.  
THere should novertuous persons have great confidence in theirself. For many times by the mean of our presumption or temptation we lack both grace & wisdom of true judgement. the spiritual light that we have is but little/ & yet we lose it soon by our negligence. And divers times we be so far overseen: that we will not or can not perceive our proper blindness. divers times we be evil in our dediss & in defence or excusacision of them we be worse. There be divers that estymate/ and think their deeds be done of zeal/ and charity the which they do by immoderate passion and carnalyte we be ready to reprove small offences in our neighbour & to excuse our proper great offences: we be ready to note the injuries that be done to us: but we consider not what other suffereth of us. If we would consider well our proper offences we should more patiently suffer & judge the defaults of other. The virtuous person considering how he shall give account of his proper offences: considereth but little the offences of other for whom he shall not answer. Thou shalt never be inly devout without thou keep silence of other men's work & words/ & diligently behold thine own. If thou give thine attendance to god & to thyself only: the outward conversation of other shall the less move thee/ where art thou when thou art not present to thyself. If thou consider all other things thyself not considered what shall it avail thee? Thou shalt ꝓfite specially in gostley living if y● preserve thyself fro tumultuous worldly occupation & that religious soul may not greatly perfect ghostly that moche applieth itself to secular occupations let nothing be so dearly accept to the as thy lord god or thing ordered to him: & estymate all delectation or pleasure of any creature not ordered to him but vain a soul that perfectly loveth god/ & reputeth all thing under god & his seint● but small of price. God of his incomprehensible goodness replenissheth the world & is the ꝑtite solace of soul & gladness of heart.   

¶ The vi chapped of the gladness of a good conscience.  
THe consolation of a good soul is in consideration of a good & clear conscience. Labour ever to have a good conscience/ and than thou shalt be continually in gladness: & mighty to bear patiently adversities. For a good conscience is ever glad among adversities/ & contrary wise an evil conscience is ever fearful/ impatient/ and inquiete. Thou mayst rest surely if thy heart being right reprove the not. Be notyme glad but when thou dost well The evil people have never true or perfit rest: ●e perceiveth not the inly peace of mind: for as hour lord saith by his prophet isaiah. there is no sure peace to wecked people: and if they think they he sure ●e doubt not adversity having so great confidence in theirself that they think no thing may remove them from their estate. Have no confidence in such manner of people: for without they be returned from their iniquity thou shalt see the wrath of god fall upon them/ and their subtlety/ and false way shallbe made vain: and their thought is shall perish/ and they also. It is not grievous for a perfit lover of god to joy in tribulation: for that is none other but to joy in the cross of jesus christ. The honour or joy that is given to man of man is but of small quantity: & there followeth that joy for the most part heaviness. The joy of good people is in the conscience of them/ & not in the vain commendation of men. and the gladness of them is of god and in him & their joy in virtue & of good life though that desire the true & eternal joy forceth little of temporal felicity. That person hath tranquillity & rest of heart that neither desireth worldly commendation ne forceth not of temporal commendation Thou art not more holy if thou be commended ne less virtuous if thou be dispreised: & when soever that be commended or dispraised/ thou art as thou art & as our lord the searcher of secret minds knoweth y● so thou art virtuous orvicious & if thou consider well what thou art withiforth thou shalt little force of the outward language of the people. man beholdeth the outward part of thee/ but god beholdeth the heart. man considereth the work but god the intent of every deed It is a good sign of a meek soul: that ever doth & yet extemeth itself to do but little or nought. That soul that inquireth not nor desireth not outward testimony for itself: it is a sigue that it hath commit itself holy to god. the probation of a virtuous soul standeth not in the commendation of their self but of god. The state of the inly virtuous man is principally to order his myude to god by obedience & love & be at liberty from all outward inordinate affections and desires.   

¶ The vii chapped of the love of jesus above all things  
BLessed is that soul that perfectly knowing jesus christ loveth him above all thing and for his love condemneth itself/ as it is sitting that a king be most principal in his own ream So it is according that jesus be ordered as principal in the soul of man the which is his ream as he saith himself in the gospel of Luke. The kingdom of god is within you: that is to say in the soul of a faithful lover of jesus. The love of a creature is vain and unstable/ but the love of Jesus is faithful and perseverant. That person that will rest/ or be supported of a deceivable or roton staff must of necessity fall therewith. and contrary wise be a soul never so feeble/ or frail if it will rest or apply itself with all spiritual strength thereof to jesus christ it shallbe perfectly stablished & made strong in him Love him & keep him before all other. For if all other friends forsake thee/ he will not leave the ne suffer the finally to perish. And thou must sometime of necessity be departed from all thy friends of this world But endeavour thyself to keep this great trend Jesus & thou shalt not be separated from him neither living nor dying & thou shalt find him so faithful to the that when all other fail ofsocour & help toward the he shall never fail. And if thou wilt avoid all iordinate love of creatures jesus will gladly inhabit & abide with the. What so ever thou do to man or receive of him not ordered to icsus is asvaine & lost. Be not adherent ne put not thy confidence in that thing that is as an hollow stock or a reed having no substance to sustain thee: every man living in a mortal body: saith our lord is resembled to hay. And all his bodily pleasure shall soon fade & fall as doth the flowers in the meadow▪ If thou attend & give heed to outward appearance of man thou shalt soon be deceived. If thou wilt besily seche solace & lucre/ thou shalt find many times displeasure & detriment. If thou seek thy lord Jesus in every thing thou shalt truly find him. And i like wise if thou seek thyself/ thou shalt find thyself but to thy destruction. For he that laboureth to have all other things & Jesus contemn is more enemy to himself than all his adversaries over all the world may   

¶ The viii chapter of the familiar amity (be and love of jesus Christ.  
WHat soul that hath the gracious presence of jesus hath all thing that is good without any difficultes ꝓne & ready to every virtuous operation & where jesus is not present by his grace/ there is every deed of virtue i manner painful There is no perfit inly and ghostly consolation but when Jesus speaketh in the religius soul Did not marry Mawdeleyne arise soon when Martha had showed her that her master christ Jesus was nigh and cleped her. That may be called an happy hour when christ calleth a soul from lamentation/ and weeping and specially of mind. O thou soul how hard & undevout art thou when Jesus is not with the by assistance of his grace. It is not more damage to lose his grace/ than all the world what may the world avail the without the grace of the maker thereof: It is in manner a pain of hell to be separate fro Jesus/ & it is a pleasant paradise to be unytte and knit with him by grace. And there shall none adversity neo their enemy overcome thee/ as long as jesus is with thee/ and that soul that seeketh him and findeth him hath found the treasure of all tresoures: and if thou lose him thou haste more damage: than though thou shouldst lose all the world/ That person may be called most poor that hath not jesus/ and he is most rich that hath him by grace/ it is great wisdom and cunning to be conversant with jesus/ to keep him with the. Labour to have perfect meekness and to be quiet/ & devout/ & Jesus shall abide with the. If thou apply thy desires inordinately to outward things/ thou reiectis the inward grace of jesus. and than thou shalt be full desolate of true amity and frenhshyp/ for without his grace & ghostly comfort/ thou shalt never have perfitly ghostly gladness in him afore all other/ And also we should rather will to have all the world contrary to us: than to offend him Among all thy dear & special friends cheese Jesus as most dear faithful & special whom thou shouldest love for himself/ & all other in order to him. For there is none other but he that hath all degrees of goods & amity but he alone & therefore in him & for him love both thy friends & also thine enemies: & pray for them that they may know god & perfectly love him. Never covet to be commended & loved singularly. For that of right belongeth to our lord to whom none may be compared. Mix never thy love with any inordinate love of creatures if thou wilt know how sweet jesus is. But none may taste of his sweetness without he be puente with grace: & specially called of our lord all other callings set apart: so that thou singlerly abide with him alone. When the grace of our lord cometh to a soul/ than it is made strong to every thing that virtue reqreth. & when grace departeth fro the soul it is faint & frail unapt to do or to suffer that virtue commandeth: but it be with great difficult & pain: but yet leave not those ded● of virtue & despair not: but conform thy will to the pleasure of jesus Christ. For after winter followeth summer/ after the night the day: after the tempest the fair wether.   

¶ The ix chapter of the desolation of worldly consolation.  
IT is no great mastery to contemn the consolation of man when that the soul is prevent with heavenly comfort: but soothly that soul is full herd bestead that is desolate of comfort both of god and man/ and yet if it can patiently suffer this for the love of our lord it deserveth to be comforted of him. what great mystery is it to be merry/ and devout. When thou perceyveste the grace of god in thy soul ready to help the. That soul rideth full pleasantly whom the grace of our lord supportethe/ and beareth up. What marvel is if that soul be not over charged with tribulation that is supported of him that is omnypotente/ and is conveyed by his infinite wisdom we be glad to have consolation and supportation in all our life and labours and sorry to be without them or to forsake our own proper appetite/ and pleasure. The holy martyr saint Laurens was so fervent in the love of our lord that he gladly forsook not alonely the world & his special beloved friend and pressed Sixtus: but also his mortal life by passion most terrible and fearful he over came the love of man by the love of his maker & he made commutation of transetory consolation & life for everlasting & solacyous life. Here we may learn to conform our will to the will & pleasure of god when he of his grace taketh to his mercy any of our friends be they never so dear & special to us. For like as we come to the world by his will & commandment so we must depart fro this mortal life & temporal cohabitation. It is no little ne short battle a man to overcome himself and to order all his affections to the pleasure of god. The very true lover of god/ & studyus desire of virtue is not busy to acquire worldly consolation or sensual pleasures ne bodily delectations: but rather glad for the love of god to exercise theirself in hard and payntfull labours when the spiritual & divine consolation is granted to y● for a time repute that of his goodness & not of thy deserving: be not thereof joyful to much ne pnsume thereof vainly but be thereof meek and circumspect & timorous in all thy acts/ for that hour shall pass & temptation & tribulation shall come. And when they come take not immoderate thought or sorrow ne in no wise despair not/ but meekly & patiently abide the divine consolation: for he is of power to grant to the more abundance & continuance of spiritual consolation & sweetness than thou haddest before. And marvel not of such altercation in thy mid for thou art not the first that hath had experiens of these/ for the holy seyntes prophets/ priarkes and appostels have had like altercations of mind sometime merry by divine consolations & sometimes proved by withdrawing of consolation & belapped with tribulation & vexation. The prophet David (having the consolacious ●sence of the divine grace) said he should never be removed therefro without end & anon when he had experience of the absence of this grace he said to our lord thou hast withdrawn thy delectable cheer of thy presence & I am made desolate & troabled between those ii extremites of joy & tribulation take we no defence but rather prai we with David saying I shalnat cease to cry to the formey & I shall mekeli pray to that my lord god: so finally he ꝓcurid ● fruit & effect of his prayer as he testifieth saying Our lord hath hard me & hath mercy of me/ & is made my helper & after saith. Good lord thou hast turned my sorrow into joy & thou hast belapped me with joy. If almighty god hath in this wise dealt with the great excellent seyntes we that be of small reputation may take thereof confidence in god: though we have sometime fervour of spirit & sometime lack of devotion & spiritual consolation/ for his spirit of holy consolation cometh & departeth at his pleasure as the holy man job saith. Thou graciously visetest him in the morowtyde: and shortly afterward thou ꝓuydest him by matter of patience. And therefore where in shall I trust or in whom shall I have confidence but in the great mercy of god/ & hope of the heavenly help. If I might have the assistance of good devout men/ the help of holy books/ and the royal & noble process of scripture/ also incited to devotion by the mean of sweet melodious song. all those things may little avail/ when I am lafte to my frailty and poverty without grace/ than there is no bet● remedy but by patience to remove hour own will & conform us to the will of god. Iohn Gerson the author of this treatese saith: he never had knowe●ege of religious person but he had at sometime subtraction & demynution of ghostly sweetness: feruoure & devotion. There was never religious soul so ilumined orso ravished in the vision of our lord but it was proved by temptation other afore or afterward. For there be none worthy to have the high divine contemplation but if be they be exercised first with some tribulation for the love god. it is provided by the great wisdom of god to the elect souls to have temptations as a sign or token of consolation to come. For to those that be provided patiently by tribulations be promised of our lord heavenly reward & consolation as it appeareth by the sentence of the holy ghost showed by the mouth of the holy evangelist Iohn seyinge who sooner overcometh tribulation by patience vice & sin by resistance shallbe fed with the fruit of the tree of life that is with the clear divine vision & unspeakable fruition of the blessed godhead. & also the divine consolation is granted unto man for to make him more strong to suffer adversity. And anon follow with temptation list that man take any elation of the ghostly consolation. The devil sleepeth not ne the fleshly appetitis be not yet morfied/ & therefore prepare thyself to battle for thou hast enemies on every side he that never sesith to assail y●.   

¶ The ten chapter of yeldinge thanks to god for his graces.  
wHy secheste thou rest when thou art ordained in this life to labour Apply thyself more to patience than to consolation/ or pleasure/ to the cross of penance rather than to temporal joy/ & pleasure. There is none so secular or worldly: but if they might have continuance of spiritual consolation they would gladly accept it. For the spiritual joys exceed all other worldly consolacioos & bodily pleasures. All worldly & bobely pleasures be transetori & mixed with somedeal of uncleanness. But the spitritual pleasures & desires be pure honest & joyful ꝓceding of virtues & granted of our lord alonely to pure and clean minds. But this tranquillity of ghostly consolations is many times overflown by the outrageous tempestis of temptation. The false liberty of living & great confidence in our ownself be two things much contrary to heavenly visitation & consolation: Our lord showeth his goodness to man granting to him the grace of ghostly consolation. But man showeth his unwise negligence/ when he withdraweth condign thank ne imputeth not this grace only to our lord and therefore we be not worthy to have his merciful grace to abide with us. Grace is ever granted to the meek souls that ever be read to yield thanks to god for his merciful benefaites. and contrariwise grace is withdrawn fro the unkind & the elate person. I desire not to have that consolation by the which the compunction of heart may be minysshed or removed/ ne that desire or love that with draweth contemplation & inciteth my frail soul to elation Every excellency is not holy: ne every desire pure ne every sweetness good & wholesome. There be divers things full dear to man/ that be not accept to god we should accept gladly the grace whereby we may be made humble/ and timorous to god/ and more prompt to forsake our proper appetites/ & wills That soul that is perfectly informed with the reward of grace & learned with the rod of subtracc●on of grace hath none audacity to ascribe any virtue or grace to itself: but rather it reputeth/ & confesseth itself poor and naked/ yield thou to god that is his & to thyself that is thine: that is to say thank our lord for his graces & thyself for thy sin/ for the which judge thyself worthy for to have pain & sub traction of grace. There may no soul attaye this high degree of grace or perfection ne stand therein without it ground itself in humility & obedience though that be most precious & high in the sight of god be most vile & low in their proper consideration. & the more precious that they be in grace the more meek they be/ full of truth of heavenly glory not avidious of worldly vanity. though that be rooted & perfectly fixed in the dread & love of god: may not of no wise be obstinate or proud. And though that ascribe all the goods that they receive to almighty god they be not desirous of the vain commendation of man but they rather desire the glory & commendation which is of god alone: and they labour that god be honoured & loved of all his saints: & they refer all their labours to the same end. Be thou kind in yielding thanks to god for the small benefits that thereby thou mayst deserve more great & profitable graces. Repute the lest gifts of god great & the natural dyfformytees and special tokyns of love: for they be medicines/ & means to meek oureselfe. If we would consider perfectly the honour and dignity of the lord that granteth us those gifts we should exsteme no gift little ne vile. How may we judge that thing little in acceptation that is given of the great king maker & governor of the world without whose will & ꝓuidence there falleth no lief ●to the tree. And therefore he giveth to divers of his elect people: pains: tribulations bodily & ghostly as means of everlasting promotion. who soever desire to retain the grace of god let him be diligent in yell ding thanks for the graces that he hath received And ever apply thyself to wisdom & meekness list that thou lose the grace that thou haste received If it fortune by temptation or frailty to be withdrawn from the. say inly in thy soul that thou haste deserved the subtraction thereof: & patiently & humbly pray for the recovering thereof: thou mayst not by thy proper merits be restored to the mercy & grace lost by sin but by the mean of fatherly pity and most merciful passion of jesus Christ.   

¶ The xi chapter of the small number of the lovers of the cross of jesus.  
Ihesus' the heavenly king hath many lovers of his heavenly kingdom: but there be few that will take his cross and follow him. There be many desirers of his consolation: not of his tribulation: he hath many ready to be partners of his table & repast: but none of his abstinence & penance All men would be glad to have joy with him: but there be not many that desire pain/ & tribulation for his love. Many followeth him to be partners of the fraction of his breed: but there be few that will patiently drink with him of his chalice of tribulation. And many marvelously commend him for his great meracles: but many of them be loath to follow the shame & vilete of his cross. There be many that follow him in prosperity & love & bless him as long as they receive of him prosperity and consolation. And if he withdraw himself for a season fro them by showing no tokyns of pleasure or consolation they fall soon to lamentable complaining & desperation. though that love that lord not for ꝓsperite ne consolation of mind alonely but principally for himself they bless him as heartily in temptation & tribulation or any other necessity as they do in their perfit prosperity. And if he should give to them ever in this world adversity: yet they should ever love and thank him. O how mighty is the pure love of jesus not ꝑmixed with any inordinauns of favour or affection. though that seek of god principally by prayer or any other virtuous pleasure bodily or ghostly may be called rather covetouse merchants/ than liberal lovers the reason hereof we may perceive for though persons apply their service/ & love to our lord for his benefaites & they serve & love the benefaites afore god/ & they love the benefait▪ & gifts in that they be profitable to theirself/ & so suingly they may rightfully be called lovers of their self rather than of god. It is full hard to find any person so spiritual that is perfectly free from all inordinate affections. That person should not be profitable or desirer only of those that be near him: but of the far extremites of the world. If a person were so virtuous that he would leave all the worlds substance & do great penance & had all knowledge: and were fervent in devotion yet he should not attain the most excellent & great perfection in living to the which he may not approach without all other things forsaken he utterly renounce his own self & holy forsake his own will & living & being at liberty & free from all private & several affections & desires. & when thou hast done all that thou knowest to be done exteme and judge thyself as thou haddest of thyself no thing done & as the author of truth our saviour saith: when we have done that is possible to be done: yet we be of ourself unprofitable servants & not worthy to be rewarded but of his grace. than we being poor & frail in body & soul void of all meritorious virtue may conveniently say with the prophet David I am desolate & poor. There is none more rich none more free ne at liberty nor more of power than that soul that knoweth itself: & will be ready to forsake not all worly things: but also itself & repute and judge itself most vile of all other.   

¶ The xii chapter is of the royal & victorious way of the holy cross.  
THere be many that repute the words of our saviour hard and painful when he saith we may not be his disciples without we deny & revounce our own will and take the cross and follow him. But it shallbe more painful and sorrowful without comparison for to here the words of mouth in the extreme and last judgement/ when he shall pronounce the wordee of perpetual damnation saying to the reprobate creatures: Go ye fro me for ever to be perpetual fire that is ordained for the devil & his angels: though that now here the word of god and be glad to follow it/ than they shall not be astonied of their own party hearing the words of damnation of the reproved people when our Lord shall come to dame all the world the sign of the cross shallbe heaven and so those that be true servants of the lord that was crucified/ & at that day having his conisaunce or sign that is to say the cross of penance. than may they have full sure access to him their master & judge. Why fereste thou to take the cross of short penance whereby thou mayst comesuerly to the perpetual joyful kingdom. in that virtue of the cross is spiritual health & life protection from our enemy. & infusion of heavenly sweetness. the strength of mind the joy of the spirit. there is profitable & excellent virtue with ꝑfection of holiness of living There is no health of the soul ne hope of heavenly life/ but by te virtue of the cross and therefore take the cross of penance & follow jesus thy leader into ever lasting bliss. He hath gone before the bearing the cross/ & thereupon for thy love suffered death. than take the cross of tribulation sickness or other disases & desire to suffer death for his love/ if thou wilt be assembled to him in patiently suffering pain tribulation & death. than thou shalt be ꝑtener of his pleasure consolation & perpetual life & joy. Than behold what virtue cometh by the holy cross. & what abundance of grace by the ardent desire to suffer death for that love of our lord. There is none other way to come to life and inly peace. but by the way of the cross of penance & continual mortification of our rebellious sensual partis. Go whether soever thou wilt & inquire whatsoever thou desirest: but thou shalt never abowe the under the fiend a more excellent & sure way than by the way of imitation of the holy cross Dispose thyself & order every thing after thy proper will & desire/ & thou shalt find thou must ever suffer other freely & by thy will or violently & against thy will & so thou shalt not avoid the cross other sickness & peynein thy body/ orellis by tribulation in thy soul. Sometime our lord dealeth with that as he would forsake thee/ and sometime by his wisdom he suffer the to be injured & vexed of thy neighbour & sometime of thine own self and there is no remedy ne alienation but thou must patiently suffer till it please the great physician to send alegians & remedy to the. For he will that thou learn to suffer tribulation that thereby thou mayst be made more humble & holy convert thyself to him. There be none that perceiveth or inly or heartily followeth the gloryus passion of christ as though that for his love or the perfect of their souls hath had conformable pain. This cross of tribulation is ever ready & abideth the in every place & therefore thou mayst not avoid it in any place. for if thou were secluded fro all the world. yet thou shul dost have experience of this cross of tribulation in thyself convert thyself to those above thee/ orellis to those that been under y●/ and about the and look within the. And in all those/ thou shalt find the cross of temptation ad tribulation/ and therefore it is expedient to the ever to arm thyself with patience: if thou wylthave inly peas and the crown of perpetual triumph and joy. endeavour thyself to bear this cross of tribulation patiently/ and it shall sustain the mightily and lead the to a joyful end where thou shalt never bear the burden of any kind of tribulation or temptation. If thou bear this cross against thy will/ than thou bearest a burden that more chargeth thyself/ & therefore in asmuch as thou must of necessity bear it/ apply thyself that thou patiently sustain it. and doubt the not if thou abject it/ & put it away: but thou shalt have another & peradventure a more heavy and grievous to sustain thinkest thou to avoid that never mortal creature yet might escape. What saint fro the beginning of the world to this day hath come to heaven without this cross of tribulation. No not the son of god our saviour: the which from his first coming into this world: unto his departing was not the space of one hour alienate from the pain of the cross and tribulation. It was behovable that christ should suffer death and arise again/ and so to enter into, his glory. How shouldest thou sinful creature think that thou shouldst go to heaven by any other way than by the plain/ right and high kings way that is to say the way of the cross. Desyreste thou to come to heaven by pleasure and joy. Now sith the leader of life with all his martyrs have paste by the way of tribulation and the cross. Who so ever intend to come to heaven without the way of tribulation & the cross they err from the right way for all the way of this mortal life is full of meseres & crosses of tribulation. And ever the more a soul perfecteth in virtue the more painful crosses & grievous tribyulations it shall find ꝑtly for the fiend assaileth more fiercely those persons whom he seeth increase more in virtue. The second cause is/ for the more strongly a soul increaseth in virtue the more desire it hath to be elevate from the incommoditees of this temporal exile: & to be at liberty in the perpetual joy & proper country. But the soul thus vexed with many fold affections may syngulerlye be recomforted when it perceiveth that for every tribulation patiently & by grace overcome it shallbe rewarded with the fruit of everlasting life. And ever the body is punished with pain and tribulaciou: the more shall the soul receive of spiritual strength & consolation. And sometime the soul is so reconforted in adversity and tribulation that it would not be without them considering that thereby it is made coformable to our saviour christ. And also it consyderethe well that the more pain and tribulation it may suffer for his love/ the more acceptable it shall be in his sight. How may this be that man by patience suffereth and desireth that nature fleethe/ and hateth not by no virtue in man but by the singular grace of jesus Christ. It is not the natural appetite of man to love/ and suffer a painful cross to chaslyse the body/ and subdue it to the service of the spirit to flee honours/ & gladly accept repreves & injuries: to despise himself: & desire to be despised/ patiently to suffer all adversities with shames & repreves/ & to desire no prosperity in this world. Behold thyself well/ & thou shalt well perceive that if thou have those things aforesaid thou hast not them of thyself: but if thou wilt apply thyself & have confidence in god: he shall send the fro heaven that thou shalt have these virtues & also thy sensual part▪ with the world shallbe made subjects to thee/ & if thou wilt arm thyself with the quick faith & the cross of Jesus christ: thou shalt not need to fere the envious subtlety of the fyende. than prepare thyself as a faithful servant of Jesus christ to bear his cross constantly/ considering how he thy lord did bear it for the peinfully & mercifully: order thyself to suffer many adversities/ injuries & wrongs in this miserable life: & so thou shalt have him with the where so ever thou be also thou shalt fynbe him where so ever thou hide y●. Than if thou desire to be dear & a friend to thy redeemer & have part of his consolation/ desire affectually to drink with him of his chalices of tribulation desire no consolation ne prosperity but at the will of god & order thyself to suffer tribulations/ & repute them as the most special consolations/ for they be the ready means to come though the heavenly & perpetual consolations. when thou comest to that degree of patience that tribulation is sweet & pleasant to the for the love of god/ than exteme thyself in good state/ and that thou hast found paradise in earth And as long as it is grievous to the to suffer & enforceth thy self to i'll tribulation: so long thou art not in the perfect state of patience: & wheresoever thou fleest thou shalt find tribulation near & followeth. If thou order thyself ever to suffer patiently & to have remembrance of thy death/ than thou shalt perceive thyself in good state & also in qetnes & rest. If thou were so perfect that thou were ravished spiritually with Paul into the third heaven: thou shouldst not be sure thereby to be without adversity. For hour savy our speaking of Paul saith: I shall show him how many things he shall suffer for my name. Than if thou wilt serve and love thy lord perpetually thou must now suffer & say many times to thyself: would to god I were able for to suffer for the name of my sw●te lord jesus. For thereby thou shouldest give occasion of special edification of thy neighbour great glory to thyself & exaltation of gladness to the holy angels. All people in manner recommend patience: but there be few that will use it. Thou that takest great labours & sufferest moche for the love of the world/ and worldly things by great reason thou shouldst be glad to suffer a little for the love of the most true lover christ. And ever the more thou mortify discretely thyself the more thou beginnest to live in the sight of god. There is no person apt to comprehend heavenly things withuot they submit their self to suffer adversity for the love of christ. There is no thing more profitable for thyself & acceptable to god than to be patient & glad to suffer for the love of him. And if ꝓsperite & adversity were put in thy election thou shouldest rather cheese adversity/ than desire to be recreate with many consolations: For by adversity thou art made conformable unto christ & all his seyntes. Our merit & perfection of state standeth not in great pleasant & delectable consolations but rather in grievous temptations & tribulations and penalty of life. If there had be any more expedient mean to the health of man/ than to suffer pain/ & tribulation our lord christ would have showed it by words & examples. But he exhorted his disciples & all other that would follow him to heaven to take the cross as the most mediate mean to follow him saying who that will follow me to heaven they must deny their own self forsaking their proper will & take the cross of pevaunce & follow me. Af● all these things red & perfectly searched it followeth as a final conclusion that it is behovable to us to enter into the kingdom of heaven by wany tribulations.    

¶ Here beginneth the iii book.  

¶ The first chapter containeth the inward spekeing of our lord jesus christ to man's soul that he hath specially chosen.  
_●Oo saith such a faithful soul I shall attend/ & here what our lord shall speak in me. blessed is the soul which heareth our lord god speak in it/ & that conceiveth of his mouth a word of rsolation Blessed be the eris/ that here the still speaking: or rowning of almighty god/ and pondereth not the deceitful calling or prive moving of the world blessed be the ears that rest not in the flattering/ or worldly voice outward flowing. But rather hearing truth/ that speaketh & informeth man's soul in wardlye. Blessed be the eyen that be shytt to the delectable sight of outward or worldly things & that give heed devoutly to ghostly things. Blessed be they that by grace & by the light of soul perceive the true inly intent of scripture: & that spare them daily by exercise as soul to conceive the celestial privetees. Blessed be they that labour besilye in soul to behold & love god almighty & his pleasure in all things & for that avoid from them all worldly business or desires that let such devotion. O thou my soul attend & give heed to the premisses and shut thy senses or sensual parts: that thou mayst here ghostly what thy lord speaketh in the in ward inspiration. The lord & lover saith to the I am thy health & peace & life everlasting join and knit the surely to me/ & thou shalt find rest and peace of conscience: and after this everlassing peas & life. Forsake the love of foul & transetory & earthly things: and diligently seche everlasting things. what be all temporal things but deceivable/ and what may any creature help the if thy lord god that made the forsake thee/ wharfore refusest thou all wordli things & join and cleave by clean and stidfast love and service to almighty god thy redeemer that thou mayst hereafter attain the eternal felicity i heaven.   

¶ The second chapter how truth spekerhe inwardly to man's soul without noise.  
A devout soul after that it hath heard the sweet instyllaunt speaking of his lord god as a man inflamed with love desireth more longer speech with our lord saying with the Prophet Samuel thus/ Speke good lord for thy servant is ready to here thee/ I am thy servant give me vuderstanding to know thy commandments & sayings. Bow & make my heart & soul to feel & follow thy words & instil in to my soul thy holy techige & words as the dew droppethe upon the grass I say not as the children of Israel said to Moses. Speke thou to us & we shall here the gladly: let not our lord speak to us list we die for dread. So be it not with me good lord. But rather I beseech the humbly & desirously with the prophet Samuel that thou vouchsafe to speak to me thyself I shall here the. Let neither Moses ne none other prophet but thou good lord the inward inspirour of all prophets speak to me & in me For thou only without them mayst perfectly teach me. They without thy goodness can not profit me. They may well ꝓfer & utter thy words: but they can not give the spirit of understanding they ꝓfer fair words: but if thou work not with them they make none ardour inward they show fair letters & writtiges: but thou alone openest their sense: they proffer great mysteries: but thou alone openest the clear understanding of them They show thy commandments to be fulfilled: but thou alone helpest us by thy grace to perform them. They show us the way that we should walk i: but thou alone dost comfort us to go theri They work only without forth: but thou only illumynest within forth: They only water outwardly/ but thou givest us the fruit of grace & good works. They cry & speak to is in outward words/ but thou givest understanding of that we here wherefore I beseech thee/ that I may here the speak to me/ & not moyses list I die & be void of the fruit of good living if I be only outwarly monisshed & not iflamed inwardly that not thy word be only heard/ & not fulfilled in deed/ known/ & not loved/ believed & not kept/ & so be to me damnation. speak thou good lord to me & thy servant shallbe ready to here thee: for thou haste the words of eternal life shut in the Speke to me I beseech the the words of rsolation & comfort to my soul & to the amendment of my life to thy everlasting laud & praising in heaven.   

¶ The iii chapter how the words of god should be weakly heard/ & how many ponder them not in their conscience.  
OUr lord spketh to his devout servant saying thus/ My son give heed to my words they be full sweet pcellige alwisdome & cunnige of philosophers & wise men of this world. my words be spiritual & ghostly life/ & not paisible in man's mind/ they be not to be applied ne drawed as vain complacens/ but to be heard stydfastly in silence and peace of soul and to be taken with all humslyte & desire of the soul. The devout servant of god answereth his lord god thus saying to him Blessed is that man that thou dost inform and teach good lord to understand thy laws & commandments that thou mayst so spare him in the day of thy wrath fro thy indignation that he be not lost without comfort in the land of damnation. Our lord say the again. I have taught prophets with other fro the begynnige of the world hitherto: and yet I cease not to inform men/ but many there be that be hard & defete to here my words. Many here more gladly the worldly speaking/ than godly or ghostly speaking. Many follow gladly their fleshly appetites of their body/ than the pleasure or command meant of god. The world ꝓmitteth & sometime giveth us temporal things & little of valour for the which we serve it with great desire. But god almighty ꝓmytteth & giveth us high things & eternal & yet men be dull & low to his service and to at ta'en such rewards as he ꝓmytteth. Who so serveth & obeyeth god almighty in observing his commandments: as it is obeyed to worldly princes: & masters? Almost none/ for a little fee or prebend great journeys & hard labours be take an hand for such worldly lords & for the etnallyfe scarcely we may any labour or any hardness suffer. So a vile price is besily sought: & an excellent reward is put under. For a penny to be gotten or won we will lightly put our body & soul in ieo●dy & adventure & for a vain thing and a little promise we give oft ourself day and night to great fatigation/ but alas for god almighty that is everlasting goodness & reward of right wise people/ for the unspectable & iestymable joy in heaven/ or for the high honour & glory interminable for to be had in reward in heaven/ we disdain & be slow to suffer a little faty gation/ Be thou ashamed saith our lord god to slow folk & reproveth them with their service that worldly folk be found more diligent to their ꝑdytion/ than be to everlasting life/ they joy more in vanity than other in troth or steadfast things/ & yet they be oft frustrate of that that they trust upon/ but the promise of our Lord god deceiveth no man/ for he is true & faithful all his words & behests to such folk specially that serve him unto their end/ I am saith he the rewarder of all good folk and the prover & helper of all devout men/ write my words saith he in thy heart & think upon them/ they shall be to the right necessary in time of tribulation/ Thou shalt understand in time of my visitation these things that thou redyst before & understand not/ I am wont to vysyt saith our lord my servants in two manner wise/ that is to say by probation and consolation I prove them daily by rebukynke their vices & defaults/ and I comfort them again by exhortation to virtue and to the increase of grace/ He that heareth my words and despiseth them/ hath that shall judge him in the last day.   

¶ The four chapter how by prayer we may opteyn to devotion.  
THou good lord art all goodness/ I am not worthy to speak to the thy excellence is such I am thy most poor servant & most abject worm most poor & contemptyble of all other for I am very nought/ nothing having ne nothing of valour/ thou alone good lord art god rightwise and holy thou art almighty/ thou givest all thing thou fulfillest all things/ leaving all only the sinful void of grace/ have mind good Lord of thy merits & fulfil my heart with thy grace for thy working is never void/ How may I live without great anguish & perplyxyte in this wretched life but if thy grace & mercy comfort me/ wherefore I beseech the that thou turn not thy gracious face of help from me/ tarry not thy visitation from me with draw not thy sweet consolation fro me/ that not my soul be aryfyed & be made as dry earth without the moisture of grace/ good lord teach me to know & fulfil thy will teach me to live humbly and worthily in thy pleasure for thou art all wisdom in the which thou knew me before the world was and before I was brought into this life by natural birth.   

¶ The .v. chapter how we ought to believe truth & hunilite before god here.  
SOn saith our lord walk before me always in truth & simplicity of heart & all doubleness avoid from the in such wise do always seek me/ He that walketh before me and alway in troth/ shallbe safe from all perils/ & jeo berdyes/ & troth shall deliver him from deceivers & from the detraction of ill men/ And if truth deliver the thou shalt be very free from the vain words of men in this world & shall not set by them/ It is true saith a devout soul to god that thou saist be it done after thy saying/ thy truth teach me/ keep me & bring me to salvation & good end & deliver me from all evil affection/ from all inordynate love so that I may walk with the good lord in liberty & freedom of heart/ Truth saith again to such a soul I shall teach the things that be rightwise & pleasant before me/ Remember thy sins passed with great displeasure and heaviness and repute the not any thing of valour for any good deed that thou haste done/ Think verily thou art a sinner by wrapped and bound in many passions & sins think that of thine own self thou art nought & soon turnest to that that nought is thou art soon overcome with sin/ thou art soon troubled & oft broken with passions of sin thou haste nothing of thyself that thou mayst magnify thyself of/ but many things thou hast/ wherefore thou oughtest to vylypende thee/ for thou art more feeble than thou knowest thyself/ Therefore let nothing that thou dost seem to the great of price/ of all things that thou dost esteem nothing precious or in valour or in reputation & laudable/ but that thing that is eternal so that the everlasting troth be pleasant to the before any thing else/ & that allvylyte or sin specially thine own sin & foulness displease the so that nothing be to the so odious/ as sin & wickedness the which ought to displease the more than the damage or loss of any other worldly thing/ Some there be that walk not clerey before me/ but they be led by pride & curiosity to search & know my secrets & the high things of my godhead/ & so they be negligent about themself to know their sins & ghostly health/ such persons fall often times into temptations & grievous sins left to themself for their pride & curiosity that they follow/ dread thou therefore the judgements of God & the importable wrath of god almighty/ discuss not ne ensearch the marvelous works of god but consider thou well thy sins & wickedness how oft & in how many great things thou hast offended & trespassed against god/ & how many good things thou hast left undone of retchlessness/ some folk there be that bear their devotion all in books/ some in Images and some in outward tokens & figures/ some there be that bear me in mouth oft naming me in word but little in heart/ and some other there be/ that have their intellection or reason clearly illumined with the light of understanding & their affect so pourged of earthly things that they always aspire to eternal things grievously bearing to here commening of earthly things/ taking but scarcely of such things as be necessarily required to natural life/ such know what the spirit of truth speaketh in them the which teacheth them to despise earthly things & to love heavenly goods/ and to despise the world & worldly things and to desire ever heaven and celestial things.   

¶ The vi chapter of the marvelous desire and affect of the love of God.  
O Thou father celestial the eternal father of my lord Jesus christ I love the & bless the for thou hast vouchsafe to remember & behold me lovingely with thy gracious consolation. O thou father of mercy & god of consolation I thank the that thou comfortest me unworthy to have any consolation. I bless & praise the alway with thy only begotten son & the holy ghost without end. when thou good lord my lover as thou art of all man kind shall come into my heart all my inward ꝑtes shall joy. Thou art my joy/ thou art my hope/ & refuge in the time of my tribulation but for asmuch as I am imperfite of virtue & feeble in love. Therefore I have need to be comforted & helped of the. Wherefore I beseech thy endless goodness to vysete me oft-times/ and instruct me with thy holy disciplenes and teachings. deliver me from passions/ & he'll my heart fro all inordinate desires & affections. See that I inwardly be purged & elevate from worldly affections and may be made apt/ and able to love the good lord spiritually: strong in patience to suffer for thee/ and stable by perseverance in goodness. Love is a great thing & an excellent virtue/ that maketh every grievous & hard thing light/ sweet/ importyble thing easy to bear/ and bitter things sweet & savourable. The love of Jesus perfectly imprinted in man's soul maketh a man to do great things and exortethe him thereafter alweye to desire more and more perfect things. ghostly love desireth ever to ascend to heavenly goods & vilely pendeth all earthly things his necessaries saved. Such ghostly love coveteth to be free and alienate from all worldly occupations list that his inward sight of soul be darked/ or letted: ne his affection to ghostly and heavenly things be letted from his liberty by worldly things: Nothing is more sweet than is love/ no thing is more strong than love: no thing higher/ larger merrier/ fuller/ ne better in heaven/ or earth. For love cometh of god: ne it may not rest finally in any creature lower than god/ It maketh a man renew/ & joy. It maketh a man fire in his soul without any retaining of sin. It maketh a man set nought by worldly goods: but to depart with all that he hath to relieve the indignes/ and misery of other folk. Also it maketh a man content with that little that god sendeth him: & noughttd desire that pertaineth to other: for he resteth above all thing earthly in one perfit goodness: that is to say/ in god almighty: of whom all other goodness floweth & precedeth Such a person beholdeth not only the gifts that be given to him: but he attendeth above all things with love and dread unto god the giver. Love knoweth no measure: but it incendethe the lover out of measure. Love maketh man to feel no hardness ne other burden laid upon him. and it maketh a mamnat repute any labour that is impute to him it maketh any man to desire over his power/ and might It complaynethe not of impotency any time: For it maketh a man to think all thynhes possible to him and leeful Love therefore doth and may do great things: where the lover lieth not nor defayleth not. It maketh a man gladly to wake when he is dull and disposed to sleep/ When a man is weary it maketh him not to account it. When a man is arted or troubled/ it chassethe away all trouble & fear inward. For as a quick bronde or flame of fire if it be moved: or blown it flamethe upward so a ghostly lover in troubles is lift up by fervour of love to god. and so by the help of god almighty he overpassethe all such pains and tribulations He that is a ghostly lover knoweth that the ardent desire of man's soul is a great cry in the ere of almighty god/ the which cry saith inwardly to almighty god. Thou good lord art my love thou art all my desire/ and I am thy creature/ delate my heart in thy love that I may learn to taste by the inward mouche of my soul how sweet thou art in love/ and what is to man to be lyquyfyed and melted in love or to swim therein. I am holden/ and bound in love so that I go above myself for great marvel & fervour of lone I beseech the good lord that I may sing the song of love/ & follow the my lover by virtuous living ever to ascend to y● in perfectness oflyvinge/ so that my soul may be strengthened in praising of thy majesty by joyful love of thy goodness. I besyke the alway that I may love the more than myself & that I may ever love myself & all other that love thee: for the & in the as the law of love that thou commanded monisheth love is swift/ clear/ piteous/ merry/ and iocounde/ it is strong patient/ wise/ faithful/ long abiding/ manly & never hid but alway ready. Whereso a man seeketh himself/ there he falleth fro love/ for love is circumspect very meek & religious/ not light ne giving heed to vain things. Very love is sober/ chaste/ stable/ quiet/ and kept in his bonds. Also love maketh a man subject and obedient to his prelate. It maketh a man firm/ and stable in virtuous life & to seem vile and despecte or unworthy in his own sight. Also it maketh a man devout to god & kind & always to believe & trust in him though he have not such savour or approximation to his goodness that perfect folk have. For noman here living may in love without languor & heaviness. He that is not alway ready to suffer & to apply himself to the will of god almighty his lover/ he is not worthy to be called a lover/ for it pertaineth to a lover to suffer gladly all hard & bitter things for his lover & not to decline fro him for any contrarious thing.   

¶ The viii chapter how a true lover is proved.  
HE that leaveth or forsaketh the love or the virtue that he hath begun with for a little adversity or trouble/ or that in such time seeketh lightly worldly consolation/ he is not prudent ne strong lover: for a strong lover standeth stably in temptation/ & he giveth not heed ne place to the deceitful ꝑsuasions of the enemy he is not broken by impatience/ by adversities ne illuded or deceived by prosperous things. A wise & a prudent lover ponderith not the gift that is given: so moche as the love of the giver He conceiveth rather the love of the giver/ than the gift that is given & prepondereth the giver before all things given: A noble & very lover resteth not in the gift that god almighty giveth but in god that is the giver of all goods: that man is not all disordered that sometime less conceiveth or pondereth god almighty or his saints than he would do For that good & sweet desire that a man sometime perceiveth in his soul is the effect of grace given to man in this present life & a taste & savour of heavenly glory: to the which we may not rest overmuch by confidence or trust of soul: for it goeth/ & cometh movable/ & is natꝑmanent A man to fight or strive against the evil motions of his soul & to overcome the suggestions of the devil is a token of virtue & of great merit. See therefore what soever thou art that no strong fantasies of any matter trouble the. Keep still thy purpose & right intention of soul to god & thou shalt not fall. Think not that it is illusion that thou art sometime ravished in ecstasy or excess of mind & so returned again to customable lightness of heart. For thou sufferest rather such discens against thy will than wilfully. As long as such contrarious disordered or vain thoughts displease the & thou striveste against them when they rise in that it is to thy merit & no loss or hindrance. I know saith our lord Jesus to his lover that the old enemy to man doth alway his power to let thy will & desire in goodness & to hinder & let the from all good & devout exercise: as fro the worship that thou art bound to honour me with & my saints & fro the meditation or remembrance of my passion fro the remembrance of sins with bitterness of soul fro the pnseruation of thy berte fro evil: & from will to perfect in goodness & virtue. Many idle & evil thought is he suggesteth to man's soul: to make him both loath & weary with prayer & other virtuous exercises low confession displeaseth him greatly/ & if he may he will let a man of his communion. Set not by him ne believe him not: for he lay the before the many snares of disobeyed. When he showeth to thy soul evil things or unclean Dispiteously say to him go fro me thou foul wicked spirit. though works that bringist such foul things to entice me. Be thou ashamed for thou art foul of thyself: go fro me thou false disceyver of mankind/ thou shalt have no part in me. For my saviour Jesus shall stand with me in my defence as a strong warrior to thy confusion I had liefer die & suffer almaner pain than to consent to y● Hold peas & cese of thy temptations: I will no more here ne give heed to the though thou vex me never so much: For almighty god is my helper whom I dread. He is the defender of my life upon whom I trust. ye if the strength of castles withstand me I shall not dread: For our lord is my helper/ & redeemer. Fight & strive against such enticements as a good knight: if thou sometime be overcome by thy feebleness or frailty: take than more comfort & strength of soul than thou diddest before: trustige thereby to have the more large grace & comfort of god & beware the after of pride & vain glory for thereby be many led into erroneous ways & fall into uncurable blidnes of soul. So that thou therefore beware & humble the against the presumption ot such persons.   

¶ The viii chapter how grace is to be hid under the pall of humility.  
Son saith the wise man/ it is more sure/ & profitable to the to hide the grace of devotion given to thee: than to show it out worldly. Advance not the of it/ ne speak not of such grace to other nor magnify thyself thereby: but thou shouldest rather despise thyself and dread list thou be unworthy to have it or soon by thy negligence to lose it. Man should not cleave or trust to moche to such affection which may soon be turned to the contrary. Consider well when thou hast such grace how wretched & needy thou were before thou haddest grace/ nor the profit or increase of spiritual life is not only when thou hast the consolation of grace: but when thou with humility sufferest the subtraction of the same: so that thou leave not thy prayer ne other good deeds: but with all thy understanding & diligence do thy best when thou feelest such subtraction or dullness in the to recover the consolation of grace. Many there be that be very dull & impatient when adversity falleth to them the way & life of fortune of man is not ever in his power & election but of the goodness of god is all that we have: the which doth comfort when we will & asmuch as he will/ and whom he will as his pleasure is & no more. somꝑsons have destroyed themselves by indiscrete desire of grace of devotion for they have disordered their strength of soul over moche not pondering their exile & poor limits of reason but rather followed the desire of heart/ & therefore for asmuch as they presumed higher things than god's pleasure was that they should attain to therefore they lost their grace before had And so they be made & left needy & vile that presumed to enter the secrets of heaven/ that they may learn not to presume upon themself: but alweye with true humility to trust to god almighty. Such persons as be beginners & be not yet perfect in the way of virtue & in our lord god/ may lightly err & be deceived but if they follow the counsel of discretion: or discrete persons Such persons as lean to their own wit & so follow it: & refuse the discrete ways of such as have long exersised the ways of virtue. fall into great pageants finally. Such persons as be wise in their own sight will seldom be ruled humbly by other. Better it is to a man to have little wisdom or cunning with humility than to have great cunning with pride or vain glory. Better it is to the to have little than to have moche with pride & damnation: He liveth not discretely that giveth him all to lightness & vain gladness forgetting himself & the dread of god: not dreading to lose grace. Also he is not wise ne virtuous/ that in time of adversity: or other hardness despaireth & trusteth not stidfastly in god He that in time of pease will live to sykerlye without dread of all paryles/ he shallbe found to dreadful and unready in time of battle/ & man would always abide humble & little in his own sight & dy gently a wait on himself/ he should not so soon fall to sin & offence of god/ good & wholesome council is a man after that he hath rceyved the spirit of devotion and charity to think how should he do & what should fall to him in the absens of such devotion when such a case happeth let a man gather that such grace and light may return again to him by the honour of god which withdre we fro his consolation a season to show his power & for mannes we'll/ it is more profitable to man sometime to be left to himself and to lack such grace & comfort/ than alway to have such prosperous things at his will/ For a man is not reputed to be of more merit or virtue in they sight of god/ if he have many visions or consolations given him/ or if he have clear understanding of scripture/ or if he be advanced by great & high promotion/ but than he is of great merit & greatly in the favour of god almighty if he be perfit in meekness & filled with charity always seeking the honour of god in his deeds/ with contempt & despising of himself as well in the sight of other men as in his own coveting more in humiliation than to be honoured.   

¶ The ix chapter how a man should not repute himself of any valour but vylypende him.  
GOod lord I speak to the of my pressiption not withstanding that I am but puluer & ashes if I repute myself any better/ thou & thy words a gaynstande me/ Also my sins bear true testimony again me ne I can not again say them/ and if I will vylypende & despise myself & not repute me any thing worth as troth appeareth in me than the grace of my lord god shallbe to me merciful & his light near me and my humyly acyon and obedience shallbe turned after this life into everlasting exaltation and advancement/ There good lord thou shalt show me to myself verily what I am what I was and whereof I came/ For I was I am nought and know it not if I be left to myself without thy help good lord/ than I know myself to be nought and full of infirmity/ and if thou good lord wilt behold me with thy grace and consolation anon I shallbe made strong & be fulfilled with a new joy & great marvel it is that I a wretch that alway of myself fall down ward & may not rise again & by thy grace so suddenly araised again and so be nygnely lift up and halsed of thee/ This is thy charity & grace which puenteth & helpeth me in many necessities & keepeth me busyly from grievous perils & many evils/ I lost myself by inordynate love of myself & in seeking the again & in loving the again I have both found the & me/ and of thy clean profound & deep love I am lyquyfyed & know verily myself nought/ For thou sweet lord dost to me over my merytis & over all that I could hope to have of thee/ blessed be thou good lord for though I be unworthy to any goods/ yet thy infynyte goodness cesseth never of well doing ye to such persons as be vnkynge and far fro thee/ make us to be holy converted to the good lord that we may be kind/ humble/ meek/ and devout to thee/ for thou alone art our health/ virtue and strength.   

¶ The ten chapter/ all that we have or do is to be referred to god/ as to the end of every thing.  
soon saith our lord to us I ought to be thy last & sovereign end/ if thou desire to be blessed/ and by this intention shallbe purged thine affection that is oft times evil bowed down to itself & to other creatures/ if thou seek thyself in any thing/ anon thou failest in thyself & waxest dry where fore to me refer all things/ for I am he that have given all things/ consider all things as welling & spriging out of the highest & most sovereign god & therefore they to be reduced to me as to their original beginning/ of me little & great/ poor & rich draw quick water as of the well of life & who serveth me wellynglye shall receive grace for grace/ But who that hath glory without me/ or hath delectation in any private good/ shall never be stablysshid invery joy ne delighted in heart/ but shallbe let in many manner of wise & anguysshed wherefore thou oughtist to ascrive to thyself no waner of good/ Thou should not commend nor more repute thyself for any goodness that thou hast/ who ever thou be but refer all goodness that thou hast to god almighty without whom we have nothing/ god of his goodness gave us what we have & therefore he requireth the same to be considered of us with thanks to be given again unto him/ This is the very way to eschew from us the sin of vainglory/ if so be that true charity and heavenly grace enter into man/ no enuyne disdain of any person/ nor private of man's self shall have place in him/ For grace and very charity overcometh all such byces and it dylateth & inflameth man's soul to god & to our neighbour if we perceive and understand well we should only joy & hope in our lord god and in no wise in ourself/ for no man is good of himself but god alone which is to be loved and blessed over all.   

¶ The xi chapter how it is full sweet to serve god to him that forsaketh the world truly.  
Now good lord I shall repeat my speech to the and not cease/ I shall speak in the ears of my lord god and king that is in heaven/ how great is the multitude of thy sweetness which thou haste hid and hidest good lord for the time from them that liveth here under thy dread/ and to thy perfit lovers and servants thou showest the Ineffable contemplative sweetness of thy godhead/ in this thou good lord hast showed thy great charity that when I was not thou madest me/ and when I erred and went out of the way thou broughtest me again commanding me to serve and to love thee/ O well of perpetual love what shall I say of the how may I forget thee/ which so lovingly dost remember me/ and where I have perished thou good Lord hast showed thy mercy to me over my hope and rewarded me above my merit/ what thanks shall I give to the for this grace given me/ It is not given to all men to forsake the world & to take upon them a solitary life/ It is no great thing me to serve the good lord to whom all thy creatures be bound to serve & please. But rather this is to me a great thing & marvelous that it pleaseth thy goodness to receive me to thy service/ & to join so poor & unworthy as I am to thy well-beloved servants. Lo all thing that I have & that I may do the service of is thine. & therefore I can give the nothing but thine own/ Heaven & earth with their contents that thou hast ordained to help man doth daily fulfil thy commandment after the order & form that thou hast ordained them to Also thou hast ordained angels to help & comfort man But above all this thyself haste vouchsafe to serve man ꝓmitting to give the to man. What shall I give again to the for those & for a thousandefolde benefaites that thou of thy grace & goodness hast given to. me Grant me help & grace to serve the good lord all the days of my life & at the lest that I may one day serve the worthily. Thou art worthy to have all service/ all honour/ & eternal laud & praysige. Thou art my very lord god/ & I am unworthy and poor servant. I am bound to serve the with all my strengths & never to be weary of thy service & praising so I desire & would it should be. Thou good lord fulfil that I want of my party. Great honour & glory is to serve the & to forsake all earthly things for the. They that gladly & willingly do submit them to thy service shall have great grace and they that forsake all worldly business/ & do cheese the hard & straight way for thy love: shallbe refreshed with the sweet consolation of the holy ghost shall have great liberty of soul. O thou thankful & joyful subjection & service of god whereby man is made fire from sin & holy in the sight of god. O thou holy & high state of religion which maketh a man equal to angels/ pleasant to almighty god & dreadful to devils & honourable to all feytheful folk. O thou service worthy alway to be desired & halsed whereby almighty god is gotten & everlasting joy & gladness gotten.   

¶ The xii chapter The desire of heart is to be examined & modered.  
Son saith our lord to his lover thou must yet learn many things that thou hast not yet well lerued/ that is to say that thou order thy desire/ & affection always after my pleasure so that thou love not thine own desire or perfect but that thou in all things a covetous lover & a follower of my will thou haste many desirous rising & moving thee: but consider well whither thou art moved in them for mine honour only or more for thy own avail or perfect. if. I be the cause of thy moving thou shalt be well content what so ever I send unto the. & if any thing be hid in thy desire of thine own will or seeking: so that thing is it that anoyeth and grieveth the outwardly and within forth both/ beware thereof that thou lean not to much to thine own desire/ me not counseled the same thing that before pleased thee/ displeaseth the afterward. Every thing that man desireth is not to be followed shortly/ ne every contrarious affection y● man loatheth or hateth is to be fled at the first. It is expedient sometime to use a bridle restraining in good affections & cunning or other besinesses & of idiscrete behaviour follow the distraction or brekinge of man's mind/ that thou by thy indiscretion be not an occasion or slander to other. Also that thou be not suddenly troubled or inquyete by other men's resistance. It is sometime beautiful to a man that he use violence & resist his sensual appetite/ & not to give he the what it desireth & what not: but rather endeavour him that it be subject by violence to the soul. this sensual appetite is to be subdued by disciplene to the soul unto it be made ready to obey in all things to reason unto it have learned to be content with few things & necessary without all grutchinge ageinste any inconuenyent thing.   

¶ The xiii chap● of the information of patience & of strife against sensuality.  
Lord god saith the devout soul unto god as I feel & understand patience is full necessary unto me/ for many contrarious chances fall in this life: how soever I order myself for pease to be had. I can not have it without battle ne my life can not be without sorrow and trouble whereto our lord saith/ Son thou sayest truly I will not that thou seek such peace as wanteth temptation and trouble or contradiccion: but count the than to have found peas/ when y● art exercised with divers troubles/ & proved with divers adversities/ & if thou say that thou mayst not suffer such pains. How mayst thou suffer the fell pains of Purgatory of ii evils the less is alweye to be suffered & chosen. wherefore suffer thou patiently the adversities & evils of this world or life that thou mayst avoid the pains everlasting following hereafter for sign. Trowest thou that worldly men that be in wealth & worldly business suffer no adversity thou shalt not find one such ye if thou present the most delicate person that thou caused find: but thou sayst to me again. They have delectable things & pleasures. & they follow ever their own will/ & therefore they ponder not their troubles: But how be it that they have their desire/ & in riches/ & worldly pleasures that they besacyatte with how long trowest thou it shall last? soothly such folk as abondeth in worldly goods & pleasures shall soon fail & evanysshe as doth the smoke of fire. No remembrance left of their joys before had. which also when they lived was not finally without great anguish/ tydyousnes/ & dread often time they receive great troubles/ & pain of such things as they have great solace & pleasure in before for of right wiseness it followeth to such persons that they fulfil not without great confusion & pain the delectations & worldly pleasures that they have before sought & followed with great inordinate delight & pleasure how short/ how vile/ & false is the worldly glory & pleasures. surely they be very falls & fikil and yet they be not perceived/ for the blindness of man's soul/ so that man as a be'st unreasonable for a little pleasure or commodity of this transetory life runneth into everlasting death of soul. wherefore son i'll to follow thine own will always & follow not thy pleasure & desire. Put thy delight & fix thy love in god/ & he will grant the thy petition & desire of heart. flee all worldly inordinate pleasures & delectations and thou shalt have abundant & heavenly consolation. & the more thou preservest the from the solace of earthly creatures: the more sweet consolations thou shalt find in almighty god. But first thou must come to such ghostly consolations with great heaviness/ & lamentation & with great labour & strife in thyself against thy sensual parties. Thy old sinful custom will agaynstande the in such ghostly labour but he shallbe vanished & overcome with a bet● custom. The flesh will murmur & grudge against such labours: burr the fervour of the mind may refrain him. The old evemye to man's soul will let the but thou mayst chase him away by prayer & by profitable occupation he & his ways shallbe let.   

¶ The xiiii chapter how an humble subject aught to be obedient after the example of christ.  
Son he that laboureth to withdraw him fro obedience he withdraw him fro grace & who seeketh to attain private things loseth common graces & gifts & he that doth not obey to his superior: it is a token that his flesh or body is not subdued yet perfectly to his soul: but it oft grudgeth & rebelleth against it. Therefore if thou wilt that thy body be no rebel: but subdued to thy soul learn thou to obey gladly to thy superior. Sooner is thy outward enemy overtome if thy inward man be not destroyed or overcome. There is no worse nor more grievous enemy to man than his body if it be not according or consenting to his soul thou must utterly despise thyself. if thou wilt prevail ageist thy body. But thou lovest thyself yet inordinately & therefore thou dreadest to leave thyself & to subdue the fully to other men's will. What great thing is it to the that art but earth and nought to subdue the to man for godessake. When I god almighty that made all thing of nought did subdue and submit me humbly to man for thy sake. I was made humble that thou shouldest learn to overcome thy pride by my meekness. Learn thou asches to obey. Learn thou earth & slime to humble the & to ꝓstrate the under every mamnesfete by true humility nothing epnsuming of thyself. Learn to brake thine own will & to apply to other men's will. Rise against thyself & suffer not pride to rain in thee/ but she we the so meek that all men may walk upon the and trede upon the as upon clay in the way. What hast thou vain man & vile sinner to complain or to gain say them that myssayethe the or vexeth thee: which haste so oft offended thy lord god and hast so oft deserved hell by thy sinful living: but my merciful eye & sight hath spared the for love that I have to thy soul: that thou mightest know how well I love thee: & that thou should ist be kind & give the to true humility & subjection for my sake pacienty suffering thy proper contempt & despites.   

¶ The xu chapter: of the hid judgements of god to be considered for thou repressyon of vain glory and magnyfiing of man in graces received.  
THou good lord saith the devout soul castiste terribly thy iugementis upon me so that with great fere thou alterest all my body & bonis to guider & my soul is troubled with great fere & dread I stand astonished & rsider that heaviness be not clean in thy sight/ if thou found thy angels defective & impure: and therefore thou diddest not spare them what shall fall upon me that am dust & ashes the angels fell from heaven: what then may I presume? Such people as in seeming had works of commendation have fall full low: & such as were feed with the meet of angels I have seen be glad of swine's meet. There is therefore no holiness in man if thou lord withdraw thy hand. No wisdom may avail if thou withdraw thy hand of governance. No sure chastity is if thou defend it not/ ne ꝓprecustodie may ꝓfite man: if that the help of god be not there. For if we be forsaken of god almighty we be drowned & we perish. And if we be viseted and helped we be raised up to life. Of ourself we be unstable: but by the good lord we be confirmed: & made steadfast we be cold of ourself: but by that we be accended & kindled in goodness. O how meekly & object ought I to consider myself/ how simple/ & little be my good deeds if I have any How ꝓfoundely ought I to submit me to thy hy● & depeiugementis good lord wherein I find myself nothing valiant & nought. O thou immeasurable weght. O thou impassable see wherein I can not find me but all perished & adnichilat/ where now is become all worldly glory what confidende may I have of all vain glory that I have be exalted by before. Lo all vain worldly glory is vanished by the deepness of thy hid iugementis that thou hast showed upon me what is any man in thy sight good lord: but clay or earth. & what may clay or earth have any gloriation or pride against his maker he that hath his heart truly rooted by love & humbles in god may vat be extolled by no vain flateringe against his pleasure ne he shall not be moved by any flattering that putteth his hole hope in god they that use such flattering be nought & evanissheth at the last with the sound of worbes: but the truth of our lord shall alway abide and also they with him that cleaveth to him.   

¶ The xvi chapter how a man should make his petition to god.  
GOod lord say every man in petition making if this thing that I ask be to thy pleasure if it bd to thy honour and if it be to me expedient/ & profitable than grant me it and to use it to thy honour and if thou good lord know it noyous to me & unprofitable to my soul than take fro me such desire I besyke the every desire cometh not of the holy ghost & though it seem to man good & rightwise: yet it is hard to judge truely in such things whether good spirit or evil/ or else man's own soul move him to desire this thing or y●/ for many be deceived in the later end that seemed to be induced and led by a good spirit into such desires wherefore we ought to desire every thing that we ask or desire/ with dread of god & humbleness of heart/ and that/ for man in all works & desires should commit him holly to god with resignation of his proper will saying/ Good lord thou knowest what thing is to me most profitable/ do with me in every thing after thy pleasure & most honour/ give me what thou wilt and when thou wilt/ put me good lord where thou wilt/ and do with me things as thou wilt/ I am thy creature always in thy hands/ & thy servant ready to thy behest I desire not to live to myself but to the good lord my god & life/ I beseke y● that I may live worthily to the.   

¶ The xvii chapter A prayer & desire always to live and do the pleasure of god.  
O Thou most benign jesus grant me I beseek the of thy grace that it ever be with me & work with me unto my end & give me grace ever to desire that thing that is most accept to the thy will be my will/ & my will alway follow thy will and ever accord therewith/ and never discord fro it/ so that I may ever affirm me to thy will/ give me grace to die to the world and to all thing/ that be in the world/ & to love to be unknown in the world for thy sake/ Grant me above all desires to rest in the by holy peace of heart/ For thou good lord art the very peace & rest of man's heart/ and without the all things be hard & inquyete/ wherefore I beseek the that I may ever rest in the.  
Amen.   

¶ The xviii chapter very solace & comfort is alonely to be sought in god.  
WHat so ever thing I may think or desire to my solace & comfort I look not for it here but I hope to have it here after/ For if I alone had all the goods and solaces of the world/ & might joy in all delights and pleasures worldly I am ascertained that they may not long endure/ ne I with them wherefore I know that my soul may not fully be reconforted ne perfitly satisfied/ but alonely in god almighty/ the which is the comforter of poor men and the embraser of meek persons/ Abide therefore thou my soul abide the promise of god almighty by good living and heavenly desire/ and thou shalt have the abundace of all goodness in heaven/ for if thou to inordinately desire or love the goods of this present life/ thou shalt lose the heavenly things eternal Temporal things be to the in usage/ and heavenly in desire/ thou mayst not be sacyat with things temporal/ for thou art not ordained to joy and rest in them finally/ if thou haddest in possession all things create in earth thou canst not be blessed in them/ but alonely in god almighty the maker of all things standeth thy felicity and beatitude not such bliss which is seen & commended of the lovers of the world but such joy and felicity that good christian folk a bide & hope to have/ which spiritual persons & they the be clean in heart some time tasteth whose conversation is heavenly and not earthly/ all worldly solace & comfort of man is vain and short/ but that comfort that is perceived inwardly in man's soul truly is blessed here in hope/ A devout person beareth always about with him in mind his comfort Iesu/ saying to him busyly by inward speaking/ My lord jesus assist and be near me in every place & time I beseek the & that I may be content & comforted in the absens & wanting of all man's solace for joy of thine/ and if thy consolation be absent fro me for any time/ thy will than and rightwise probation be to me a hole solace/ be thou not always wroth with me I pray the.   

¶ The xix chapter/ how all business of our soul is to be put in God.  
soon saith our lord to his lover/ suffer me to do with the what pleaseth me/ For I know what thing is expedient to thee/ Thou thinkest as a man/ thou feelest in many things after man's desire and affection/ Good lord saith the loving soul to god/ it is truth that thou hast said Thy business for me is more than all my charge may be for myself/ He standeth casually and unstably that castith not all his business in thee/ whiles my will is stable and right wise do with me as it pleaseth the It may not be ill that thou dost or will have done about me/ if thou wilt that I be in darkness or light blessed be thou/ or if thou wilt have me to be in wealth or else in tribulation/ thy will be done/ & blessed be thou/ son saith our lord so thou must stand if thou wilt walk with me thou must be as ready to suffer as to joy: thou must as gladly suffer poverty and adversity as prosperity/ and to have riches & wealth Lord saith the lover of God/ I am ready to take of thy hand what so ever thou sendest me/ and as gladly shall I take by thy grace ill as good/ bitter things as sweet/ & heavy things as glad & to thank thy goodness for every chance that thou shalt send me/ keep me I beseek the from all sin/ and than I shall neither dread death ne hell/ And cast me not finally out of the bowels of thy mercy/ ne do me not out of the book of life/ and nothing shall noy me what so ever hardness or trouble fall to me.   

¶ The twenty chapter temporal miseries we ought to suffer with christ.  
soon saith our lord to his lover/ I descended fro heaven for thy health and salvation/ I took upon me thy miseries of my fatherly love & charity (and not of necessity) that thou might learn paciens at me and not grudge/ ne bear heavily temporal miseries/ For from the hour of my birth unto my death upon the cross/ I never cessed of sufferance of pains/ I suffered great penury and default of temporal things/ I heard great grudging and complaints made of me/ suffered benignly confusyons and repreves/ I received for my bnfaytis unkindness again/ & for my miracles showed I received blasphemes/ for my doctrine I had repreves/ good lord saith the devout soul to God/ For as much as thou waste found so patient in all thy life fullfyllinge in the virtue with other the commandment of thy father. it is worthy that I unworthy wretch bear me patiently after thy will in all things I shall bear the burden of this corruptible life as long as thou wilt for the health of my soul: for tough this present life be tedious/ yet it is made meritorious and easy by the grace: and the more tolerable and dear by thy blessed example of holy living/ and of thy holy salts. Also this present life is more lightsome & comfortable than it was to the faders of the old law to whom the gate of heaven was shit so so that none might enter were they nuer so right wise: unto the sufferance of thy holy passion and death whereby thou madest man fire fro everlasting death & gave them that they served truly here in this mortal life free entry in to the kingdom of heaven O good lord what thanks and grace am I bound to give the which hast showed unto to me andꝭ to all faithful people the very good and rightwis way to thy everlasting kingdom of heaven. For thy holy life that thou lead is a way to us to follow And by holy patience we walk to the that art our crown. For if thou haddest not gone afore us & had showed unto us the ways of patience and virtue who should have followed thee? Alas how many should have stand aback far fro such virtues: if they had not seen & behold thy virtuous examples: we be yet slow not withstanding that we here thy great teachings & marvels. And what shuldꝭ we do if such light of example were not.   

¶ The xxi chapter of sufferance of injuries & who  
GOd almighty saith (is proved very patient to his servant tedious & weary of temptation: what speakest thou soon. Cease of thy complaint consider mine (with other saints) grievous passion Thou hast not yet resisted in sufferance of thy troubles to the effusion of thy blood as we did thou hast little suffered in comparison of them that suffered so many things for me. some in war strong temptations some in grievous tribulations with other things whereby they have be proved & examined. thou must therefore remember the great things that other have suffered before that thou mayst bear thy little griefs more easily & if thy troubles & other griefs seem to that right great beware that thy impatience marry it not & whether they be little or great see thou bear all patiently without any gurtchinge for the more thou disposest the to suffer: the more wisely thou dost & the esylier thou shalt suffer. & the more merit shallbe to that say not in thy excuse. I may not suffer this thing of such a person he hath done me great harm & he disclaundreth me with such things as. I neun thought But I may well suffer other persons & other things as I ought to do such thoughts & obstacles that considereth not the virtue of patience ne the reward thereof but more the persons & offences done to him. He is not very patient that will nothing suffer but as far as it is saien to him and of such as he call suffer. A very pacyente parson ponderethe not of whom/ or of what person good nor evil prelate or fellow he be proved to suffer any hardness or injury: but whensoever adversity or wrong falleth to him. howsoever and of whom it cometh a true patient person taketh it patiently & with thanks as of the hand of god & so doing he winneth to him great merit. for no thing be it never so little that man suffereth for god: can not pass without great merit be thou therefore ready to suffer patiently adversities & to fight against thy impatient proud heart. if thou wilt have victory. Thou mayst not get the well of patience without fight. if thou wilt not suffer adversities thou refusist to be crowned: wherefore if thou wilt be crowned thou must fight & strive with thyself strongly & suffer patiently such evils. For without labour no man may come to rest. ne without fight no man may have victory. wherefore good lord I besike the to make possible by thy grace to me & in me that/ that is seen impossible to me by nature. thou knowest that I am evil to suffer & that I am soon cast down by little adunsite araised again me I besike the good lord that all manner of trouble or adversity that thou shalt send me: may be commendable & desired for thy holy name for to suffer adversities for the is very healthful & merit to mysoule.   

¶ The xxii chapped of the confession of man's infyrmitees and of worldly miseries.  
I Knowledge mine iniquity against me I am right feeble and unstydfaste: good lord thou knowest the thing the I am discharged & cast down by often: is but of little valour or weight I purpose me strongly to stand in well doing: But when a little temptation assaileth me I am greatly anguysshed. the thing that I am moved & tempted by grevoussly is but vile/ & when I think myself a little siker of little rest that I sometime have/ I find me soon after overcome of a little blast of temptation. Behold therefore good lord my frailty known to the in all things that I am proved by. have mercy of me I besyke the & deliver me from the filth of sin that I be not fastined therein ne ovecrom thereby I have great remorse & often I am confounded before the & that I am so unstydfaste and frail to gaynstande my passions. And though they draw me not to the consent of sin. yet their persecution & continual ensuing is to me right grievous and heavy. and it is to me right tideous to live in battle & strife. Thereby I know the better mine infirmity For wicked & abominable fantasies do rise in me to my trouble sooner than they go or pass from me Wherefore I besike the god almighty & lover of feithefull souls to behold with thy gracious consideration the labour & affliction of me thy servant & asiste me with thy merciful help in all needs & strength me with heavenly strength that the temptar of man: or my wretched flesh not yet fully subdued to my spirit have not domination upon my spirit against whom I must sigh continually whiles that I live in this miserable life Alas what manner a life is this: where tribulations & miseries aboundeth where all places be full of enemies and snares to overcome & cache man For when one temptation or trouble cesseth▪ another cometh. Also the first conflict or trouble yet during/ many other suddenly rise. How may this life be beloved that hath so many bitterness and is so full of miseries: how may it be called a life that gendereth so many deaths & ghostly infections and yet it is beloved and with great gladness delighted & idyed in. The world is oft reproved for that it is deceitful and vain. And yet it is not soon forfake while the concupisbence of the flesh reigneth: some things in the world induceth man to love the world & some other to despise it: the concupiscence of man's flesh/ the desire of man's eye/ & pride of the heart But the pains and the miseries following gender hate and contempt of the world yet for all such miseries the evil delectation of mind that is given to the worldly pleasure overcometh the heavenly desire/ & such carnal delight reputeth felicity to beunder such sensual pleasure. For such neither saver ne taste the sweetness of god/ ne the inward joy of virtue. They that despise the world & study to live & serve god under holy discipline they taste the savour of heavenly things promised to such ghostly livers they also see verily the error & deceit of the world.   

¶ The xxiii chapter how man should rest in god above all gifts and goods earthly.  
O Thou my soul rest thou above all thing in our lord God for he is the eternal rest of saints. give me sweet jesus most lovable of all other grace for to rest in the above all other creatures/ a 'bove all health and beauty/ above all glory/ honour power & dignity: above all ryces cunning subtylite or crafts/ above all gladness/ joy/ fame/ or laud: above all sweetness/ consolation/ hope/ or promise: above all merit/ desire/ or gifts: that thou mayst give to me body or soul/ above all joy or jubilation that man's mind may feel and comprise. And above all heavenly spirits with all other things visible & invysible that is not thyself for thou good lord among all things art best/ highest/ most mighty & most sufficient: thou art most sweet/ fairest most lovable most noble & glorious above all in whom all other gods be perfitly/ have be & shallbe. And therefore what ever it be that thou givest me (thy self except) it is insufficient: For my heart may not verily rest ne holly be content: but in the that surmountest every creature or thing. O my most amiable spouse christ Jesus most pure lover: & lord of every creature: grant me I pray the wings of very liberty that I may i'll & rest in the my fervent love & desire O when shall it be given to me fully to understand & see how sweet and good my lord God is? when shall I fully gather me in thee/ so that for thy love I shall not feel myself: but that alonely that excedest all knowledge & measure. Now I oft sorrow & morn & bear me in felicity: & lamentable misery that I am in with great heaviness. For many evils assail me in this vale of misery they sore trouble me and also oft blind me/ destroyeth and letteth me: that I may not have free access to thee: ne have thy sweet embracing that the blessed spirits have continually with all iocundyte & joy. I pray y● that my sighs & inly desires with my manifold desolations may move thy goodness to incline to my desires. o Jesus the light & clertye of everlasting glory the solace & comfort of wayfaring souls: my soul speaketh to the with still desire: and my mouth without voice How long tarrieth my lord god to come▪ I beseek him to come to me his poor servant to my consolation & gladness. Send he his hand & power to deliver me from all anguish. Come good lord for with out the I can have no glad day or hour thou art my joy & without the my mind & board is void I am a wretch and as a prisoner fettered without all comfort aggrieved till time that I may be refreshed with thy presence & so restored to liberty/ show me therefore I beseek the thy favour & gracious pnsens/ Let other seek for that what so ever they will no thing pleaseth me ne shall do but thou my lord god y● art my hope & eternal health I shall not cease to pray & call to y● till thou return to me by thy grace & speak to me inwardly saying/ lo I am here come to the for thou called me/ thy teries & the desire of thy soul thy hunyliation & contrition of heart hath made me incline & brought me to the. And I again to my lord good lord I called the & have desired to joy in the all other things left & forsaken for the. Thou lord did first excite me to seek thee/ blessed be thou that hast wrought such goodness with thy servant after thy great mercy/ what should thy servant more do or say before the goodlorde: but to humble him to thy majesty always mindful of his proper frailty & wickedness. None is like to the good lord in all the marvelous creatures in heaven & earth/ all thy works that thou hast wrought be very god/ & thy domes right wise & true/ & by thy ꝓuydens all things be governed. Laude & glory be to the that art the wisdom of the father celestial. My soul/ my mouth/ with all parties may love the and praise the with all other creatures without end.  
Amen.   

¶ The xxiiii chapter/ a remembrance or repeating of the bnfaytꝭ of god.  
GOodlorde open my heart in thy law and in thy precepts make me to walk. Make me all way to understand thy will and pleasure & diligently to consider with reverence thy bnfaites both in general & in special that I may duly thank thee/ I know and confess for troth that I may not give to the due thanks for the lest benefit that thou givest and am unworthy thereof when I consider thy excellence and nobleness my spirit faileth in me for the great magnitude thereof. All things that we have in body or soul within or without naturally or suꝑnaturally we have of thy gift & all they commend the of whom all goodness cometh/ & though some perceive of thy largesse more graces or bnfaites and some fewer: yet all that we have cometh of thee/ & the least gift may not be had without thee/ he that receiveth more bounteously of thy graces may not toy therein as he had them of his own merits nor he may not very worthily exalt himself above other ne vylypende his infery our or the pour/ for he that ascribeth not to himself ne to his merits but only to the goodness of god is more meek and in giving thanks unto god more devout/ and he that for all such prerogatives reproveth himself most vile and unworthy of other: he is more apt to perceive of the hand of almighty God more larger gifts/ & he that perceiveth fewer gifts of god ought not therefore to be heavy ne wroth/ ne envious against his richer: but he ought rather thank the goodness of god that so freely & so abundantly giveth to his creatures without any personal conception all things come of y●/ & therefore thou art to be magnyfyed & praised in all things/ thou knowest good lord what thing is expedient to be given unto every man/ and why this person receiveth of thy largesse more/ & an other less/ it ꝑteygneth not unto us but to the to discern the which alonely knowest every man's merits I repute it for a great benefit given to me of thy goodness that I have not great gifts whereby I should have any vain laud or praising outwardly of the people/ so if man consider well his vylite poverty & great indigence/ he would not be heavy & troubled in himself/ but he would rather take thereof great consolation & gladness of soul/ for thou good lord chose and do continually choose poor and humble & such as the world despiseth to thy service & famy lyaryte/ as is showed manifestly by the apostles singularly chosen of that whom thou made princes of all the world/ that not withstanding their conversation & living was without reproof among men of humble & simple without deceit & malice that they suffered gladly for thy name repuing & scourgyngꝭ & grievous pains with death at the last the which all be horrible and dispytfull to worldly folk/ wherefore there ought nothing so glad thy lover & knower of thy bnfytes as thy will to be fulfilled in him & the pleasure of thy eternal disposition/ whereof he ought to be so well content & pleased as at the ordinance of god it is to him as lief to be the lest & lowest as an other desireth to be highest & most repute & to be content & pleased with the lowest place as an other with the highest & to be as gladly abject/ & dyspycable as other doth desire to be high & above other in the world/ for thy love & will good lord ought to pcell all other things & more to please man than all other bnfytes given or to be given to man.   

¶ The xxv chapter/ how four things bring pease to man.  
●Oure things soon therebe that make a man to be in great pease & liberty of soul/ first is that a man shall study rather to do and follow an other man's will than his own/ an other is to choose to have less of temporal goods or worships rather than more: the third is to chose ever the lower seat or place & to beunder always & not above/ the four is to desire that he will of god be holy done in thee/ such a person entereth the endis of pease & rest/ lord saith the devout soul/ thy word foresaid is short & conteyner of great perfection on it is little and short in ꝓnunciation & full in sense & virtue/ If I could well keep it I should not be so soon troubled as I am for as oft as I am grieved & displeased/ I find in me that I go so oft from this doctrine but thou good lord that all may/ & also loveth well and profit of man's soul increase thy grace in me that I may accomplish thy word unto my salvation.   

¶ The xxvi chapter/ a prayer again evil thoughts.  
Lord god I beseek the not to be long absent fro me/ but give always heed to me in helping me/ vain thoughts have risen again me with many terrous that have troubled me/ how shall I pass unhurt/ and how shall I break them and escape but if thou help/ thou sayest to thy servant I shall go before thee/ & I shall humble them that joy & trust in earthly glory I shall open to the the gates of darkness & I shall show the my secretis do good lord as thou promises dwell in me & chase fro me all wicked & evil thoughts my hope & refuge siguler is to i'll to the in every tribulation & to call upon the with inward confidence to be helped patiently abiding thy consolation.   

¶ The xxvii chapter a devout prayer for the illumination of man's mind.  
O Thou good thesu claryfy me with the clerete of everlasting light & chase fro mine heart all manner darkness/ stablish the great vagations of my mind that I suffer/ break & destroy the violent temptations that I am accumbered with fight strongly for me & fere away the evil beasts that is to say my lecherous concupyssens that I am moved & tempted by/ the peace may be in me by thy virtue & might/ so that laud may sound to the in the hall of my soul command the wyndies & tempestis of trouble & temptation & the see full of monsters & parels to cease/ & say to the north wind that it blow not/ and than shall be a great tranquillity/ send out thy light of truth that it may shine upon earth/ for I am as the earth vain & barren unto thou illumine me/ send out thy grace from a 'bove/ anoint my heart with thy grace celesty all/ send in to me the teries of devotion to make moist and wet my dry soul that it may bring for the good fruit & the fruit of god warking/ raise up my mind the which is oppressed with the burden of sin & suspend my desire holy to heavenly things so that the sweetness of heavenly felicity tasted/ I may loath to think of earthly things/ ravish me from the unsteadfast consolation of all creatures/ for no create thing may fully satisfy mine appetite join me good lord to the with the band of in separable love/ for thou alone sufficest to thy lover/ and without the all other things be vain and of no valour.   

¶ The xxviii chapter/ how a man should eschew to inquire busyly of an other man's deeds.  
soon saith God to his lover/ be thou not curious to seek vanites or evil questions of other men's conversation in word or deed/ follow thou me what pertaineth to the this or that/ or what this man is or that/ or else what this man doth or saith/ and what that/ thou shalt not give account for other men's deeds but for thine own self/ wherefore than dost thou wrap the in suchevayne questions/ I know every man with his conversation/ & I see every thing under the sun I know every man what he th●keth willeth sayeth or doth/ and to what end he intendeth his work/ thou should therefore commit all tkyngꝭ to me & to my judgement/ and to keep thyself in good pease let him that wandereth wander and drive as he will At the last shall fall unto him that he hath deserved in word or deed for he may not deceive me. Desire thou not great fame outward ne great familiarity with folk no private love of any person for these things gendrith distraccons of man's soul & great errors & darkness of man's heart. I would speak to the gladly my words & my counceyles & secretis I would she we that if thou would diligently oboue my coming opening the door of thy heart to me/ be thou provident & waking in prayers/ humbling the in all things.   

¶ The xxix chapter/ In what things standeth very peace and profit of man.  
soon I said ones to my disciples I leave peace with you & give you my pease/ I give you my peace not as the world doth that now giveth peace/ now troubles & war/ all folk desire peace but all doth not seek the very things the ꝑ●ayne to peace. My peace is with humble persons & innocent thy peace shall be in moche paciens/ if thou wilt hear me & folowemy word thou shalt have moche peace in all thy works take heed what thou dost say or int●d●g alway to please me only/ & nothing without me to desire or seek/ also be thou not curious or busy to discern or judge other men's words or deeds ne mell not of things that be not pertaining to thee/ and thus doing thou shalt little or seldom be troubled never to suffer any heaviness or perturbation of body or soul longeth not to this life: but to the estate of the life to come/ where ever quietness & peace is/ suppose not therefore that thou hast found very peace for that thou feelest no heaviness ne gravity/ ne think not that all is well about thee/ if thou have no adversary/ ne suffer contradiction/ nor repute not the therefore perfit/ for that all things be done after thy mind & desire/ nor thou shalt not repute the to be beloved/ or to be in the favour or grace with almighty God if thou have any gift of sweetness or devotion for a true lover of virtue is not known in such things nor the profit or perfection of man standeth not in such but in that rather that thou offredest thyself with all thine heart unto the will of god/ not seeking thy goods or thine own will to be done in little or moche so that thou take evenly with thanks prosperous things and adversities/ weighing all in a like balance/ if thou be so strong in hope that when thou lackest in ward consolation/ than thou prepayrest thy heart to suffer greater things than before/ not reputing thyself rightwise or holy: them thou walkest in the true and right way of peace/ & without doubt than thou shalt see my face in ever lasting joy and if thou come to the full contempt of thyself than thou shalt have the abundance o● pese after thy possyb●lyte as a ●ay●erer may have.   

¶ The xxx Chapter of the pre-eminence of a free mind and how prayers precellyth lesson.  
Lord this is the work of a perfit man never to lose his soul from the speculation or of the sight of heavenly things & to go among many businesses as without all business not as an idle man but by a pre●ogatyue offer mind not living by inordynate affection to any creature I beseek the most good & almighty god preserve me from the business of this life/ that I be not wrapped overmuch by the manifold necessaries of my body that I be not caught by lust of body deliver me I beseek the from all manner of impedymentes & enemies to my soul to save me that I be not cast down & broke by outrageous heaviness not by such vanites as the world busyly desireth/ but by such miseries as of the common male diction of mankind doth grieve peynfully thy ●uaūtes that they may not have liberty of soul to be joined to y● as they would/ good lord turn all carnal isolation in me into bitterness that should entice & draw me by false pretens of goodness from the contemplation & love of everlasting things let me not be overcome of fleshly lust. Let me not be deceived by the world or by the short glory & pomp thereof/ nor let me be supplanted or be bygyled by the cawtels & deceits of the devil/ give me I beseek the strength to resist all evil/ patience to suffer adversities & stableness of perseverance/ grant me for all worldly consolations the sweet gracious unction of the holy ghost & for all carnal love/ yet into my soul the love of thine holy name. Meet & drink and cloth & other necessaries to the body/ be painful & onerous to a fervent spirit grant me good lord to use such bodily comforts temperately/ so that I be not wrapped in outrageous desire of such things/ to forsake all such bodily necessities I may not leefully/ for nature must be sustained but to seek such things in superfluity or such things as be more delectable than profitable/ the holy law forbiddeth it/ for else the flesh of man should rebel against the soul/ among all such things good lord I beseek the that thy hand of grace may teach and govern me ever/ that I admit no such things in superfluity.   

¶ The xxxi chapter the love of private things & of man's self letteth the perfit goodness of man's soul.  
soon if thou wilt possess god almighty to dwell in thy soul/ thou must eschew & forsake all thy will for him/ so y● only thou give thy will holy unto his will/ for the proper love of thyself is more disadvantage to the than any earthly thing after thine affection & love y● enclynest to every thing more or less if thy love be pure simple and well ordered thou shalt not be overcomen by inordynate desire of such earthly things. Covet not such things as it is unleeful the to have. Nor yet have thou not indeed nor in desire that thing that shall let the or thy inwardly liberty of thy soul I have marvel sayeth God to his lover that man giveth not himself to me with all his heart to gether/ withal other things that he hath or desireth to have why art thou fatigate with superfluous business or desire/ why is man wasted by vain heaviness/ Let him stand to my pleasure and will: and than he shall feel no heaviness ne harm/ if thou seek this thing or that/ or to be here or there for thy profit or commodity thou shalt never be quite ne free from business of mind/ For in every thing beside me is some default of goodness: and no place is void of all adversity/ wherefore seth transitory and worldly things/ richesses or worships multiplied in deed or in desire: doth not help man's soul but rather the contempt and hate of such things profiteth in the acceptation against god/ for all such shall pass with the world/ The place that a man desireth shall little help him: if the spirit of charity & grace be not with him: & such peace as man seeketh without forth shall not long stand if it lack the very fundament of stabylnes that is to say if man stand not in god almighty which is ground of all stableness/ he may well change his place but he shall not be advantaged in soul for whither so ever a man fleeth he shall find such occasion as he flieth.   

¶ The xxxii chapter/ an oreson for the purging of man's soul and for grace.  
confirm me good lord by thy grace & make me sad in virtue inwardly in soul/ make my heart void of all unprofitable business/ & not to be drawn or led by the unstable desire of any thing what ever it be vile or pcioꝰ: but to conceive all things together with myself as transitory/ nothing under the son is stable & ꝑmanent but all is vanity & affliction to man's soul/ how wise is he that so understandeth and perceiveth/ grant me good lord heavenly wisdom that I may learn to seek & to find the above all other thing to conceive and love the above all things/ & to understand all other things as they be after the order of thy wisdom give me grace to bear prudently the prosperity & pleasure of the world/ & patiently to suffer adversity/ for it is great wisdom not to be moved with any blast of wind ne to intend to any flattering tale.   

¶ The xxxiii chapped how a man should behave him against detraction.  
soon saith our lord to his lover/ thou shalt not be heavy if a man say ill or have an ill opinion of the that thou would not gladly here/ for thou ought to judge thyself to be worse & more vile of condition than other people be/ if thou gather thyself so inwardly thou shalt not greatly ponder fleeing words/ it is not a little argument prudens or wisdom a man to keep scylens in time of ill said or done to him & to convert himself inwardly to god & not to be inquyete of man's judgement/ let not thy peace be in man's word whether they say well of y● or ill thou art one and not changed by their words/ where is true peace & true glory but in god/ he that desireth neither to please men nor dread the not to displease them/ he shall finally have great peace/ for of inordy not love & vain dread cometh all in●etnes of heart and destruction of soul.   

¶ The xxxiiii chapter/ god almighty is to be inwardly called and blessed in time of tribulation.  
THy holy name good lord ●e alwa● blessed that hast willed this trouble ●● temptation to fall upon me● I may not ●●e ●●●●che ●s it/ but I have need to i'll to thy goodness for help and succour that thou may turn it to my well/ good lord I am now in trouble and ●● acordeth not to well to my heart/ for I am greatly vexed ●f this present passion what shall I say that am tached thus with tribulations/ save me good lord in this hour I come to the in this hour of trouble that thy goodness may be known when I shall be delivered by the of my great humiliation & trouble that I am in/ please it thy goodness lord god to del●uerme thereof/ for I know not what may do to my discharge & well & whither I may go without thee/ grant me pacyens good lord/ also now help me good lord & I shall not dread what ever fall tome/ what shall I say in all my adversities/ but that thy will be done in me/ I have well deserved to be troubled & vexed wherefore I must suffer/ & would god I might so do with patience till the tempest be passed/ & better fortune follow/ god almighty thou may take fro me this temptation/ if it be thy pleasure/ that I be not overcome thereof as thou hast oft done▪ for the more hard it seemeth to me to suffer such temptation the more near is thy right hand to change it.   

¶ The xxxv chapter how man should ask the help of God trusting in him to recover grace lost by devout prayer.  
soon saith our Lord to his lover I am thy lord god: that do comfort my setuauntes in the day of trouble/ come therefore to me when it is not well with thee/ it doth let the to have consolation from above: that thou slowly fallest to prayer for a remedy/ for before thou prayest to me devoutly for help and consolation/ thou seekest many inward consolations for thy refreshing which all availeth the little unto thou conceive in wardlye that I alonely deliver and help in need them that trust in me/ & without me there is novaylable or profitable council ne remedy durable & abiding/ but resume thy spirit & be recomforted in the light of my mercies for I am ●ere & ready to repair all things that be ruinous/ not only to the state that they were of before/ but also to their perfertion/ no thing is to me hard or impossible/ I am not like to the that saist more than thou dost i deed/ for my word & deed is alone/ where is thy faith? stand firmly & ꝑseverantly in thy faith & my service/ be strongly abiding in me/ & thou shalt have comfort in time convenient/ abide me & I shall come soon & he'll thee/ it is a little temptation that doth veer thee/ & a vain dread that doth fere thee/ why art thou busy about things or chances not yet being but for to come the which increaseth thy heaviness/ it is sufficient to the day his wickedness/ it is but vanity or Idleness to be troubled or to be glad at the adventure of things to come which peradventure shall never fall/ but man's condition is to be deceived by such Imagynations/ & it is a token of an unstable soul/ that is so soon led fro god by suggestion of the enemy for he ponderith not whether he deceive by true suggestions or falls: whether he throw down by the blind love of things present or by dread of things for to come/ be thou not afeard ne troubled in soul/ trust in my mercy when thou trowest to be far fro me/ I am oft more near thee/ when thou weenest to be wholly lost: than thou most deservest reward/ all this is not lost when thou feelest contrariousnes in thy mind/ thou should not judge after thy sensual feeling ne take every veration hoping never to escape it/ repute the not all forsake when I send the any tribulation/ for by such tribulation it is come to the kingdom of heaven/ it is more expedient to thee/ & to my other servants for to be proved in adversities than to have each thing after their will/ I know the hid thoughts of man/ it is expedient to thy health & salvation to be left some time to thyself without ghostly saver/ that thou be not inflate by pride & life up above thyself thinking the to be better than thou art in deed/ I may take away when my list that I give to any man/ & restore it to them when I will/ when I give any gift or grace to any person it is mine that I give/ and when I withdraw it I take but mine own/ for all goods & every perfit gift is mine if I send that any trouble bodily or ghostly disdain not thereof ne let not thine heart fall thereby into great heaviness/ for I may soon lift the up again & change thy heaviness into joy/ nevertheless I am rightwise & much to be recommended & loved when I send the such adversity or scourges/ if thou wyltunderstande thou ought never to be heavy for the adversities that I send thee: but rather to thank me/ & to repute it a singular joy that I spare the not in such painful afflyctions that I send thee/ for I said to my disciples/ I love you as my father did me/ though I send you into the world not to have joys of the world but great battles/ not to have worldly honours but despytꝭ not to be Idle but to labour/ not to have rest but to gather much fruit of saved people into the barn or church of god like as I was sent to also/ have mind soon also of these words.   

¶ The xxxvii chapped how all creaturis should beset a side that we may find god.  
Lord god saith a devout soul to our lord I have need to have more grace than I have yet if I should come thither where no man ne creature shall let me/ for as long as any creature retaineth me by looking of thy love I may not i'll to the freely He desired to i'll freely that said these words who shall give me wings as a dove that I may i'll & rest where perfit rest is/ what thing is more quiet & restful than is a simple eye/ & who flieth more freely into the knowledge and love of God/ than he that desireth nothing here in earth/ he therefore that will stand in elevation of mind/ & so behold the good lord maker of all thing he must over pass every creature & forsake himself with other considering his lord to have nothing like him/ but that he pcell all creatures in thy love/ and but if a man be free & loosed from mordynate love of all creaturis he may not freely life hymup by contemplation & love of heavenly things/ therefore few folk be found contemplative/ for few be found that fully sequestrate themself fro earthly things that be but transitory/ to contemplation is great grace required/ for by grace a man must in the deed of contemplation be life above himself/ & but if he be life up in spirit above all creatures erthelye & be wholly unity to god almighty/ what so ever he can or hath of virtue is but of little price afore god/ he shall long be little in virtue/ & lie long in earth that reputyth or praiseth any thing but only eternal goods which he had of god almighty/ and what so ever thing is not god almighty or to him referred is nought/ & to be accounted for nought/ great differens is between the wisdom of a devout and illumyned person of god/ & the cunning of a lettred clerk or a student/ for that doctrine is more worthy & better that cometh by the influence of god than it that cometh by the labour of man's wit/ many desire to come to contemplation but few study for such things as be reqred thereto in erercyse/ & a great impedyment thereto is that we stand in signs & in sensible things & labour not to mortify us fro them/ ne to despise them perfectly before as we should do/ how is it and with what spirit be we led/ I wot not that be reputed spiritual persons/ & yet we labour more about vile & transitory things/ than about spiritual/ about the which scarcely at any time we labour or think inwardly with suspensing of our outward senses so that we weigh not our work straitly or evenly as we ought to do/ for whereupon our affection resteth we do not attend/ ne we lament not our vile and unclean deeds/ & thereupon followeth that when our inward affection is corrupt that the deed following & ꝓceding thereof is necessarily corrupt for of a clean heart cometh good deeds and virtuous living/ every man seeketh the deed of what & how much he may do or doth/ but how virtuous a man is it? that is not so dy gently sought/ for a rich man/ or a strong man/ for a good labourer/ a good writer/ a good singer/ a fair man or woman/ or for an able person every man dy gently seeketh/ but how meek in soul is such a person/ how patient how devout/ or well idsposed inwardly is he no question is made/ nature showeth the outward goodness of man/ but grace turneth itself to the inward virtues of man/ nature with gifts natural is oft deceived/ but the soul trusteth in God that he be not deceived.   

¶ The xxxvii chapter how man should forsake himself and all covetise.  
soon saith our lord thou may not have perfit liberty but if thou utterly forsake thyself all ꝓprietaries & lovers of themself be fetered and not free/ as covetous folk/ curious & vainglorious that seek always riches honours & delectable things & not such as pertain to Jesus christ/ such folk oft feign & compound such things as be not stable but failing for all thing shall perish that is not begun & caused of god/ hold well this short word/ forsake all things for god & thou shalt find all things forsake covetise & thou shall find rest/ digest this thing in thy mind busyly & thou shalt understand all things/ lord this is not one days work nor a light thing to attain/ for all perfection of religion is comprised therein/ son thou should not soon be adverted ne cast down by despair when thou hearest the ways of perfit folk/ but rather to be provoked to higher things/ & at the least to enforce the by devout desire to them I would thou come there to that thou loved not carnally thyself/ but that thou would follow my council in all things than thou should be as I said & all thy life should be led with joy & peace thou hast yet many things to be forsake & left the which but if thou holy leave and resign to me/ thou shalt not attain that thou desirest/ I council the to buy of my bright gold/ the is to say heavenly wisdom the which despiseth all earthly things that thou may be very rich/ lay thou a side all erthelye wisdom and all inordynate pleasure of thyself or any other & thou shalt have heavenly wisdom therefore/ the which wisdom though it be reputed little worth in earth & of earthly folk/ yet it is a precious margarete hid fro many & greatly desired of many.   

¶ The xxxviii chapter of the unstableness of the heart of man/ & how man should finally lift up and order his heart and mind to god.  
soon saith our Lord trust not to much to thine own wit & affection the which is now here now there soon changed from one thing to an other/ for as long as thou livest thou shalt be changeable & subject of mutability against thy will/ now shalt thou be glad now heavy/ now well pleased & content & soon discontent/ now devout & soon undevout now busy in mind & work & now slothful/ now thou art light & merry & soon after sad & troubled but a wise man & well taught in soul standeth stable in all such mutations/ not atteding what he feeleth in himself/ or of what party the wind of thy stableness bloweth/ but rather that all the intent of his soul & mind may come & perfect to the due and best end/ and in this wise may a man always one a bide holy as long as the simple intent of his soul among all such variations is not undered but direct to me continually/ the more pure and clean the intention of man's soul is the more steadfastly he goth among such storms & troubles/ but in many things is the pure eye of man's soul made dark/ a man lightly beholdeth a delectable object that is presented to him and anon the soul is infect by unleeful defyre/ for seldom such persons be all fire and unfecte of the venom of their own seeking/ as we read by example of the jews the which came in to betony to Marcha/ & Marry/ & not to Iohn only/ but for to see Lazar/ wherefore the eye of man's intention is to be cleansed so that it be rightwies & above allvary an't means derecte to me.   

¶ The xxxix chapter how god almighty savoureth to his lover above all things.  
Behold my lord god & behold all things what thing may I more graciously & better to my beatitude desire/ o thou savoury & sweet wood to thy lovers my lord god & all things/ I say not that he is the world ne the transitory goods of the world which is not to beloved/ but god in all thing the which word often repeated giveth a great gladness to the lover of god/ when thou art present good lord all things be pleasant to man/ and if thou absent the from him/ things be tedious to him/ thou good lord alone makest a peaceable heart and also a great gladness & solemn joyfulness in man's soul thou makest a man feel weal of all things & to love the in all ting/ and without thy goodness nothing may long please man/ but if any thing shall be thankful & well savoury to man/ thy grace must be present and wisdom if thou good lord savour plesauntly to any man/ what thing shall not be delectable to him/ & if thy goodness savour not to man what may be joyful to him/ soothly nothing: but world lie wisemen fawteth in thy wisdom good lord/ and they like wise that savoureth fleshly desires/ for in such wisdom and naughty ways be many vanities and spiritual death followeth/ And they that follow the sweet and blessed lord by contempt of the world/ and by mortyfyinge of their body or bodily lusts be known to bevery wise for they be transformed from vanity to troth/ and from carnalyte to spiritualty/ to such persons doth almighty God sweetly savour/ and what some ever goodness or delectation they find in any creature they refer all to the laud & praising of the creature of all Great difference & dyssymylytude is betwixt the savour & sweetness of alinyghty god the maker of all & the savour of the thing that is made of him as is also betwixt eternity and time and betwixt light increate & light illumined of god/ o thou light e●nal pcelling & transcending all lights create pierce the toward parts of mine heart with thy joyful shining purify glad/ claryfy and quyken my spirit with his powers to incline & be joined to y● from unpro fytable excesses/ o when shall that blessed hour come most to be desired when I shallbe sacyat & reple nysshed with thy blissful presence/ that thou may be to me in all pleasures possible to be desired/ for as long as that gift is not given to me/ my full joy shall not be/ it is mine old man that is to say my body living in me by his venomous concupiscence not fully crucified or mortified in me as yet my body coveteth strongly against my soul it moveth inward battles and suffereth not the reign of my soul to be in rest but thou good lord that hast d●iacyon upon the see/ & dost mytty gate his movings & flowinge arise & help me quench & destroy these outrageous me vyngꝭ of my flesh▪ wherewith I am sore troubled destroy them in thy virtue & might/ show I beseek the thy power & declare the right hand upon me for I have no other hope but the that art my lord & saviour.   

¶ The xl chapter how no man may be sure from temptation whiles he liveth here.  
soon saith our lord God to his lover thou shalt never be siker or surer in this life but as long as thou shalt live here/ spiritual armour shallbe necessary to the thou art conversant among thy even myes & on every side thou art troubled & vexed/ & therefore if thou use not on every hand the shield of patience/ thou shalt not be long unwounded/ more over if thou put not thy heart stable in me & to suffer with good & devout will all manner of things for the love of me thou mayst not suffer this ardour nor come unto the crown & reward of blessed souls/ thou must therefore pass manly over all such things & use a mighty hand against things contrary to thee/ for to a conqueror is promised & granted in reward angels food/ & to a slothful & an Idle man is ordained great misery/ if thou seek here rest how shalt thou come to everlasting rest & q●etaciō in heaven give the not here in the world to great rest but rather to great patience against adversities continually ensuing/ seek not therefore true peace here in earth but in heaven where it is/ not in man nor in other creatures but in god alone/ thou oughtest for the love of god suffer gladly all labours & sorrows temptations & vexations adversities & necessities infirmities & in jury oblyq●es & repues/ all tokens of meekness & confusyons/ corrections & despites/ these things help to purchase virtues these things proveth the knight of christ & maketh him worthy the celesty all crown/ I shall saith our lord god yield to my servant that serveth me in such wise as is spoken everlasting reward for a little & short labour/ & glory infinite for a little confusion/ trowest thou saith our lord to his servant that thou shalt have always spiritual consolations at thy will/ my saints had not such ꝯsolations continual/ but many divers temptations & great prosecutions/ but with paciens they overcame all such troubles/ trusting more in me than in themself in such pains/ knowing with the apostle that the peynies of this present life be not worthy to deserve the glory of heaven/ wouldest thou have that anon that many afore have scarcely obtained after many weeping teries & great labour/ abide patiently the gracious coming of our lord/ labour manly in hisvyneyarde the works of right wiseness/ put thy comfort in god miss trust him not/ but stand strongly in faith & go not fro his service that he hath called the to & expound thy body and soul stable & strongly for the love of god/ and I shallbe with the in all thy troubles & shall fully reward all that suffer or do for me.   

¶ The xli chapter against the vain judgements of men.  
SOn saith our lord to his lover cast thy heart & love upon thy lord god steadfastly & dredre not what man judgeth in thee/ where thy conscience yieldeth the devout & innocent/ it is good & blessed to suffer & to be heavy to an humble person that trusteth more in god than in himself/ many folk say many things/ & therefore little faith is to be given but to satisfy all men it is impossible/ and though saint paul the apostle laboured to please all folk in god/ making himself meet & apt to all men's conditions for their salvation & lucre/ yet he set little by men's judgemetn/ that is to say men's dyscommendation or commendation against him/ he did labour dylygetlye for other men's edification & salvation/ but he suffered other men to judge or despise him/ he could not let/ and therefore he committed himself & all his labours to god almighty that knoweth all thing & what is best for man/ & he defended himself by patience & humility against all his adversaries & losing makers/ he answered sometime by word & writing against his detractors that he should not be slander to other/ what art thou that dreadest a mortal man which is to day & the morrow appeareth not/ dread god & thou shalt not dread man's terrors when may any man work in the by words or injuries/ heshall rather noy himself than thee/ ne heshall not eschew the judgements of god/ who ever he be have thou god always before the & strive not again such complaining words/ & though thou seem for the time overthrown and suffer confusion contrary to thy deservings disdain not therewith lest thou my nysshe the crown of glory by impaciens/ but rather be hold me that may deliver every man fro confusion & injury & reward every man after his merits & travails.   

¶ The xlii chapter/ if man will obtain freedom of heart he must holy forsake himself.  
OUr lord god saith to his servant/ son forsake thyself/ & thou shalt find me stand thou without the ellec●yō of thy fire will/ & without all ꝓpryete & thou shalt always win/ for if thou leave thyself utterly/ without pnsumption of the same more abundance of grace than thou had/ shall be given to the Lord saith the disciple to his lord god. how oft & in what things shall I forsake myself/ I say to the son that thou shalt every hour & in every thing great & small forsake & make thyself naked/ else How may thou be mine & I▪ thine/ but if thou for sake thy proper will in all things within & without/ the sooner thou so do the better it shallbe with thee/ the more fully thou forsakest thyself with all other things/ the better thou shalt please me & the more thou shalt win/ some religious folk with other forsake themself not fully/ but with some exception such trust not to god almighty/ & therefore they endeavour them to provide for themself in some things some other at the first doth offer themself and all theirs to god/ but at a temptation soon after arising they return to their own will the which they had forsake/ and therefore they profit not in virtue: such persons shall not come to very cleanness of heart ne to the grace of my joyful familiarity/ but if they make a hole resignation & a daily oblation of themself & all theirs first/ without which theunyon that longeth to my fruition may not be had/ I have said oft to the forsake thyself and resyne the perfitly and thou shalt enjoy inward peace/ give all for ask ne seek nothing again of them that thou hast forsake for me/ but stand holy & fermelye in me not doubting any thing/ & thou shalt have me/ thou shalt be free in soul/ darkness shall not possess y● ne any spirit of darkness shall have power of thee/ endeavour the to this/ pray & study with all thy desire that thou may be delivered fro all manner of ꝓperte & with nakedness of all ambition & possession follow naked Jesus christ thy saviour/ & that thou die to thyself & the world & live to me eternally/ than all vain fantasies wicked troubles & superfluous business shall fail/ Also than shall all immoderate dread/ & love inordynate dye.   

¶ The xliii chapter how man should govern him in outward things & run to god for help and succour in parels and dangers.  
soon saith our lord to his lover/ thou oughtest with all diligence give heed that in every occupation & outward deed thou be free withinforth in thy soul having power of thyself/ so that all things be under the & thou not under them/ that thou be lord & leader of thy works & not servant/ but as a true hebrew or christen man going into the sort & liberty of children of god the which stand upon the present things of the world & behold the eternal gods of heaven/ the which also behold the transitory things of the world with their left eye & heavenly things with their right eye/ such folk be not drawn by worldly goods to inordynate love of them/ but rather they draw such temporal goods as god sendeth them & order them to good deeds like as god almighty the high artificer hath ordained them that left nothing unordred in all the world/ also if thou ● every adventure or chance stand not in the outward appearance that is to say if thou stand not to the judgement of thy bodily eye or ere/ but a none as thou perceivest such things/ if thou enter with moyses into the table of thy soul by devout prayer to council our lord/ y● shalt here sometime the sweet answer of god almighty/ and thou shalt return again to thyself instruct of many things both present & for to come/ moyses ever had a tendresse to the tabernacle of god for doubtis & qnstyons to be assoiled and he fled to the subsidy of prayer for perils & the unreasonable vyol●cis and sautis of men to be fled/ so thou shouldest i'll into the secret tabernacle of thy soul in such doutis or parels there calling on the help of god by devout prayer/ we read that joshua with the children of israel was deceived of the Gabaonytis because they gave light credence to their sweet words & did not council with our lord by oracle as they should have done before they had granted them any thing.   

¶ The xliiii chapter/ a man should not be importune in his ways or nedys'  
soon saith our lord to his lover/ commit thy cause to me alway/ & I shall well dispose for the when time behovable shall be/ abide mine ordydynaunce & thou shalt find perfect thereby/ my lord god saith he/ I gladly commit to thy goodness myself & all my desires & necessytes/ for my providence may little avail/ I beseek the that I cleave not much to adventures here after ensuing/ but that I may shortly in all such offer myself to thy pleasure/ soon saith god/ man often prosecuteth the thing that he desireth & when he cometh thereto/ he beginneth otherwise to feel therein/ for man's affections & desires about one thing be not durable & abiding/ but now upon this thing set/ and now upon that/ the very perfect of man is to forsake himself & to commit him holy to God/ for such a man is very free and syker/ But our enemy & contrary to all goodness cesseth not of his temptations/ but day & night he maketh grievous sautes to us/ to catch us at unwares by his deceitful snares/ wake therefore & pray diligently that thou enter not into temptation.   

¶ The xlv chapped man hath no goodness of himself/ ne any thing that he may have any glory or pride of but all of the goodness of god.  
Lord what is man that thou hast such mind of or the son of man whom dost visit with thy grace/ what merit was or is in man y● to givest thy grace to/ what may I complain if thou forsake me/ or what may I rightwisely say again thee/ if thou grant me not that I ask of thee/ seth thou givest all goodness of thy own goodness & liberality & without the deserving of man/ Surely this I may think & say of myself/ that I am nothing of valour that I have no goodness of myself/ but that I am in sufficient and frail in all things and go to nought ever/ and but I be helped of the good lord and informed within in soul by the I shallbe made all dissolute/ thou good lord abidest alway one being and every where good rightwies & holy/ working all things we'll right wisely & holily/ & disposing all thy works in wisdom but I wretch that am alway more prone and ready to fail than to perfect in virtue and goodness/ am not abiding ever in one state/ for seven times in the day the rightwis man is troubled of sin/ Ne the less it shallbe soon weal with me again if it please thy goodness to help me/ for thou alone good lord mayst without man help in all nedys'/ & make meso ferine & stable/ that I shall not be changed hither & thither/ or fro this thing to that/ but that my heart may be turned & rest in the alonely/ & if I would cast away all man's consolation either for devotion for to be had or else to seek thy succour & goodness/ for such needs as fall to me that I am compelled by to seek thee/ for no man may help or comfort me as thou mayst/ than I might well trust to thy grace & to joy of the gift of thy new consolation/ I thank the good lord the author and ground of all goodness/ as oft as any good chance happeth toward me/ I am but vanity and nothing in thy sight an unstable man & seek/ whereof may I than be proud or should repute me any thing profitable/ whether not of nought the which is most vanity/ truly vain glory is an ifectyve pestylens and most vanity/ for it draweth a man fro very glory & removeth grace spyrytall/ whiles a man hath a complacens in himself/ he displeaseth god/ and when he desireth man's laud & vain praising/ he forgoth very virtues very glory & holy joy to man is to joy I god & not in himself/ to joy in the name of god almighty/ & not in his proper virtue or strength/ nor to have delectation in any creature but for God/ thy holy name good lord be praised & blessed & not mine/ thy work be magnified & not mine/ no laud ne praising be given to me by man's mouth for any thing that I do but all be unto thy pleasure thou art my glory & the inward joy of my heart/ I shall by thy grace ever joy in the and in nothing pertaining to me but in my infirmities/ let jews with other vain lovers of the world seek glory of themself & in other I shall only seek the glory and praising of god/ for all man's glory & praising with worship temporal & also worldly height & promotion compared to thy eternal glory good lord is but vanity & folly/ o thou blessed trinity my god/ my mercy and very truth to the alone be laud/ virtue/ honour/ & glory for ever.  
Amen.   

¶ The xlvi chapter how all temporal honour is to be despised.  
soon saith our lord to his lover be thou not confounded ne heavy when thou seest other honoured and advanced/ and thyself despised and humiled/ raise up thine heart to me in to heaven & thou shalt not be heavy though thou be despised of man here in earth/ Lord saith the disciple we be here in dark blindness lacking the very light and therefore we be soon deceived by vanities as far as I can understand I never yet suffered any injury of any creature/ wherefore I can not rightwysely complain again thee/ but for as much as I have oftesyned again thee/ therefore every creature is worthily armed against me i punishment of my sins wherefore confusion & shame to me is dew with contempt to the good lord be laud honour & glory/ and but if I prepare my will to be despised & forsake gladly of every man and utterly to be reputed nought I can not be stablished ne pacified withinforth/ nor spiritually to be illumined/ ne may not be fully knit & joined to thy goodness.   

¶ The xlvii chapped/ how no man ought to put his peace finally in man.  
soon if thou put thy peace with any person for thy feeling & for that they accord with the y● shalt be unstable & unpeased/ but if thou have thy recourse to god that is permanent & everlasting truth thy friend going away or decessing fro the shall not make the inordinately heavy/ thou oughtest to love all thy friends in me/ and for me to love every person that thou accomptyst with good & dear to the in this life/ for I am the beginner & the end of all goodness/ & without me all frenshyp is not valent or durable/ nor no worldly friendship may endure/ where I joy not/ thou oughtest to be mortified to such carnal affections of thy lovers/ that as much as thou mayst thou shouldest desire to be without all man's company/ for the more a man withdraweth him fro all worldly solace/ the more he draweth near to god almighty/ & the more high that he ascendeth in love & spiritual contemplation: the more ꝓfoundly & iwardly he descendeth in humble consideration of himself & vyly pending himself/ he that ascribeth or giveth any goodness to himself/ he gaynstandeth the grace of god & letteth it to enter into him/ for the grace of god alway requireth an humble heart/ if thou man saith our lord would ꝑfytelye dysprase thyself/ & would empte clean thy heart fro all earthly love than would I saith he distill & enter into the with abundant grace but the more attendance & affection thou hast to my creatures/ the more is theconsyderacyon & love of thy creature take fro thee/ look that thou learn to overcome thyself i all things/ for the possession of thy creature/ & than thou mayst come to the knowledge of thy lord god/ what so ever thing thou lovest in ordiatly be it never so little yet it defoylith thy soul & letteth the to come to the knowledge & love of god.   

¶ The xlviii chapped ageynevayne & seculerscyence.  
soon saith our lord to his lover beware that thou be not moved by the fair & subtle words or sayings of men/ the reign of god standeth not in word but in virtue/ attend my words for they illumine man's mind & inflameth with the ardure of love man's heart/ they make compunction in man to be sorry for his sins/ & with that they bring to man's soul great consolation/ give the not to lecture or study for that thou wouldest be seen cunning/ or wise before other/ but study thereby to mortify thy vices & vicious living i the & other/ for that shall more perfect the than the knowledge of many qnstions/ for when thou hast red & known many things/ thou must at last come to one principal & beginning of all other/ I am he that teacheth man cunning & I give more clereunderstandige to humble persons than any man teacheth/ look whom I speak to he shallbe wise & perfect i soul/ who shall be them that seek of men curious things and little ponder the weigh how they should serve and please me/ the time shall come when that christ the master of all masters/ and Lord of angels shall apere ready to here every man's lesson that is to say to examine every man's conscience/ than shall Iherusalem be lightened & ensearched with lanterns & lights/ and the hid work & cogitations of men/ shallbe manifestly opened/ & all vain excuses shallbe fordone & laid a side/ I am he saith god that suddenly rise up and illumineth an humble mind/ that he may take and perceive more reasons of eternal troth sooner than he that studieth ten year in the scolys/ I teach without sound of words without confusion of opinions/ without pride of worship/ & without fight of argumentacyon/ I teach to despise earthly things and things present/ I make my lovers to seek & to savour things eternal/ to i'll honours & patiently to suffer slanders and adversities nothing without me to desire but all their hope to put in me and to love me ardently above all things/ some in loving me inwardly have divine and godle things & cunning to speak marvelous things such hath more ꝓfyted in forsaking all things/ than in studying about subtile things/ but I speak to some common things & to other special things I appear to some sweetly in hid synes & fyguers/ & to other I show great mysteries with great light of understanding/ there is onevoyce & one letter in the books that they behold/ but that voice or letter informeth not all in like/ for I am the inward teacher of truth/ serchar of man's heart/ the understander of man's thought ꝓmoter of his dediss giving to every man as I think worthy.   

¶ The xlix chapter/ how we should despise & not greatly desire outward worldly things.  
soon thou must be ignorant & unknowing many things/ thou must account thyself as deed upon earth/ & seek one that all the world is crucified to/ thou must over pass many things that thou shalt peraventure against the or thy friend with a deaf ere not answering to such/ but to such rather those things that be to thy peace/ it is better a man to turn a way his iyens fro things of displeasure/ & to let every man to think & look as he will. Also to withdraw thine ears fro unprofitable fables than to deserve to contentious words/ if thou wilt stand & incline to god/ & diligently behold his judgement & the meek answers in his reproves/ thou shouldest suffer the more easily to be overcome/ o lord God what be we/ lo we weep & lament greatly for a little temporal harm or loss/ we run against might and labour bodily for a little temporal advantage/ but our spiritual losses & detriments that we suffer be soon forgot withus/ & scarcely we return again thereto any time after our loss/ to that thing that is little or nought worth we give great attendance/ and that thing that is of great price & most necessary to us we set not by it/ for all mankind in manner runneth toward outward things/ & but they soon arise fro such disposition/ they shall gladly lie & delight ever in outward things.   

¶ The l chapter how every tale or word is not to be believed/ & how man's word soon slideth.  
GOod lord give & grant me help of my trouble that I suffer/ for man's help is but vain & unuaylable in such nedis/ I have oft failed of help & succour/ where I trusted to have found it/ and oft have I found faithfulness/ where I trusted least to have found it/ wherefore I say that man laboureth in vain that putteth his hope in man thou good lord art the very hope & health of man blessed be thou in all things & for all things that happeth to us/ we be sick & unstable of ourself/ we be soon changed fro goodness & deceived/ who is he that can so warily & wisely keep himself in all things that he fall not sometime into a snare of deceit of some perplexite/ but he that trusteth in the good lord and seeketh the with simple heart doth not so soon remove from thee/ and if it hap him to fall into any tribulation/ how so ever he be wrapped therein/ he shall soon be delivered thereof by y●/ or else soon receive comfort of thy goodness/ for thou good lord forsakest them never that truly trust in thee/ it is hard to find a faithful & a trusty friend/ that so perseveryth in all the tribulations of his friend/ thou good lord art most faithful in all such needs/ & like unto the none is/ nor may be found/ o full well felt & savoured that soul in god/ the which said my mind is grounded & stablished in my lord god/ if it were so with me I should not so soon dread man/ ne be moved at his words/ who may provide all things for to come/ or who may eschew the perils or evils here after ensuing/ if chances or things before seen oft anoyeth & hurteth man/ what shall I say than of things unprovided/ but that they more grievously hurt/ but wherefore have not I wretch better provided or purveyed? why gave I so soon credence to other men's saying? but we be men/ ye though we be reputed and esteemed angels of many folk to whom shall I give science/ but to the good lord for thou art very truth that neither dysceyvest ne may be deceived/ and every other man is a lyerun stable/ & av dysceyving most in words so that uneath it can or may be believed that seemeth rightwise/ when he proferith it/ how prudently hast thou good lord given warning to us to be ware of men and how the most familiar friends of man be enemies to him/ also a man should not believe if man should say to him/ lo christ is here or there/ showing him that is not christ/ but rather antecryst as hath be said and hereafter shallbe said I am taught by harm that I have suffered & seen other suffer/ And pray God that I may be taught to be more ware and not to my folly/ a man saith to me/ soon be ware and keep this privy to thyself that I say/ & whiles I keep privy such as he committed to me/ he can not keep pryvey that thing that he desired me to keep privy/ but anon he betrayeth and dyscloseth both him and me and so goth his way good lord defend me from such tallies and unware men that I fall not into their hands/ nor take upon me to do such things/ good lord grant me to have stableness of word & never to have deceitful tongue but remove all such deceits far fro me/ I aught in all wise eschew that thing that I would not suffer myself/ o how good and peaceable is it a man to keep silence of other men's deeds/ & not lightly to believe every man's tale/ ne lightly to tell out such talies/ to show briefly in few words the intent of his mind not to be led or moved with any boasting or flattering words/ & always to seek god almighty the beholder of man's soul in his deeds ever desiring that all the intention of his soul inward together with his outward deeds may be direct & performed after his gracious pleasure/ how sure is it for the conservation of heavenly grace/ a man to i'll utter appearance of goodness & not to desire outward flattery or vainglory/ but rather to follow those things which give and procure the amending of life with the fervour of good living/ known virtue & openly commended hath hurt many persons where grace privily used & hid hath and doth profit/ & avail many in this frail life/ the which after scripture is all temptation & malice.   

¶ The li chapter/ how a man should put his confidence in God when sharp words touch him.  
stand soon firmly and trust in me when thou art vexed with troubles and malicious words/ what be words but wind that fleeth in the air without hurt of any stone/ if thou be guilty of such words or worthy of them or such repreves/ than think thou wilt gladly amend thee/ and if thou be not glytye think yet thou wilt suffer gladly such repues for God's sake/ It is but an easy thing to suffer sharp words sometime where it is so that thou mayst not suffer hard flagellations/ or beatings with christ & for him/ and why is it that so small things be so bitter and odious to thee/ but for that thou art yet carnal & not spiritual in thy affections/ giving more heed to man than to god/ for that thou dreadest to be despised/ thou wilt not be reproved for thy excessis/ but seekest for thy defence dark & sinister excuses/ but behold thyself better & thou shalt see well that the world & vain glory/ or man's pleasure liveth yet in thee/ when thou refusest to be humbled & confounded for thy defautis/ it is certain that thou art not very humble ne truly deed/ or mortified to the world/ nor hast not the world crucified to thee/ but here thou my words & thou shalt not dread a thousand men's Words/ lo if all the words that might be feigned were maliciously said again thee/ what should they noy thee/ if thou would let them pass & not ponder them greatly/ thou knowest they may not maim the ne hurt one here of thy heed/ but he that hath not in ward sight to his soul health/ nor god afore his sight is soon moved & troubled at a sharp word/ he that trusteth in me saith our lord and will not stand to his own judgement shallbe without man's terror/ I am the judge and knower of all secretis/ I know how every thing is done/ I know both him that doth the injury & him that suffereth it/ for by my sufferance such injuries be done/ that many men's thought is may be known I shall judge both the innocent/ and him that is guilty? but I have decreed to prove them both by my hid judgement/ the testimony & judgement of man oft time deceiveth/ but my judgement is true/ it shall stand stable/ & it shall not be subverted though it be hid & not apere/ yet it never doth err though it apere not rightwise to some/ wherefore in every judgement man should run to me/ & not to lean to his own reason A rightwise man will never be troubled what thing so ever hap to him of god/ yet and if any wrong be laid unto him he will not moche reck/ ne he shall not be exalted by vain glory if he be reasonably excused by other/ for such a person considereth well that I am the very searcher of man's heart & inward parties & not judging after the face & the outward appearance of man: but after the inward demeaning of man's soul/ for oft I judge & find culpable many things that mamnys judgement deemeth to be laudable wherefore I beseek the my lord God the true iugege strong & patient that knowest the frailty of the malice of man/ be thou my strength & trust in all needs mine own concyence/ for thou good lord knowest in me that I know not myself/ & therefore in every reprove I should humble myself & beningely suffer/ but for as much as I have not patiently & meekly suffered all such condition/ release & forgive me good lord I beseek thee/ & give me more large grace of sufferance/ thy plenteous mercy is better to me by the which I may obtain pardon of my mysbehaveour/ than the proper opinion of my justice for the defence of my hid conscience/ for though I suppose my concyence to be clean and not spotted with any sin/ yet I may not justify me in that/ for if thy mercy be removed fro us no man here living may be rightwise in thy sight.   

¶ The lii chapter/ how man should suffer all grievous & adversytes for the life everlasting that we all hope and abide here.  
SOnse thou be not broke by impaciens of the labours that thou hast take upon the for my sake/ also see thou be not cast down by despair or unreasonable heaviness in any trouble that shall hap unto the but be thou recomforted/ & strengthened in every such chance by my promises/ for I am sufficient to reward & give to my servants above all measure/ thou shalt not labour long here ne alway be grieved with heaviness/ abide a short time in patience/ and thou shalt soon have an end of thy troubles/ one hour shall come when all thy labours/ and troubles shall cease/ all things is mesurid and passeth with time is both little & short/ do therefore as thou dost and labour faithfully in my vineyard that is to say in my church after the degree that thou art called to and I shallbe thy reward/ write thou/ read/ sing/ sorrow for thy sins/ keep thy mouth fro ill & vain words/ pray thou & be patient in adversities/ such exercises with such other virtuous labours be the very weigh & merits of everlastyge life/ peace shall come one day that is known to our lord & hid fro man/ that day shall not be as the day or night of this life/ but it shall be light & ever enduring clearness/ steadfast peace/ and infynnyte rest infallible & sure/ Thou shalt not than say with the apostle/ who shall deliver me fro the ꝑellies & the jeopardy of my mortal body/ ne thou shalt not than cry with the prophet with desire to be desolued & say these words/ woe is me that mine abiding here in this mortal body is prolonged/ & why for than shall death that before had dnation in man/ be overthrown & destroyed/ & health of body & soul shall than ever be without end/ none annoy shall than be to man/ but a blessed joy & mirth/ & a sweet/ and fair company/ O if thou saw the perpetuell crowns of saints in heaven/ & in what manner of glory they live & joy in now/ that were before despised in their living & reputed unworthy to live/ soothly thou would humble the in the most lowly wise/ & thou would sooner desire to be subject to every man/ than to have governance of any man/ nor thou would not desire the glad days of this world/ but thou would rather desire to be in tribulation for god/ and thou would desire also to be vilipended & set at nought among men for christ & with cryst thy savour/ o if these things were savoury to the & should profoundly ꝑse thy heart/ thou weldest not once complain the at such troubles & adversities/ & why? for we ought each of us to suffer all labours/ & hardness: for the life eternal that is so precious/ it is no little thing to win or to lose the kingdom of heaven/ life up thy soul into heaven & behold me & my saints all that hath had and suffered great conflicts/ and battles with me in this world/ now they joy with me/ now they be comforted/ now they surely rest after their labours & shall everlastingly abide and reign with me in the everlasting reign of my father.   

¶ The liii chapter/ of the day of eternity/ & of the anguish of this present life.  
THe mansion of the high city of heaven is all full of bliss & joy infinite/ o thou day eternal most clear the which art not made dark by any night/ but it shineth ever by the high truth of almighty god/ this day is ever joyful and most merry ever sure and steadfast & never changing his state into commodyousnes/ would god that day should shine to us/ & all temporal things were ended/ this day of eternity giveth light to the saints in heaven with perpetual clerte and shining/ but to travailers here in earth it is far & as by the mean of a mirror/ the Cytezins of heaven know how joyful that day is/ and we which be the children of Eve and outlaws from heaven sorrow for tediousness & bitterness of this our temporal day/ the days of this time beshorte/ evil/ full of sorrows and anguishes where man is defoiled with many sins and is feblysshed and destroyed often by passions he is contract and distrained with many dreads and with many businesses is he occupied/ he is wraped in many vanities/ & with many errors he is intriked and broke with many labours/ he is moved with many temptations/ he is overcome with delights & he is crucyate & tormented with penury and need/ o when shall all these labours be ended/ and when shall I be delivered fro the misery/ and thraldom of vices/ when shall I think of the alone good lord all other things left/ and when shall I joy in the fully/ when shall I be without all impediment/ or letting/ & in very liberty without all grievance of body and mind/ when shall I possess sad peace without trouble/ sure peace within and without & sure on every side/ o good Jesus when shall I stand to behold thee/ when shall I have sight/ and contemplation of the eternal glory of thy kingdom when shalt thou be to me all in all/ o when shall I be with the in thy kingdom/ the which thou hast of thy goodness preparate to thy lovers at the beginning lo I am left here a poor outlaw in the Land of mine enemies where daily battles and in fortunes be full great/ comfort me good lord in my exile/ mitigate my sorrow for I sigh unto the with all desire/ for all that the world offereth unto me for my solace is but a burden to me/ I desire inwardly to be knit & cleave to the good lord but I may not come thereto/ I desire to be converted and attain the heavenly things/ but worldly things and possessions unmortyfyed in me let me/ & where in my mind I would and desire to be above all temporal thing/ I am compelled against my will by my dull body to be under all/ & so I unhappy man am ● continual fight with myself/ & I am made grievous to myself whiles my spirit desireth to be above & my flesh to be down/ o what is my sufferance with inforthe that when I treat of heavenly things by diligence of my mind/ anon a multitude of carnal thought met & letted me/ good lord be thounat by thy grace far fro me/ nor decline thou not in wrath fro thy servant/ send down the lightning of thy grace & consume such vain & troublous thoughts/ send down thy arrows of dread & chase away all the fantasies of the enemy/ gather together all my senses to thee/ & make me forget all worldly things & give me grace soon to avoid fro me & to despise the phantasms or Images of sin/ succour thou me eternal truth that no vanities move me/ O thou heavenly sweetness come and enter into me/ & chase fro me all uncleanness/ forgive me I beseek the & mercifully pardon as oft as I consider ● my mind any thing in time of prayer except thy goodness I knowledge the good lord that I have be wont to behave me very distractely in prayer & other things for I am not often there/ but absent where I stand or sit bodily/ but I am more there whether I am borne by such thoughtis/ for I am there where my desires be/ and there my thought & desire is where that thing is that I love/ for that thing doth meet me anon in thought that naturally pleaseth or delighteth wherefore thou truth hast openly said where thy treasure is/ there is thy heart/ if I love heaven I think gladly on heavenly things/ If I love the world I joy of it & in the fortunes of the world/ and I am heavy to here of the worldly adversities/ if I love my body or fleshly desires/ than I often imagine and think of them/ if I love my soul/ or spirit/ I delight to think upon spiritual things/ so what so ever thing I love I gladly speak/ & of the same I bear the Images of such busyly in my mind/ but blessed is that man that for god forgetteth all manner of creatures & that doth violence to nature/ and that doth crucify or quench the foul lusts or concupyssens of the flesh by fervour of spirit/ so that with a clear conscience he may offer his prayers purely to god/ & so be worthy the company of angels/ all earthly things within and without him excluded fro him.   

¶ The liiii chapter/ of the desire of everlasting life & what goods be promised to the knights of god that fight against sin.  
soon when thou felyst that the desire of everlasting beatitude or bliss is infunded in to the by grace/ and with that thou desirest to depart out of thy body that thou may see my clearness everlastingly/ than open thine heart & receive this holy inspiration with all devotion & desire/ give dign & most large graces to the high goodness of god that doth to the so worthily/ so graciously visiteth y●/ so ardently exciteth thee/ & so mightily doth raise thee/ that thou fall not to earthly things by thine own nature & burden/ thou dost not receive that grace by thine own thinking or labour/ but all only by the goodness of heavenly grace & the respect of God for that thou shouldest perfect more & more in virtuous living & in humility/ & that thou shouldest prepare the against battles for to come/ and also that thou shouldest cleave to god almighty with affection of with a feruonr of devotion & steadfast will/ soon the fire doth often burn but the flame thereof doth not ascend without fume or smoke/ right so the desire of some men is in heavenly things but their affections be not free fro temptations of the flesh/ & therefore they do not alway purely for the honour of god that which they ask so effectuously of god/ such is oft times thy desire which thou said was so importune/ for that desire is not pure and perfit/ the which is infect with man's proper commodity/ ask thou therefore not such things as be delectable/ or profitable to thee/ but such as be worshipful to me/ for if thou judge right thou oughtest to ꝓfer mine or denaunce before thy desire and all other things to be desired/ and to follow my will & ordinance I know thy desire/ and have heard thy manifold sighings & wepinges/ thou would now be in the liberty of the glory of the children of god/ it delighteth the now to be in the eternal house of god that is to say in the heavenly country where full joy is but thour is not yet come/ thou must yet have labour and battle against thine enemies/ & so have the time of ꝓbation here afore thou come to everlasting glory/ & rest: thou would be fulfilled with that high goodness/ but thou mayst not have it yet/ I am the essency all goodness of man/ abide me saith our lord unto I call the to my kingdom/ Thou must be proved & exercised here in earth afore thou come to me thou shalt have consolation some time given thee/ but the full plenty that saints hath in heaven shalt thou not have while thou livest here/ be thou therefore reconforted & strong both in thy doings & in thy sufferance the contraryousnes of nature/ thou must do on the clothing of grace & innocency & be changed into a new man/ thou must often do that thou would not & that thing that thou would do thou must leave that please the other men shall precede and come to effect & that thing that thou haste a pleasure in shall not come to effect peradventure/ also what other men say shallbe herd & what thou sayest is set at nought/ other men shall ask & they shall have their asking but thou shalt ask & not speed/ other men shallbe commended in men's mouths/ and of the no man shall speak/ other persons shall have this office/ or that commit to them/ and thou shalt be deemed unprofitable/ for such things is man oft naturally heavy & a great thing it is if thou bear such with still mouth and mind in such things with other like is man proved/ whether he be the true servant of god/ how he can deny himself & break him in adversities scarcely thou shalt find any thing enjoined or laid unto the to do/ for the which thou nedyst to suffer death as thou shalt find things contrary to thy will which thou must suffer most when things dyscording to thy mind which appeareth to the less profitable in execution/ be commanded to thee/ & for as much as thou art under the dominion & power of other to whom thou dare not resist therefore it is seen hard to the to follow alway the will of other/ & always to leave thy proper will/ but behold son & consider well the end of thy labours which is not far fro the Also give heed to the fruit of them together with the infinite rewards of the same/ and thou shalt have no grievance in such labours/ but a great comfort of thy patience/ for as for that little pleasure that thou wilfully forsakest now in this life/ thou shalt ever have thy will done in heaven/ for thou shalt have there all that thou will or can desire/ thou shalt have there power of all goodness without any dread to lose it/ there thy will one ever with me shall covet or desire no strange/ private or worldly things/ there shall no man resist thee/ ne none complain on thee/ none shall let the or withstand thee/ but all that thou desirest shallbe presented to thee/ and they shall fulfil all thine affection or desire unto the fullness of the same/ there shall glory be given in reward for repreves here patiently suffered/ and the pall of laud for heaviness and for the lowest or last place that thou hast be content with/ thou shalt there receive everlasting reign/ there shall apere the fruit of obedyens here kept for god/ the labour of penance shallbe rewarded with joy/ & humble subjection shallbe crowned with glory/ bow the therefore under every man's hand/ & force thou not who commandeth the for to do this thing or that/ but study thou with great diligence that whether it be thy prelate thy fellow/ or lower than thou/ that intendyth to do any thing that thou take all such things well and with patience/ and that thou fulfil them with very good and devout will/ let this person seek this thing & he that thing/ be he glad of this thing/ and he of that/ or he commended in this/ and he in that/ be they never so precious or multiplied/ joy thou neither in this thing nor in that/ but alonely to be vylypended or despised & in my pleasure & honour/ & over all desire that whether thou live or die/ god alway be glorified in the or by the.   

¶ The lu chapped a man being in heaviness & desolation should commit him into the hands of god/ & to his grace saying.  
Lord god holy father blessed be thou now & ever/ for after thy holy pleasure/ so thou hast done to me/ and all that thou dost is good I beseech the good lord that thy servant may joy in the and not in myself/ ne in none other thing but in thee/ or ordered to thee/ for thou alone art very gladness/ thou art my hope my crown of reward/ thou good lord art my joy & honour/ what have I/ or any of thy servants that we have not received of thy goodness/ ye without our merit/ all be thine that thou haste given and made/ I am but poor & have be in travail fro my youth/ & often my soul is heavy unto weeping & some time it is troubled again itself for passions fiercely inrysing/ I desire good lord the joy of peace/ I ask the peace of thy chosen children the which be nourished & fed of the in the light of in ward & eternal consolation/ if thou good lord grant me peace/ if thou grant me inwardly holy joy/ than shall the soul of thy servant be full of loving and devout praising of thy infinite goodness/ & if thou withdraw the fro me/ as thou haste often wont to do/ than I may not ren the way of thy commandments that is to say fulfil them/ but more thy servant is then arted to knock his breast & to kneel for grace/ and consolation afore had for that it is not with him now as yesterday & the day before when thy lantern of light shone upon him & illumyned his soul/ and was defended fro the inward temptations under the shadow & shield of thy wings right wise father & ever worthy to be most loved the hour is come that thy servant should be proved in/ it is worthy father that thy servant suffer this hour some what for thee/ Thou knew in thy eternal presence an hour for to come in the which for a little time thy servant should outwardly be overcome & yet withinforth be ever living against thee/ that he should be vilipended/ centempned/ and despised for a time in the sight of men/ by sores/ pains/ & passion/ that he a rise again with the in the morn of a new light of grace & after that be glorified in heaven/ for allsuch humylyations holy father thou haste so ordained & willed & after thy commandment so be it fulfilled in me/ This is thy grace that thou good lord showest to thy friend to suffer troubles here in this world for thy love as oft/ when so ever/ & in what so ever wise thou dysposest or sufferest it to fall/ without thy council and providence/ And also without cause nothing is done here in earth/ It is good to me good lord/ that thou hast humbled me that I may thex by learn the rightwise judgements/ and thereby cast fro me all pride and presumption of heart/ It is very profitable to me that I have suffered or had such confusion/ that I by the erudition of it should rather seek thy consolation than mannes in such adversity/ I have learned also thereby to dread thy inscrutable judgements/ whereby thou provest & scourgest the right wise man and the wicked/ and that not with out equity and rightwiseness/ I thank the that thou haste not spared my sins but punished me with scourges of love/ ye both within and without with sores and anguishes/ no creature under heaven may comfort me in mine adversities but thou good lord the very and heavenly leech of man's soul that smytest and helyst again/ Thou leadest us into sharp pains of body & sufferest us to be led into deadly sin sometime/ and thou bringest us out thereof again by thy great grace/ Thy discipline be upon me/ and thy scourge shall teach me the ways of virtue and meekness/ Lo father I am here in and under thy hands/ & I incline me under thy rod of correction/ smite my back and my neck that I may bow and reform my crokydnes unto thy will/ Make me meek and lowly that I may live always at thy will/ I commit me to the good lord with all mine for to be correct/ For better it is to be punished and correct here/ than after this life/ thou knowest all things and nothing is hid in man's soul or concyens fro thee/ afore any things be made/ thy wisdom knoweth them for to be/ it is not needful that any man teach or warn the of any thing that is done here in earth/ Thou knowest what profit or pain is expedient to me and moche tribulation availeth to purge the filth and rust of my horrible Sin and vices/ therefore do thou with me after thy pleasure and despise not I beseek thy grace my sinful life for thou knowest it best/ grant me good lord grace to know that I am bound to know and to love that I ought to love/ to praise that thou would I should praise/ and to repute that is precious in thy sight/ and to refuse all that is vile afore thee/ give me grace good lord not to judge things after mine outward sight ne after the hearing or the relation of uncunning folk/ but truly to discern of visible things & spiritual/ and above all things to inquire and follow thy will & pleasure/ man's wits be often deceived in judgement/ also the lovers of the world be often deceived in loving all only things visible/ what is a man the better that men repute him more or better than he is in deed/ a deceiver deceiveth another one vain man another/ one blind man another/ & one sick person another/ while he so exalteth him/ And yet in truth he more confoundeth him than advanceth whiles he so vainly doth laud/ or praise him for how great commendable & holy every man is in thy sight so worthy & great he is and no more.   

¶ The lvi chapter/ A man should give him to humble work when he is not inclined or disposed to high work.  
soon thou mayst not always stand in fervent desire of virtue/ nor in the high degree of contemptation/ but it is needful to the sometime for the first corruption of mankind to descend to lower things/ and to bear the burden of this corruptible life with tediousness & against thy will for as long as thou bearest thy mortal body thou shalt feel weariness & heaviness of thy heart/ thou must therefore whiles thou livest in this mortal life oft mourn and sorrow of the burden and contradiction of thy body to thy soul for that thou mayst not continually and without ceasing give heed and cleave to spiritual studies and to godly contemplation/ then it is expedient to the to i'll to low and outward work/ and to take thy recreation in the exercise of good dediss & so to abide firmly my coming and heavenly visitation/ and with that pacyenlye to suffer exile and dryness of mind/ unto that I visit the again & deliver the from all tediousness/ for I shall make the forget all such annoys & labours & to joy in inward quyetation of soul/ I shall lay afore the consolations of scripture that with glad heart thou may begin to walk in my cōmaūdem●tes & say the pains and passions of this world be not worthy to the glory of heaven/ the which shallbe manifested & showed in us after this life.   

¶ The▪ lvii. chapter/ a man should not repute himself worthy to have consolation/ but rather worthy indignation saying.  
Lord I am not worthy to have thy consolation nor any spiritual visitation & therefore thou good lord dost nothing again ryghtwys●nes/ when thou leavest me in penury/ need/ and desolation/ if I might yet out fro me tears of contrition to the similitude of the See yet am I not worthy thy consolation/ I am not worthy but to be scourged and punished/ I have so grevouslyh/ and manyfoldely sinned/ and offended the in truth/ I am not worthy thy least consolation/ but thou good lord benign & merciful that will not thy works should perish to show the riches of thy excellent goodness into the vessel of thy mercy/ ye without my proper merit/ thou with save to comfort me thy servant above all man's measure/ for thy consolations be not after man's fables/ what have I done my good Lord that thou shouldest give me any celestial consolation/ for I know not that I have done any good/ but always prone to vice and slow to amend me/ true it is that I say I can not say nay/ if I should any otherwise say thou shouldest stand again me/ and no man should defend me again thee/ what have I deserved for my sins but hell & fire eternal/ In truth I confess that I am worthy all derision and contempt/ it seemeth me not to dwell among devout persons/ and though I here such things impacyentlye/ yet shall I lay and reprove my sins again me that I may the sooner obtain thy mercy/ what may I say that am so guilty and full of all confusion/ I have nothing to say but only this word/ Lord god▪ I have evil inclinations/ and grievously have sinned/ Have mercy on me & forgive me I beseek thee/ suffer me a little that I may sorrow and bewail my sins afore I pass hens unto the country of darkness covered with the darkness of death/ and what dost thou ask most of a wretched sinner/ but that he be sorofulll and made meek of his sins/ in very contrition/ and humiliation of man's heart/ is very hope of forgiveness/ man's conscience so troubled with contrition is reconciled to god/ also grace lost by sin is repaired/ and thereby man is defended fro the wrath of god/ & there meeteth together in holy kissing and halsing of god almighty & the penitent soul/ the humble contrition of sinners is an acceptable sacrifice to the good lord/ giving a more sweet odour unto thy goodness than incense by fire/ it is also the precious & acceptable ointment that thou good lord would to be ministered to thy feet/ for thou never did ne dost despise but gladly receivest unto thy grace a contrite & an humble heart/ there is the place of rufuge fro the face of wrath of the enemy/ there is cleansed and amended what so ever filth is otherwise done.   

¶ The lviii chapter/ grace is not mixed with folk that delighteth in earthly things.  
soon my grace is a precious thing/ it will not be mixed with strange things nor with earthly consolations/ thou must therefore avoid from the all the ●pedym●tis of grace if thou wilt receive it/ ask a secret place to thy contemplation/ love to dwell with thyself alone/ seek not vain speaking with other/ but rather be thou occupied with devout prayer to god that thou may have a compunct mind & a pure concyence/ see thou account all the world of little price/ in thy estimation/ and afore all worldly things prefer thou the honour & medytation of god/ for thou mayst lovingly think on me/ & with that delight in worldly & transitory things/ thou must separate & withdraw thyself fro the knowledge & dear friends & thy mind fro all bodily solace/ as saint peter the apostyll counceyleth in his epystyll/ all crysten folk that they as strangers & pilgrims abstain from all such fleshly and worldly things or pleasures/ o what sure passing & trust shall he have in his decease/ that is not than overcome with any worldly affection/ but hath his heart sadly fixed in god almighty and loosed fro all earthly things/ a bestely man knoweth not the freedom of man's soul/ yet if he desire to be spiritual/ he must refuse as well his nigh friends as such as be far fro him in consanguynyte/ & also he must be most ware of himself/ if man perfitly overcome himself/ he shall the sooner subdue other enemies to him/ perfit victory is a man to over come first himself/ he that holdeth himself subject so that sensuality obey to reason/ and reason obey to God in all things/ such a man is the very conqueror of himself and lord of the world if so be that thou fully desire to attain that degree/ & height/ thou must manly enforce thyself and begin and to put thine axe to the rote of thy soul/ so that thou may pluck up by the rotis and destroy the hid and the inordynate inclination to thyself and to all private and worldly goods/ of this vice that a man loveth him to Inordynatelye all most all cometh that is ill in man which love therefore if it be overcome we shall have consequently in us great peace & tranquillity/ But for as much as few folk laboureth to die to themself/ that is to say to mortify such contrariousnes in themself/ nor goeth not out of themself by contemplation or exercise of virtue/ therefore they lie wrapped in themself & may not be lift above themself spiritually in soul but he that desireth freely to walk with me/ it is needful that he mortify in himself all ill & inordynate affections/ so that he do not incline ne cleave to any creature by private love of ꝯcupyscens.   

¶ The lix. chapped/ of divers movings of nature & grace.  
soon see thou give heed diligently unto the movings of nature & grace/ for their movingꝭ be very subtle & contraryous/ & scarcely they may be perceived but if a man be in wardlye illumined/ every man loveth & desireth that thing that is/ or seemeth good/ and every man pretedeth in his words & sayings some goodness and therefore many be deceived under the pretens/ & similitude of goodness/ nature is wily & therefore it draweth/ snareth/ and deceiveth many ways & it hath ever itself for his end/ but grace walketh & maketh man walk simple without colour or deceit/ it maketh man to decline and i'll from all ill/ it pretendeth no snares of deceit/ and it maketh man do his works all purely for god/ in whom also he finally doth rest/ nature doth die against his will he will not gladly be oppressed or overcome/ ne he will gladly be obedient or subdued under other but with violence/ grace doth the contrary/ for it maketh man to study to mortify himself/ Also it resisteth to sensuality/ and so brydeleth her that she rebel not/ grace maketh a man to be subject to other/ It maketh him to desire to be overcome/ It will natsuffer man to use his own liberty/ It maketh man willing to be ever under discipline/ It maketh man not to covet domination upon other but always to be on live and stand under God/ and for God to how humbly to every man/ Nature laboureth and studieth ever to and for his own profit and giveth heed what lucre & advantage he may get by other/ but grace attendeth not to his own perfect/ but rather he attendeth what is good & profitable to many/ nature desireth gladly honour & reverence/ & grace giveth all honour and glory faithfully to god/ nature dreadeth confusion & contempt/ & grace joineth to suffer continually repreves/ & tourment for the name of jesus/ Nature loveth Idleness and bodily rest/ and grace can not be Idle/ but seeketh gladly some profitable labour/ Nature seeketh fair things and curious and abhorreth vile things and gross/ and grace delighteth in simple & humble things/ it despiseth not hard things nor to be idued with old garmentis/ Nature beholdeth temporal things/ and joyeth at earthly lucre's/ It is heavy at harm and anon impatient & wrathful at an injurious word/ but grace be holdeth things eternal it doth not incline ne cleave to temporal things/ wherefore it is not troubled in loss of worldly goods/ nevexed at sharp and hard words for he hath put his treasure & joy in heaven where nothing may perish/ nature is covetous and it sooner & gladlier receiveth than giveth/ Also it loveth property & private things/ but grace is piteous and large to the poor & needy/ it escheweth syngularyte/ it is content with few things/ & it judgeth that it is better and more blessed to give than take Nature inclineth a man to the love of creatures as to his own body/ to vain sight and movings and to such other things/ but grace draweth to god and to virtues/ it forsaketh the world and creatures thereof with allvanytes/ it hath carnal defyres & it restraineth wavering or wand'ring about & it maketh man ashamed to be in open place/ Nature hath soon outward solace wherein his senses delight/ grace seeketh solace in god only/ & it delighteth in celestial things above things visible/ nature moveth man to do all his deeds/ and work for proper avail it will do nothing freely but trusteth for his good deed either as good a deed or a better or at the favour or laud of man/ therefore it setteth moche by them be they never so exile/ but grace seeketh not any temporal thing/ nor it asketh none other thing but alone for toward/ nor it asketh no more of temporal things/ but that he may be the help of them ●om● to things eternal/ Nature joyeth of the multitude of carnal friends and kins folk he hath pride of noble kin or of the noble place that he is borne in/ it gladdeth to be with mighty men and with his peris/ but grace maketh man to love his enemies/ nor he is not proud of the multitude of friends ne it reputeth not nobility of friends or of place that he cometh of/ but if more virtue be there than with other it favoureth more the poor than the rich it hath sooner compassion upon an innocent than upon a mighty man/ it joyeth ever in troth & not in falsehood/ & it exhorteth good folk to increase of virtue and goodness & to be assymylate to the son of God by ●tu/ nature soon complaineth of default or heaviness that he suffereth/ but grace suffereth patiently all evils/ nature maketh all things bow to him/ it fyghtethe for himself & reproveth/ but grace referreth all his cause to God/ it maketh man to ascribe no goods that he hath to himself/ but to god only of whom all goodness cometh orygynally/ it maketh man humble & not to boast▪ himself presumptuously it strives not nor ●ferreth not his reason or sentence before another/ but in every cause or fortune he submyttith himself to the eternal wisdom & judgement of god/ nature desireth to know & to here novelties/ he will also apere forth ward and have the sight and experience of many things by his outward senses/ he desireth to do such things the laud and great pray sing cometh of/ but grace doth not desire to know and perceive new or curious things/ For all such vain desires cometh of the old corruption of sin/ sith n● new thing and durable is upon earth/ gra●e teacheth the senses of man for to contrayn and let the vay●e glory ●●t pleasure of man/ & to eschew all outward advantage/ & to hide meekly such things as be laudable & marvelous in him/ & to seek the laud and honour of god & a profitable frutfulnes of every thing & cunning that man hath/ it will not that man commede himself/ ne exalt his virtue but it will that god be blessed in his gifts/ the which giveth every thing after his free charity & without our deservings/ This is a supernatural light & a special gift of God and it is a proper sign and token of elect/ & chosen persons & an ernes of everlasting salvation/ which lifteth up man fro these earthly things to love things celestial & it maketh a spiritual person of a carnal/ the more therefore that nature is overcome the more grace is yet in man & daily is inward man that is to say the soulevysyted & renewed with inward graces & visitation after the Image of God.   

¶ The lx chapter/ of the corruption of nature and the working of grace.  
Lord god that hast made me to thy Image & likeness/ grant me thy grace/ the which as thou hast afore showed/ is so great & necessary to my salvation that I may thereby vaynquyssh my right bad nature that draweth me to sin & predicion I feel in my flesh a law of Sin that Impugneth the law of my mind and maketh me thrall to sin/ & to obey to sensuality in many things nor I may not resist the passions or motions thereof/ but if thy holy grace infounded ardently to my heart assist me Thy great & abundant grace is needful to me that nature thereby may be overcome in me which is alway prone to ill appetite & thought/ for that nature lineally descending fro our first father Adam into his succession after that it was vycyat & defoiled by his sin the pain thereof descendid into every man so that that nature the which was good/ and rightwise when it was made of the good lord/ is now for the vilety & infirmity therofso corrupt man that the moving of it left to man draweth ever to ill/ & low things/ high & heavenly things left/ For the little virtue & strength of that nature the which remaineth/ there is as who saith a little spark of fire wrapped and hid in ashes/ This is the natural reason of man belapped with great darkness/ yet having discretion of good & ill/ of truth & falseness though it be unable to fulfil all that he approveth nor may not use yet the full light of truth/ nor his affections helthfully/ wherefore it followeth good lord that I delight in thy law after mine inward man knowing thy commandment to be good/ right wise and holy/ arguing also/ and finding all ill and Sin to be eschewed & fled/ and yet in mine outward man/ that is to say my body I do serve to the law of sin/ whiles I obey more to sensuality than to reason in his motions/ whereof cometh that I will that which is good/ but I am of unpower to perform it I purpose in my mind oft times many good deeds or works/ but for that grace wanteth that should help my infirmity & febylnes/ therefore I go aside & cease of good doing/ for a little resistance/ Thereof cometh that though I know the weigh of perfection/ and how I ought to do/ yet I arise not by devotion of soul to such ꝑfytenes I am so oppressed and letted by my dull & corrupt body thy grace good lord is to me theragayne full necessary to begin goodness and to profit therein & to finish the same in ꝑfytenes/ for without that grace I can nothing do/ and with the help of it I may do all things necessary to me/ o thou heavenly grace without the which no man may be of any merit or valour before God/ nor any natural gift is profitable neither crafts ne richesse/ neither beauty ne strength/ wit or eloquence be any thing worth before the good lord and grace want/ For gifts of nature be given indifferently to good folk & evil/ But the gift of elect and good persons is grace and love of charity whereby they be noble and made worthy everlasting life/ that Grace is of such worthiness that without it/ neither the gift of prophecy/ ne the working of miracles and signs nor high speculation or cunning availeth any thing Also neither faith ne hope/ nor other virtues be accept of God without grace and charity/ o thou blessed grace that makest him that is poor in Soul rich in virtues/ and him that is meek abundant of goods spiritual/ come and descend in me/ replenish me soon with thy consolation/ that my soul fail not for weariness/ and dryness of mind I beseech the good lord that I may find grace and mercy in thy sight/ for thy grace is Enough to me if other things want that nature asketh/ if I be vexed / or troubled with many tribulations I shall dread none evil while thy grace is with me/ that grace is my strength for it giveth couceyll and help to him that hath it/ It hath power upon all judgements/ & wisdom upon all wise men/ It is the masters of troth and the techar of discipline the light of the soul the comfort of pressures the chaser away of heaviness/ the avoider of dread/ the nories of devotion the bringer forth of teries what am I without grace but as a dry tree without moisture and an unprofitable stock to spiritual believing/ wherefore I pray the good lord that thy grace may ever prevent me/ and make me busyly given to good works by the help of christ jesus.   

¶ The lxi chapter we ought to forsake ourself & follow christ with our cross.  
soon as far as thou mayst forsake & love thyself so much more thou shalt pass into me/ for like as the inward peace of man's soul is to desire nothing without forth so a man forsaking himself inwadly conjoineth him to God/ I will that thou learn to forsake or deny thyself perfitly in my will with all contradiction or complaint/ follow thou me for I am the way/ I am troth and life/ without way no man may go/ and without truth there is no knowledge/ And without life no man may live I am the way that thou oughtest to follow/ troth to whom thou oughtest to give science/ and am life that thou oughtest to hope in to have/ I am the way unmovable & most right/ I am truth infallible & most high/ & am life without end increat & in the which standeth the very life & bliss of spirits & blessed souls/ If thou abide in my way thou shalt know the very troth and truth shall deliver thee/ and thou shalt finally come to everlasting life/ If thou wilt come to that life as it is written thou must observe my commandments If thou have knowledge of troth trust to me/ and to my words/ If thou wilt be my disciple deny and forsake thyself and follow me if thou wilt be perfit sell all that thou hast and give it to the poor folk if thou wilt possess everlasting life despise this present life/ If thou wilt be advanced in heaven humble the here in this world/ If thou wilt reign with me in heaven bear thy cross here with me in earth/ For only the servants of the cross findeth verily the way of light & eternal bliss/ lord Ihesu for as much as thy way is the way of straightness & of hardness the which is odious to worldly folk/ therefore I beseek the to give me with the contempt of the world that I may hate it verily as thou did/ It is not according that a servant be preferred afore his lord/ ne a disciple above his master/ Thy servant therefore ought to be exercised in thy ways/ for therein is health & very holiness/ what ever I read or here beside it I am not refreshed/ ne I take not full delectacy on thereby soon for that thou haste red & knowest these things happy art thou/ and thou shalt be blessed if thou fulfil them/ it is written he that hath my commandments in mind and executeth them in his conversation he is he that loveth me and I shall love him & I shall show & open myself to him and I shall do him to sit with me in the kingdom of my father good lord as thou hast said and promised so be it done to me I have take the cross of thy hand I shall bear it by thy help & grace as thou laid it upon me whiles I live/ for truly the life of a good man is the cross of penance/ the which is the very weigh to paradise/ the which weigh I with other have begun/ it is not leeful to go back & to leave it/ have do brethren go we together the weigh begun/ jesus be with us: For his love we take upon us this cross of hardness/ and therefore let us abide therein for his sake/ for he shall be our helper that is our leader/ behold our king goth before us/ he shall feyghte for us/ follow we him strongly/ dread we no parels/ be we ready to die with him ghostly in the battle of vices & hardness/ ne let us not i'll from such exercise that we confound not ourself.   

¶ The lxii chapter/ a man should not be discomforted when he falleth in any adversity or default.  
soon paciens & humility in adversities doth please me more than much consolation/ and devotion in prosperity had/ why art thou heavy at a little word/ or deed done or said agyne thee/ if more had be said or done to thee/ thou oughtest not to have be moved at it/ But let it now over pass/ This thing that thou haste suffered is not the first nor shall be the last trouble or evil that thou shalt suffer if thou live/ Thou art strong and manful Enough where none adversity is resisting again thee/ thou dost weal council & can well strength other with thy words/ But when sudden trybulacy on cometh to thy door/ thou failest then both in council and strength/ give heed to thy great frailty the which thou hast experience of in little things object against thee/ And for thy health when such things fall/ lift up thy heart to our Lord as thou best can/ and if it touch the yet let it not throw the down ne long unbelappe thee/ Suffer such things patiently/ if thou can not gladly/ and if thou hear not gladly such but thou feelest peraventure indygnacy on in thee/ repress the within thyself/ & suffer none inordinate word pass from that/ whereby other should be slandered/ A passion araised in a man shall soon be appeased and inward sorrow shallbe made sweet if grace return to man again/ yet I live saith our Lord/ I am ready to help the and to comfort the more than I did before if thou wilt trust unto me and devoutly callupon me/ Be thou more quiet and patient than thou hast been/ It is not for nought thou art often times troubled and tempted grievously thou art a man and not God/ thou art a flasshely creature and none angel/ how mayst thou than think always to abide in one state of virtue/ when that was not granted to Angel in heaven/ ne unto the first man in paradise/ the which both fell and stood not long in the state of their creation that they were create and set in/ I am he that arayses them that sorrow for their Sins/ or that otherwise suffereth with patience adversity/ I advance them that know their infirmity/ into my dyvynyte/ Lord God thy holy word be blessed/ it is swetter to me than the honey come/ what should I do in many and great tribulations and anguishes/ were not that thou comforted me with thy holy and sweet words/ whiles I shall come to the port of health ever lasting by patient sufferance of adversities/ what needeth me force what and how great or many tribulations I suffer/ grant me good lord I beseech the good end and an happy passing from this world/ have mind of me good Lord and direct my life & me in the way of right wiseness to come to thy kingdom.   

¶ The lxiii chapter/ how a man should not search high things/ ne seek adventures the which God worketh here in his hid judgement.  
soon beware that thou dispute not of high matters or of the hid judgements of God/ as why this man is damned or forsake and he lift up to so great and high grace/ Also why this man is so great lie punished with sickness/ poverty/ and such other/ And this other man so greatly advanced to richesse and dignities/ these things with such other excodeth all man's consideration or knowledge/ for no man's reason or dysputacy on may search or compass the jugementies of God/ Therefore when thine enemy suffereth temptation to the in any such things/ or if other curious persons inquireth such knowledge of the/ answer again unto them this saying of the prophet/ thou always blessed lord art ever rightwise and thy domys are alway true & rightwise/ And also this saying of the same prophet/ the judgements of our lord are true and justified in themself/ My judgements saith our Lord are to be dread and not to be discussed by man's reason/ for no man's reason may comprise them/ also thou shalt not inquire and dispute of the merits of saints which are higher in merits or bliss/ such vain business gendereth debates & strifes/ they also nourish pride and vainglory/ also envy ariseth of the same whiles he his saint and another his laboureth to pferre/ to desire/ to know/ or to search such things is but vanity without all fruit/ and it displeaseth the saints such opinion For I am not God of dissension but of unity and peace/ the which peace is found more in true hu mylyacyon of man/ than in his exaltation: Some man hath more devotion to this saint/ and some to other Saints/ but that is more of devotion of man's affection than of godly or gostelye zeal or love/ I am he that made all saints/ I gave them grace and I have received them to my glory/ I ever knew any man's merits preventing them with my sweet blessings/ I have known before my lovers & chosen servants from the beginning whom I have elect & called by my grace from the reprobate and damnable conversation of the worldly people/ I have chosen them & not they me/ and I have drawn them to me by my mercy/ I have led them in temptations/ and safely brought them out thereof/ I have visited them with many and great consolations/ I have given them perseverance in goodness/ and I have crowned their patience/ I know the first man and the last that shallbe/ and so of every other thing/ I half all my chosen servant rys with mestymable love/ I am to be loved in all my saints & to be honoured and blessed over all in each of them/ the which I have so gloriously magnyfyed and predestind without any merits going afore of their party/ He therefore that despiseth one of my least saints or elect persons/ he worshippeth not the most/ for I made both small and great/ and he that blasphemeth detracteth/ or desprayseth any saint detracteth me/ and all my saints in heaven/ all they be one by the band of charity/ all they consider and feel one thing/ they will one thing/ and each of them loveth other/ and that is more they love me above themself and their own merits/ for they be rapt often above themself/ and drawn out of their proper love and giveth them holy unto my love in the which love they rest by entire fruition & gladness/ nothing may change or depress them For they be full of eternal truth/ and they burn in soul with the ardour of inextynguyble charity/ such folk as be carnal cease to speak or tell of the state & glory of saints/ for they can not but love private joy/ They do away and put to as they favour/ & not after the pleasure of the high truth of our Lord christ Jesus/ In many folk is Ignorance but most in them that have but little understanding and therefore they but seldom love any person perfitly or ghostly/ many men be drawn by naturel affection & love now to this saint or man/ now to that & some to this/ some to that/ and as they behave them in these earthly things here/ so they Imagen to be of heavenly things/ But great difference is betwixt the things that imperfect folk do Imagyn or consider/ and these things that devout and illumined persons seeth by heavenly illustration/ therefore son be ware to treat upon such things curiously that exceedeth thy knowledge/ but labour thou rather/ and endeavour thyself that thou may be sorted with the least or lowest that is in heaven thorough the merits of good life/ what availeth it a man to know which Saint is more worthy in heaven than other/ but if he would humble himself the more/ or would give more laud and praising unto God therefore/ He pleasyth god more that thinketh busyly with repentance of the greatness/ and grief of his sins/ & of the want of virtue that he hath whereby he differeth from the holiness of saints/ than he that disputeth of their degree in heaven more or less/ Better it is a man with devout prayers and weepings to pray to saints/ and with humility of soul to adquyre and purchas their help/ than to inquire by vain inquisition their secrets/ They be well content every eachone with his joy/ If men here living were content and would refrain their vain speaking/ and contention a bout them/ They have no glory or exaltation in their own merits/ for they assign no manner of goodness unto their own self/ but to God all only the which hath given them all things of his infinite grace and charity/ they be replenished with so great love of God and with so abundant and following joy there upon/ that no glory norfelycyte may decrease/ or fail them/ All the Saints in heaven the higher they be in glory/ the more humble/ and low they be in their own sight/ and more near/ and dear to me in love/ It is written in the apocalypse that the saints in heaven of humbleness did submit their crowns before God/ and they fell on their faces before the humble lamb christ Ihesu/ adhowring and worshipping him as their lord God evermore living withouten end/ Many folk inquire busily which Saint is more preferred in the kingdom of almighty God/ that know not if theirself shall be worthy to be accounted with the least Saint in that kingdom/ It is not a little but a great thing and grace to be in the least sort in heaven/ where all that be there are greatly magnified of God/ For all that be there be called and are the children of god almighty/ when the apostellies of God questioned among them/ which of them should be more preferred in the kingdom of Heaven/ They heard again the answer of our Lord/ But if ye be converted/ and made meek/ pure/ and without malice as children be/ ye shall not enter the kingdom of everlasting life/ and he that hun bleth him as this child/ he is more worthy in the kingdom of heaven/ woe be to them that disdain to humble themself with children/ for they for their presumption & pride shall not be suffered to enter the humble gate of heaven/ the which admyttyth none but humble and meek folk/ woe also be to rich folk the which be overcomen by inordinate love of their riches/ For such rich folk have here their consolations and joy/ And therefore at the last poor folk that be here humble of heart and content with their poor degree shall enter into the glory of God for such penury and hardness/ wrongs and other ills as they have suffered here living in this vale of misery/ where rich folk living here in wealth and pleasure shallbe shut out with great sorrow and lamention/ for that they have lost so inestimable a joy for a short worldly delectation that they had here living/ joy therefore ye humble folk and also poor for ye shall inherit the everlasting joy and king doom of God/ if ye live well here in this mortal life with perseverance.   

¶ The lxiiii chapter/ All hope and trust that man hath is to be fixed in God all only.  
Lord god what is my trust that I have in this life? and what is my most solace/ & comfort of all things visible that I see under heaven/ Is it not thou? whose mercy is innumerable/ yes soothly/ when hath it be well with me at any time without thee? or when might any ill hap or come to me thou being present? soothly never/ I had liefer be poor with thee/ than to be rich without thy presens'/ I had liefer be a pilgrim here in earth with thy presence/ than to possess heaven without thee/ For where thou art there is heaven/ and where thou art not there is death and also hell/ Thou art all my desire/ and therefore I have need to lament/ to pray/ and cry continually after thee/ I may trust fully in none but in the for there may be no help in cases of need/ but in the only my lord god/ thou art my hope/ my trust/ & my most faithful comfort and help in all thyng●/ all other persons seek their own profit and avail/ but thou alonely pntendest and seekest my profit and health eternal/ also thou turnest all things to my well/ ye & when thou sendest me troubles/ afflyctions and temptations all such thou good lord ordeynest for my weal and profit/ that by a thousand ways art wont to prove thy chosen and beloved servants/ in which probations thou art not less to be pray said/ than if thou had replenished us with heavenly consolations/ In the good lord I put all my hope & succour/ I set all my tribulations and anguish in thee/ for all that I behold & see without the I have proved it infirm and unstable/ The multitude of carnal friends availeth not/ nor strong helpers shall not may help/ ne wise counceylers may give any profitable answer or council/ ne the books of doctors may comfort ne any precious substance may deliver fro thy hand ne any secret place may defend man/ but if thou lord god will assist/ help/ comfort counsel/ instruct/ & keep him all things that ●eme for to be ordained to man's pease and felicity/ If thou be absent they be not worthy/ ne they have or give any true felicity to any creature/ thou my lord god therefore art the end of all goodness/ the high life of all the profound speaking of all eloquence & the most strong hope & solace of thy servants/ Myniyen intending into thee/ I trust fully in the my lord god father of mercies/ Bless and sanctyfy my soul with heavenly blessing/ that it may be made thy holy tabernacle and dwelling place/ and the s●te of thy eternal glory/ No thing be found in me at any time that should offend thy high majesty after the greatness of thy goodness and thy manifold mercies behold me/ and here gracyosly the prayer of me thy poor servant being far exiled in the region of the shadow of death/ defend/ and conserve the soul of me thy servant good lord while I labour among the manifold perils of this corruptible life/ and direct it by thy grace continually in this life unto the final country of everlasting peace and charity.  
Amen.   

¶ Here endeth the third book of john Gerson/ imprinted in London by richard Pynson/ in Flete street at the Sign of the george/ at the commandment and instance of the right noble & excellent princes Margarete mother to our sovereign lord King Henry the. seven. & countess of Rychmount & Derby/ the year of our lord god. M. CCCCC. and, xvii. The vii day of October.    

¶ Here beginethe the forth book of the following jesus christ & of the contempninge of the world. In printed at the commandment of the most excellent prices Margarete: mother unto our sovereign lord: king Henry the vii Counts of Rychemount & Derby And by the same Princes it was translated out of french into english in form & manner ensuing The year of our lord god M. D. iiii.  

¶ Prologus.  
COme to me saith our merciful lord/ all that laboureth and be charged/ and I shall give unto you refection. And the bred that I shall give unto you: shallbe my flesh for the life of the world. Take & eat it for it is my body that for you shallbe given ● sacrifice. Do ye this in remembrance of me. For who soeteth my flesh/ & drinketh my blood: he shall dwell in me & ● in him. ¶ These words that I have said unto you belyfe● and spirit of health.   

¶ In what great reverence and fervent desire we ought to receive our lord jesus christ. Capitulo primo.  
O My lord jesus christ eternal truth/ these words beforesaid be thy words. Albeit they have not been said in one self time: nor written i one self place. yet for that they be thy words I ought feythefully/ & agreeably to understand them/ They be thy words/ and thou hast ꝓferred them. And they be now mine for thou hast said them for my health: I will gladly receythem of thy mouth: to th'end they may be the better so wen & planted in my heart. Thy words of so great pity full of love/ sweetness & dilection greatly exciteth me: but lord my proper synes feareth & draweth back my conscience/ not pure to receive so great a mystery. The sweetness of thy words inciteth & ꝓuokethe me: but the multitude of my sins charge the & sore grieveth me. Thou commandest that I shall come unto the faithfully: if I will have part with the to the end I may receive the nourishing of imortalyte if I desire to obtain the joy and life eternal. Thou sayest lord come ye to me that labour & be charged/ & I shall refresh you. O how sweet & amiable a word is that in the Gre of a sinner: that thou my lord & my god lysleth of thy benign grace to bid me that am so poor & have so moche need of the holy cōmuny on of thy precious body. O good lord what am I to presume to desire y●: that the heaven/ & earth may not comprehend & thou sayst come ye all to me. who asketh & willeth this right meek worthiness/ and amiable bidding. How shall I dare come unto thee: which feel not that I have done any good. How shall I entertain y● into my house: which so often have offended before thy glorious/ & right benign face The angels/ arkas●gels honour thee: the holy/ & just creatures dread the. & thou sayest good lord yet come ye allunto me Lord who should believe this thing to be true: if thyself said it not. And who is he that durst approach there unto: If thou didst not command it. No that just man laboured by an hundredth year to make the ark/ to the end be might be saved with a few of his people. How may I preprayre me than in an hour: to receive the with due reverence composour and creator of all this world. Moses' thy great familiar and special friend made thark of timber: not corruptible which he covered with right pure gold & put in the tables of the law/ & I a corrupt creature how shall I now dare receive the that art conditour of the Law/ and giver of grace and life unto all creatures. The right wise Salamanking of Israeledifyed a rich Temple to the praysig of thy name by the space of vii year/ and by viii days hallowed the feast of the dedication of the same/ he offered a thousand hosts to pacify thy goodness with/ and put the ark of alliance in the place made ready for the same with the sound of claryons/ and trumpetties. How dare I than cursed/ and right poor among other creatures receive the into my house: which uneath can know that I have well passed and employed one hour of time/ nouther to my knowledge that I have devoutly passed one half hour. Do my god how many have there been before me/ that have studyede to do any thing that might please the. Alas how little thing is that I do/ albe it the time is short. And yet when I despose me to receive thy holy communion/ I am but loosely gathered to gether and full coldly purged from all distractions of mind. And certainly no cogitations unprofitable ought to come into the holy presence of thy deyte. Also I ought not to occupy me with any creature: for I shall not receive an angel but the lord of angels in to the secret of my heart.  
¶ For there is a great difference between the Ark of alliance with his relics/ and the right pure/ and precious body with his virtues not failing: but evermore during ¶ And between the sacrifice of the prefyguratyve law that was to come/ and the true hosty of thy precious body that is thaccomplishment of all the old sacrifice.  
¶ Wherefore than should not I be more inflamed in thy venerable presence: and by more solicitude prepare me to receive the sacred and holy gifts/ and benyfyttes of the. In so much the holy ancient patriarchs and prophets/ kings and princes with all the people: hath shewedeso great affection towards thine honour and divine service ityme passed.  
¶ The right devout king David inclined to the ark of god with all his strength knowlegeing/ & remembering the benefits done unto his faders: he made orgayns of divers manners/ & he composed psalms & institute that they should be sungen/ and he himself sang them with gladness/ & of ten times with the harp of the holy ghost. This king inspired with the grace of hod: hath taught the people of Israel to praise god with all their hearts. blessing honouring & preaching daily his holy name. If so great devotion & remembrance was done with divine service/ and praisings before thark of his testament/ how great reverence and devotion ought we than to have in the presence of the sacrament/ and en the sumption of the right excellent body of▪ our lord jesucrist. Also all christian people use for to run to divers places: for to visit the relics of saints/ and marveleth to here the marvelous deeds/ and works of them They behold the great edifices/. or buildings of temples and kesses the sacrified bones ofsayntes wrapped ● clothes ofsylke and gold. and thou my lord god saint of all saints: creature of all things/ lord of all angels: thou art here present on this altar before me. Often times the curiosity of men and novelties of things not seen be of little▪ fruit and less to be setby: principally where there is so light recourse and great wavering without any contrition▪ but my god thou art all present in this blessed sacrament of the altar very god and man jesus christ/ in the which the fruit eternal of health aboundethe/ and is perceived all the times that thou art worthily received. And to this here draweth not any lightness of sensual cu●yosyte: but farm faith devout hope/ and pure charity. O god invisible: creator of all the world. How marvelously dost thou with us: how faithful dost thou with them: that purposeth to receive thyself in this blessed sacrament. ¶ Certainly it su● mounteth all understanding: & draweth specially the hearts of devout people to dyvotion/ and embraceth their affection. For thy true and faithful friends that disposeth all their life to amend them: receiveth often great grace of devotion and virtue of that most worthiest sacrament. O marvelous hid grace which the faithful christian people of our lord only knoweth. But the infideles/ and subgettes unto sin may thereof have no experience. In that sacrament the spiritual graces be confirmed: and the virtue that was lost in the soul is repaired: and beauty by sin wasted/ is recovered. Sometime this grace: that often with the plenytude of devotion given: not only unto the thought: but also unto the feeble body the might/ and strength is augmented. wherefore it behoveth us to have sorrow and pity of our sloth and negligence that we be not drawn with so great desire and affection to receive our lord Jesus christ in whom is all hope/ and the merit of them that ought to be savede For he is our health/ and redemption/ and the consolation of vyatours/ and the eternal fruition of saints. ¶ Also we ought to have sorrow of that so many understandeth/ savoureth/ & reverenceth so little this holy sacrament: which joyeth the heaven/ and keepeth all the world. Alas this blindness/ and hardness of men's hearts: that will not consider so syngule● and inestimable a gift as is given unto us: but falleth inaduertence by daily usage. For if the sacrifice of this holy sacrament were done only but in one place/ & but of one priest in all the world: with how great desire weneye the people would go to that please/ and to that prrest to here the godly mysteries done of him. But no we be made many priests: and in many places this holy sacrament▪ is ofofred to th'end that the grace and love of god to man may the more appear: and for so moche as this holy communion is spread through out the world. thankings be unto the good pastor eternal that haste vouchedsave to refressh & feed us poor banished creatures with thy right precious body & blood: and also by thy words of thy proper mouth/ hast desired us to receive this holy mystery: saying come ye all unto me that be charged/ and I shall refresh you.   

¶ How the great charity/ & bounty of god is shewede unto man in the holy sacrament. Cap ii  
OMy god I come unto the putting my confidence in thy mercy and bounty. I sick and come unto my saviour I hungry and thirsty unto the fountain of life poor and needy unto the king of heaven: the servant unto his lord: the creature unto his maker: a person desolate unto his piteous comforter. But whereof is this that thou thus comest unto me. who am I that thou wilt give thus thine own self to. How dare I a sinner behold to appear before the. And how may it please the to come unto such a wretch. Thou knowest thy servant/ and well understandeste that no thing good is in him. wherefore thou shouldst do this grace unto me. ¶ Than I confess mine unworthiness and knowledge thy bounty and praiseth thy pity and give unto the thanks for thine so moche great charity.  
Thou dost this for thy▪ self good lord/ and not for my me rite: to the end that thy bounty may the more be known unto me. Thy charity is more largely verified/ & thy meekness commended more perfetely: sithen that it thus pleaseth thee/ and so thou hast commanded it to be done: this thy pleasure contenteth me: and with my will my wickedness shall not resist the. ¶ O sweet and beny●●e Ihesu how great reverence and gyning thanks with perpetual praisings be due unto the my good Lord jesus Crist that by thy pleasure and will I may receive thy blessed body: whose worthiness no man is found able to declare or express. But what shall I think of this communion whane I shall come unto the my lord god which I can not duly honour/ and yet I desire devoutly to receive the. what may I think better and more profitable for me: than to meek myself holy before thee: and to praise thine infinite bounty above all thing. I praise the me lord god everlastingly and dispraise myself and submit me unto the deepness of my wretchedness. ¶ O my god thou art saint of all saints/ and I the filth of all sinners yet thou inclynest thyself unto me that am not worthy to behold the.  
¶ Alas my sweet creature that so meekly comest unto me/ and willeth to be with me/ and desirest me unto thy dinner and giveth unto me the meet of heaven and the breed of angels which is breed of life: and no less thing than thyself which is descended from heaven and give life unto the world. let us see here what great love proceedeth from thee/ and what gentleness doth shine▪ upon us.  
¶ How great yeldynges of thanks/ and lovynges be due unto the of us sinners. O how profitable and how health full was thy council when thou institute/ and ordained this gracious gift. ¶ O how sweet/ and joyous is that feast wherein thou haste gynen unto us the feeding of thy pcyons body. ¶ O good lord how marvelous be thy operations/ and how mighty is thy virtue/ and thy truth unable be told. Thou hast said and all things were done and all that thou haste commanded: hath taken effect. A marvelous thing to be believed/ and far above the understanding of man that thou my Lord god very god and man art holy contained under a little likeness of bred and wine/ and thou art hole received without consuming of him that so receiveth the.  
¶ Thou Lord of all that haste no need of any thing/ yet thou haste wyllede to inhabit within us by this thy holy sacrament. Lord keep my heart and my body undefiled to the end: that with a pure and a joyous conscience I may often receive the to my everlasting health.  
¶ These holy mysteries which be institute/ and ordained chiefly unto thy honour and perpetual remembrance.  
¶ O my soul rejoice thee/ and give thankings unto thy god for his noble gift/ and singular comforth that it list him here in this vale of tears thus to comfort the. For as often times as thou remember'st this mystery/ and receyveste this blessed body of our lord: so often thou receivest the work of thy redemption/ and art made partner of all the merits of our lord jesus christ. For his charity is never mynisshed. & the greatness of his mercy is never consumed. wherefore thou oughtest to dispose the alway with a new revolving of thy thought & oughtest to consider this great mystery of thy health by attentive raising of thy soul.  
¶ And this work ought to be unto the as greatly new and joyous when thou receivest it. as if that same day our lord had first descended in to the womb of the virgin Mary to be made man/ orels he that day had suffered death for the health of man upon the cross.   

¶ What great profit it is often to receive the body of our lord jesus christ. C. iii.a  
Lord I come unto the to th'end that wealth may come unto me of thy gift/ and that I may joy at the holy feast that thou hast made ready unto me poor wretch by thy sweet benignity: in the which my saviour is all that I may or aught to desire: for thou art my health my redemption/ my strength/ honour/ and joy. Alas my lord god make me thy daily servant joyous. For my lord jesus I have raised my soul unto thee/ and now desireth devoutly & reverently to receive the in to my house/ to th'end I may deserve with zachee to be blessed of thee/ and to be accounted among the children of Abraham/ ¶ My soul desireth thy body/ my heart desireth to be unyght with the. give thy self unto me good lord/ & than I sufficed: for without the no consolation/ nor comfort is good: without the I may not be/ and without thy visitation I may not live. wherefore it be hoveth me often times to come/ and approach to thy high presence to receive the for the remedy of my health to the intent I fail not in the way of this mortal life if I were defrauded from thy spiritual nourishing.  
¶ Also my right mercy full lord jesus when thou hast preached unto the people/ and healed them of divers sickness thou hast said I will not leave them fasting/ and without refection lest peranenture they might fail in their way. Do with me than good lord in that manner: sith thou hast left this holy sacrament for the comfort offeythfull people: for thou art the sweet refection of the souls of them that haworthely received and eaten thee/ and they shall be perteners and inheritors of the eternal joy. Certain yties unto me necessary that so often sins and so soon keles and at every hour fails to come unto thee: to th'end that by continual orisons and confessions/ and by the receiving of thy holy body I may purify/ and renew the heat of my refection For peradventure in absteynonge me to long to receive thee: I may leave/ forget/ and run from my good purpose. For the wit of man and woman from their childhood be inclined unto evil. And if this divine and godly medicine help us not: incontinent we fall unto worse. Than this holy communion draweth men from evil/ and comforteth them again in goodness: for I am many times negligent/ and often keled when I commune/ or worship my god. what should I than do if I took not that medicine/ and ask of him grace and help. And albe it I am not alway well disposed to receive my creature. yet shall I put me unto pain to receive these sacred mysteries in time convenable: so that I may be made a partner of so great grace. ¶ For yties one of the most principal consolations unto a faithful soul: for the time they shall make their pilgrimage towards in this mortal body/ and to the intent we may have the more mind of thy benefits. ¶ My lord god I shall more often receive y●: my lovige Lord with a devout thought O marvelous gentleness of thine unspeakable pity towards us: that thou lord god creator and giver of life unto all spirits/ hath willed to come to one so poor asoule with the deite/ and humanity. and my poor lean & dryesoule hath listed to be made fat with thy grace and thy holy unction of thy sweet spirit. O happy thought and well happy soul that deserveth devoutly to receive his god his lord and creature: and in that receiving to be fulfilled with joy and spiritual gladness. O what great lord receivest thou O what and how great and host enterteynest thou into thy lodging. How joyous a fellow takest thou into thy house How faithful a friend thou admyttest unto the. O how good/ noble/ and sweet espouse enbraceste thou which ought to be beloved and desired above all things. O right sweet beloved lord/ the heaven and earth and all the ornamentis of them holdeth silence in the presence of thy face. For what praising honour/ and beauty they have it is of thy mercy and largeness/ and can not be like unto th'honour and beauty of thy holy name: of thy sapience: whereof there is no number neither end.   

¶ How many commodities be given unto them that devoutly receiveth this holy sacrament C iiii.  
● I lord god I humbly beseech the to prevent me thy servant in the blessings of thy sweet meekness So that I may deserve to come worthily/ & devoutly to the holy sacrament most to be magnified. Steer my heart & lose it from the dull heaviness of my mortal body. Uysite me with the messenger of health/ and give me to taste thy sweetness spiritual which is hid fully in the sacrament as in a fountain of all sweetness. Illmyne mine iyens to behold this great mystery/ & strongly confirm me to believe the feithe undoubtable for it is thy work & not the power of man it is thy holy ordinance and not by man's devise. For there is no man foundeable of himself to conceive & understand these holy mysteries which passeth the subtlety of angels. ¶ Than how may I poor unworthy sinner which am but earth and ashes search & conceive so high & holy secrysye/ lord I come unto the in simpleness of heart/ & in farm faiths/ and by thy commandment/ & with meek hope/ an reverence. And truly I believe that thou art here present in this holy sacrament very god and man. And thou wilt I shall receive thee/ and join me unto the by charity. wherefore I humbly pray/ and require that it may please the to gyveunto me thy specy all grace: so that I may be all relented/ and flow in thy love in such wise that I shall not desire any other consolation. For this high worthy sacrament is the health of soul/ and body. It is the medicine of all spiritual sickness: in the which my sins be heyleed: passions be refrained: temptations be overcome/ and mynysshed: more great graces be given the virtue begun increased/ faith is enestabysshed/ hope is made strong and fortyfyed: charity is branning & spread abroad ¶ O my god the defender of my soul/ and the repairer of the weakness of man/ and the sender of all Inward comfort, Thou hast given/ and daily giveth unto thy well beloved friends in this holy sacrament devoutly receiving it many commodities. For thou infusest into their souls great comfort against divers tribulations: and from the deepness of their own overthrowing: thou areysyst them to the hope of thy divine help. And with a new grace thou inwardly renewest/ and lyghtnest them in such wise as they that feel them before the receiving of the Sacrament heavy/ and dull/ and overthrown/ and without affection/ and moister of devotion. ¶ After that they have been fed with this heavenly meet/ and brink: they have found themself changed into a marvelous joy: which things thou dost unto thy chosen people by dispensation of thy pure bounty: so that they mayeveryly know by open experience/ that nothing they have nor may have of themself/ and what grace/ or goodness they have it cometh of the. For of themself they be cold hard & undevout: but of the they be made fervent joyous & devout. For who is he that cometh mykely unto the fountain of sweetness: and shall not bring some little quantity of sweetness therefrom. I shall alway put my mouth unto the hole of the heavenly pipe of that fountain: that I may at the lest take a little drop to satisfy my thirst: so that I be not all dry. And though I may not be heavenly inflamed as the cherubins & ceraphyns yet will I enforce me to devotion and prepare my heart mykely to receive this holy loving sacrament & shall desire to be embraced with a little flame of that goodly love. O good jesus holy & right piteous saviour what so ever virtue/ or goodness that faileth in me: I benigly beseech the graciously of thy pity to supply it by thy great mercy. Thou that hast called all faithful creatures insayinge unto them▪ come ye all unto me that labour & be charged: & I shall refresh you. But alas good lord I poor synnerlabour in theswette of my visage/ & am tormented with sorrow of my heart. I am charged with sins and travailed with temptations/ entryked and oppressed with many evil passions And lord there is none that may deliver me or make me safe. but thou my only god and saviour to whom I commit me and all my causes: to th'end thou keep me and lead me to the life eternal: receive me unto the praisings of thy name that hast made ready unto me thy precious body/ & blood to meet and drink. My lord god and saviour grant unto me by thy great bounty that in customable receiving of thy holy mystery: the affection and desire of my devotion may be increased.   

¶ Of the dignity of the sacrament of the altar & of th'order of priesthood. Cap .v.  
IF thou hadst the purity of angels and the holiness ofsaynt Iohn baptist: thou shouldest not be worthy to receive/ or treat of that holy sacrament: for that is not due to the merits of men/ that a man should consecrate & treat of the sacrament of this blessed body of jesus christ/ and take in meet the breed of angels. O great mystery and the marvelous dignity of presties: unto whom is given that: that is not granted unto the angels. For the priests only duly ordered in the church of christ have power to do and to consecrate the holy body of jesus Christ. Certainly the priest is the minister of god: using the word of god: by the commandment and ordinance of god. But god is the principal & invysible worker: to whom be submitted all creatures to be ordered after his will/ and all to obey unto his commandment Than thou oughtest more to believe in almighty god & i the right excellent sacrament: than to thy proper will or any othervisible token. And therefore to this holy work thou oughtest to come with great dread and reverence. Take heed then and see from whom this mystery is gyvenunto thee: and that is by the putting to of the hands of the bishop thou art admyttede unto that high cometh. Behold now thou art made a pressed/ and sacreyd to do this holy mystery. See than that faithfully and devoutly/ and in due time thou offer thy sacrifice unto god/ and show thyself irreprovable & with out default. Thou hast not loused thy charge of living: but hast bound the with a more straight bond of discipline and art holden to a more great parfection of holiness The priest ought to be adnowrded with all virtues: and give all their example of good/ and holy life. His conversation ought not to be with common people/ or the ways of common men: but with the angels in heaven: or with the perfect men in the earth. ¶ The priest clothed with holy vestiments: occupieth the cometh of jesus Christ/ to th'end that he may humbly pray unto god for himself/ & for all other. For he hath both before him/ and behind him the sign of the cross: that he may continually remember the passion of our lord Jesus christ. Before him he beareth the cross to the end that he diligently behold the traces and the examples of our lord jesus Christ: and that he fervently study to follow them. Behind him also is signed with the cross to the intent he shuldesuffre for the honour of god all adversities/ Injuries done unto him of other. Before him he beareth the cross for that he should be wail ꝓpre his sins. And behind him like wise by great compassion to sorrow the sins of other/ and to know himself that he is a man between god and the sinner. And that he depart not from orison/ and from the holy oblation to the time the he deserve to purchase the grace of god. when the pressed saith mass he honoureth god/ he giveth joy unto the angels: he edyfieth the church/ he hell: peth the loving people/ he giveth rest to them chat be passed and maketh himself partner of all good works.   

¶ A inward remembrance and exercise that a man ought to have afore the receiving of the body of our lord jesus christ. Cap vi  
Lord when I think of thy worthiness and of my great filthiness/ I tremble strongly & am confounded in myself. For if I receive the not I i'll the eternal life & if I unworthily receive the I run in to thy wrath what shall I than do my good lord my helper/ ptectour/ comforter/ and ryghtsure counsellor in all mine infirmities/ and necessities. teach me good lord thy right weigh/ and purpose unto me some exercise convenable to the receiving of this holy mystery. For it is necessary unto me and greatly profitable to know how devoutly and reverently I ought to prepare my heart to receive this holy sacrament or to make so goodly sacrifice.   

¶ The remembering of his proper conscience with purpose of amendment. Cap vii  
THe pressed above all things ought to desire with sovereign reverence and profound mykenesse of heart full/ and firm faith the/ humble hoop/ and piteous intent to the honour of god to celebrate take/ and receive this worthy sacament: examine diligently/ and make clear/ & open the conscience by true contrition/ and meek confession as far as he hath power: so that thou know no thing that grieveth or bite thy said conscience/ orlete the freely to come unto the same daily. To have displeasure of all thy sins in general and for thy excesses and sins thou oughtest to have sighing and sorrow more speciull. And if the time suffer it confess unto god in secret of thy heart the miseries of all thy passions: weep and have sorrow that thou art yet so carnal and worldly/ and so evil mortyfyede from thy passions so full of motions and concupiscences/ so evil composed/ & ordered in thy outward wits so often applied unto vain fantasies: so much inclined unto outward things: so negligent in the in ward spiritual things so ready to laugh and to all dissolution: so hard to weep & to compunction: so ready to follow the lose maver and the pleasures of the flesh: and so slow and dull to the fervour of virtue: so curious to behold/ and to here new fair things: so negligent/ and loath to learn and desire things that be meek and abject: So covetous to receive and possed many goodis. & so scarce to give them/ and glad to hold and retain them: so evil any said in speaking/ & so incontinent to be still: So unordred in manners: so inportune in thy deeds: so greedy/ and so quick in thy meet: so deaf unto the word of god: so ready to rest so unlusty to labour: so waking to fables: so sleepy to holy vygillies: so negligent unto the service of god: so speedy to then de thereof: so wavering to take heed: so cold in devotion in the time of the mass●: so dry in receiving of the sacrament so soon withdrawn/ so seldom well gathered unto thyself so suddenly moved unto wrath/ so easily stirred: to the dispel azure of other/ so hasty to judge/ so rough in repuing/ so joyous in prosperity/ so weak in adversity/ so often pourposing many good things/ and little bringeth to good effect These and other thy defaults with sorrow/ & great displeasure of thy proper fragility confessed and sorrowfully be wept, Set the than with full purpose always to amend thyself and to perfect from better unto better/ and after offer thyself with plain resignation & entire will to the hononre of my name perpetual sacrifice within the altar of thine heart. Teat is to know thy soul and body committing faithfully unto me/ that thou so may deserve worthily to come and offer thy sacrifice to god and to receive the sacrament of my body helthefully. For no oblation is more worthy nor no satisfaction can be so great for to deface the sins of man: as to offer himself to god purely/ and entirely with the oblation of the holy body of christ jesus in the mass and the holy communion. And they who somever shall do as much as lieth in them and have very repentance of thyr offences passed: as oft as they shall come unto me they shall recover pardon and grace. I am life and will not the deith of a sinner: but rather will that he return and live again. And than will I no more remember his sins & tresspaces: but all shallbe forgiven & pardoned unto him.   

¶ Of the oblation of jesus Crist in the cross of the proper resignation that man should make of himself. Ca. viii  
Woman as I did offer myself/ and my free will unto god my father my hands spread on the cross/ and my naked body forty sins. In so much that no thing remained in me/ but all passed in sacrifice to appease his wrath: in like wise thou oughtest to offer unto me willingly thyself in pure oblation daily in the mass with all thy affec●yons/ and strengths as profoundly/ and fervently: as thou mayst. what ask I of the more but that thou study to resign thyself unto me entirely. what thing so ever else thou givest unto me: I have no cure. For I demand not thy gifts: but only thyself. As no thing should suffice unto the without me. Like wise no thing may please unto me what so ever thou shalt give thou offer not thy self unto me. Offer the than give the holly unto me. & that oblation shallbe acceptable. Behold I did offer myself holy unto my father for thee/ and for the I did give all my body & blood to the end that I should be all hole thine/ & thou mine also. But and thou rest in thyself and with good will present the nought unto me: then there is no full oblacy on neither entire perfit unyon between us. For the free oblation of thyself in to the hands of almighty god: ought to go before all thy works if thou wilt obtain liberty & grace. And the lack of this is the cause that so few folk be illumined and have inwarly liberty. For they can not renounce themself My sentence is firm/ & stable: that none may be my disciple without he renounceth all that he hath. Than if thou desire to be my dysyple offer thyself unto me with all thine affection.   

¶ That we ought to offer unto god all that we have/ & to pray for all people. Cap ix  
Lord all things that be in heaven and in earth be thine/ and my willing desire is to offer me unto the perpetually in oblation: So that I may be thine everlastingly. And this day good lord I offer unto the myself perpetually to be thy servant with my heart and soul fully to continue. I beseech the receive this holy oblation of me that am unworthy to offer me unto thy precious body in the presence of angels assisting invisible to the end: that it may be to the health of me/ and all thy people. Lord I also offer unto the all my sins which I have committed before the and thy holy angels: sith the first day that I began or in any wise might sin unto this present day. And I beseech the to inflame me with the brenning fire of charity: and to deface/ and put away all the condysyons of my sins. Cleanse my conscience from all sin/ and restore it unto thy grace: that by sin I have lost. And perfectly pardon me of all mine offences: that I may receive perfectly the sweet kissing of peace. what may I do more for me sin: but meekly confess them with sorrowful wepig. and incessantly praying the of thy piteous mercy.  
¶ I beseech the lord exalt me: and be unto me ready when I am before the. O my good lord sovereignly all my sins dyspleasith me. and by thy grace I will never begin them again: but ever shall have sorrow for them as long as I shall live: and shallbe ready to do penance/ & make satisfaction of the best of my little power. ¶ Wherefore now good lord pardon me of my great and abominable sins and for honour of thy holy name save my soul which thou hast dearly bought with thy most precious blood. And I commit me good lord unto thy great mercy/ and resign me holy unto thy hands. Do with me Lord after thy bounty and not after my malice/ and iniquity.  
¶ Also I offer unto the all my deeds that I have done: albe it they be full few/ and unperfight: that thou mayst sanctify & amend them as they be agreeable/ & acceptable unto the. And always good lord draw me from better to better/ and conduit and lead me slothful and unworthy sinner unto good and lawful end.  
¶ In like wise I offer unto thee: the desires of all devout persons: the necessities of all good deeds of my kinsfolk and friends/ and of all them that have done me good/ or be dear unto me/ and all other for thy love/ and they that have desired/ or required me to make sacrifice for their friends living/ or passed the world: So as they may sele help/ consolation/ Defence/ And preservation from all parels by thy grace/ & deliverance of pains so as they may yield unto the joy & gladness with magnyfyinge & praisinge of their deliverance.  
¶ I offer unto the also prayers & holy oblations for all them specially that hath caused unto me hevyues/ hurt/ or any manner of damage. ¶ And like wise for them that I have troubled/ grieved/ vexed/ or slandered in words/ or deeds knowyngly/ ignorantly to the end blessed lord that we all may be pardoned of our offences done the one against that other And good lord jesus take from our hearts all suspetion/ wrath & indignation/ and all that may break/ or let charity or dimynysshe us from thy eternal love. O lord have pity, blessed jesus have pity: & give thy mercy unto all them that asketh it: and thy grace unto them that have need. And make us so worthy to have that grace that we may go unto the life eternal.  
Amen.   

¶ That the holy sacrament ought not lightly to be forborn. Cap ten  
IT behoveth the often to tetourne unto the fountain of/ grace mercy/ bounty/ pity/ and puryte: that thou mayst be cleansed from thy vices & passions: so as thou mayst be made more strong/ and waking against all temptations and subtle crafts of the fiend. For thy enemy knowing the great fruit/ and remedy of recevinge of this holy sacrament enforcethe him by allmaner of accasyons that he may to draw the unto him again/ and letteth the faithful and devout people when any dysposethe them to the receiving of this holy communion. The enemy Satan putteth unto them the most grievous temptations that he may. Also it is written in the history of job. this evil spirit cometh among the children of god to th'end that by his cursed custom/ he perturbeth/ ꝑplexeth/ and maketh them dreadful dymynysshing their affection/ and inpugning them of their faith: so that peradventure, they leave their good purpose of that holy body that they at that time come for to receive: but we should take no thought nor fear of the crafty cautiellesof that false enemy that be so foul & horrible: but all such fantesyes we saulde cast again at the heed of that wicked spirit. it is a poor myschyvous spirit that so letteth & mockety us. And for any assaults or commotions that he exciteth. this holy sacrament ought not to be left. Also often times to great solicytude for devotion to be had letteth and sometime ceryousnes of confession to be made: But do after the council of the wise/ and take away this anxiety & stryple: for it letteth the grace of god/ and destroyeth devotion And leave not the holy receiving of jesus christ for little tribulation. or dejection/ pusyllanymyte: but with good will go unto the confessor/ and pardon all other that have offended thee: and if thou gave offended any other meekly ask for gyvenesse. And than dread not: but god will pardon the. what perfecteth it long to tarry from confession/ or to defer the receiving of thy blessed saviour. First purge the and cast out the venom/ and than haste the to take the remedy And thou shalt feel the moche better: thann if tyou hadst deferred it. For if thou this day live the holy receiving for coldness of devotion & feebleness of mind: peraventure to morrow thou shalt find thyself more slack: and so long withdraw that thou shalt find thyself much worse/ & more unable. Than as soon as thou mayst: take away this feebleness of mind and the spice of sloth. For alway only to be in anguish and heaviness of thy sin: passing the time in tribulation/ and for daily obstacles imperfections to with draw the from these divine mysteries: without tourninge unto the pytyous merit of our saviour christ jesus. it helpeth the nought: But greatly the long tarrying to receive thy savour/ anoeyth/ and taryethe thee/ & shall bring daily unto the a more slothfulness. ¶ But alas for sorrow: some cold/ and desolate persons gladly seek causes of tarrying from confession/ and from the receiving of this holy sacra meant/ and for that they covet many delays: lest they shall be bound to give themself to a straytter manner in the order of their life. Alas how little charity & how slender devotion have they that putteth away so easily the receiving of this holy sacrament. O how happy be they and agreeable unto almighty god that leadeth so holy a life: that they may keep their conscience in clean and pure dread: so as they may daily dispose and make them ready/ and with great affection desire to receive that holy sacrament: if it were leeful at all times. Nevertheless sometime by meekness to abstain/ or for other leeful causes that may let with reverence is to be praised: But if sloth/ or negligence hold him: he ought to endeavour him as far as in him is/ & our lord shall be present at his desire: which will specially behold his good will. but when he is lawfully let/ & if ye have a good will/ & piteous mind to receive his maker: yet he shall not fail to have the fruit of that blessed sacrament. For every person with perfit devotion may every day receive that holy sacrament spiritually to his health & without denying. & in certain times & days establyssed: he ought to receive the body of his savour with effectual reverence sacramentally. And that to seche & to do it more to the praising & the honour of god almighty than to his own consolation. For as often as he spiritually is communed & refressed invysibly: so often he remembreth devoutly the mystery of the incarnation of Christ/ & his painful passion & is kindled in the love of him: he that otherwise not pmpayreth himself but at the time of a great feast or else by custom he is compelled. he shall often times be full unready. Blessed is he that offres himself unto almighty god as oft as he doth mass or else receiveth this honourable sacrament. And in doing this mystery/ not taryinge/ nor to hasty: but keep the common manner with such as thou leavest among. Thou oughtest not to do that the hearers thereof take grieve/ or irksomeness: but keep the common way after thordynaunces of the holy faders. And do rather confirm thee/ to the profit of other than to thine own devotion or private pleasure.   

¶ How the blessed body of our lord jesus Christ is greatly necessary for the health of man's soul. Ca. xi  
O Ryghtswete jesus how great consolation & sweetness is it to a devout Soul to eat with the at thy dinner where none other meet is given but thyself which art the only lover & oughtest to be desired above all desires of man's heart. & howeswete a thing should it be in thy presence from the bottom of the heart to send out teris: to dew/ and wash thy precious feet with the piteous Mowdeleyne. But where is that devotion/ or the plenteous effusion of holy teries: certainly in beholding the with thy holy angels. All my heart ought to burn & weep with joy: for I have verily the present be though thou hid under a strange likeness. for mine iyens might notsuffice to behold the in thipropre and godly clearness/ nor all the world might not abide to behold the clerens of thy joy and majesty. wherefore good lord thou helpest my weakness/ in that it pleaseth the to cover thyself under the form of the holy sacrament. I verily worship the whom the angels worship in heaven. but in me it is as yet but in faith: & the angels worship the there in thin own likeness without coverture. I must be content with true faith & so walk till the day come of eternal clearness when the shadow of figures shall finish. For when that perfect day shall come the usage of this holy sacrament shall cease. For they that be blessed in the heavenly joy/ shall have no need of any sacramental medicine: for they shall joy without end in the presence of god saying him in his glory face to face/ & shallbe transformed from clearness unto clearness with the godhead incomphensible. they shall taste the son of god made man: as he was fro the beginning/ & shallbe everlastingly. I than remembering me of the great marvels & solace thou ghit be spiritual: it is to me grievous when I remember those marvels. For all things that I here/ or see in this world I count as no thing so long as I see not my lord god in his glory. Lord god thou art my witness that no thing can give unto me comfort/ nor no creature may give unto me rest: but thou my lord god whom I desire eternally to behold. ¶ But that is a thing to me not possible: while I am in this mortal life. wherefore it behoveth me with great patience to order myself/ and mykely to submit me to the in all my desires. ¶ Good Lord thy saints that now joy with the in the kingdom of heaven: abode the coming of thy joy with great faith and patience as long as they lived. I believe the same that they believed/ & hope as they have hoped: and trust by the mean of thy grace to come thither as they now be. In the mean while I shall in good & fast faiths be comforted by examples of holy saints. Also I have full virtuous & holy books for the consolation and mirror of my life and above all these things thy right sacred body for my singular refuge & remedy. I feel that two things be unto me right necessary: without whom this miserable life should be unto me inportable: For as long as I shall be holden in this present body: I confess me to have need of two things that is to know of meet and light. But therefore thou hast given unto me which am poor & sick thy holy body to the refreshing of my soul & bodl. Also thou hast put before my faith the light of thy holy word. And without these two things I might not well live spuntually. For thy word my lord and god is the light of my soul/ and the holy sacrament is the breed of my life. These two things so necessary may also be called the tables set on either side in the treasury of holy church: the one table is of the holy altar having this lovely breed: that is to say the precious body of jesus christ the other is the law of god containing the holy doctrine and showeth the right faith and surely guiding unto the in ward secrysies where as the holy ivelies called Sctam sconrum I yield unto the thanks lord jesus christ: which art the clearness of eternal light. ¶ For this table of holy doctrine which thou hast ministered unto us by thy servants/ prophets/ apostles/ and other doctors. And I yeld● unto the thankings again creator & redeemer of mankind which hast declared thy great charity unto all the world: & has●e prepared this royalsouꝑ in the which thou hast not purposed to be eaten the figurative lamb: but thy most holy body and precious blood reioising all thy creatures by that hoolest and sweetly fulfilling them with that healthful chaleys wherein behyd all the delights and joys of paradise: and the holy anungels be fed with us with sweetness much plenteous. O how great and honourable is the office of priests: to whom is given power to consecrate by divine words to bless with their lips to hold with their hands receive with their mouths/ & to minister unto other the lord/ & god of all majesty. O how elene ought to be the hands: how pure the mouth how holy the body/ and how undefylede the heart or a priest. unto whom so often entereth the author of all purity. Certainly from the mouth of a priest ought no word to proceed: but that/ that were honest and profitable that so often receiveth the sacrament of the holy body of Jesus christ. his iyens ought to be simple & shamefast that so customably beholdeth the holy body. The hands pure to lift up unto heaven: which handleth the creature of heaven/ & earth For specially a priest it is said in the law. be ye holy for I your lord god am holy. O god omnipotent thy grace be unto us helping so that we which have taken the office of p̄sthode may reverently & devoutly serve the with all purity/ & good conscience. & if we may not live in so great innocency of life as we ought to do: give us grace at the least that we may wepe & sorrow the evils that we have committed: and done so that in spiritual meekness/ & purpose of good will we may from henceforth strongly serve the with fervent courage.   

¶ With how great diligence he ought to prepare himself that should receive the sacrament of Jesus christ. Ca. xii  
over lord saith I the lover of purity & the liberal giver of all holiness: I search the pure clean heart & there will I rest. Make ready than for me thy heart/ & I shallbe with the than: as I was with my disciples. At Ester I shall come & dwell with the if thou wilt: but than it behooveth the to mundify & cleanse the habitation of thy heart fro all sins: leave all brute & noise of the world with all thy vices & enclose and shut the in thy chamber as doth a solitary bird under the evesynges of an house. & remember all the excesses & all thy defauttes committed: with all thy soul & bitterness of heart. For a good friend will make ready to his well-beloved friend a good and a pleasant place to dwell in/ & in that doing is well known with what good affection he receiveth his said friend. It is for truth that thou oughtest to understand that thou mayst not satyfye by any merit or labour of thyself: not and thou didst labour with the best of thy power by a hole year thought thou haddest none other thing to do. But thou shalt understand that by my only power and grace: is permitted/ & granted unto the to come unto my table. & if a poor man were called unto the table of a rich lord: and the poor man had none other thing to give again for the benefits of that rich man/ but sweetly/ & meekly to thank him he would do it. so oughtest thou to do diligently as much as is in thee: & not by custom/ or necestite: But with all dread/ reverence/ & affection. Thou oughtest to take the blessed body of our lord god: sith that it list the him to come unto the. Certainly I am he that calleth thee: & I have commanded it so to be done/ & I shall supply that faylethe in the wherefore come and receive me. & when in that doing I give unto the the grace of devotion: yield thou thanks unto me thingod. Nat thinking that thou art worthy thereof of thyself but that I have had mercy of the. and if thou have not that grace when thou wouldest: but feel thyself dry/ & unlusty: yet continue thy orysou with sorrowful weeping/ and smite at my door without ceasing unto the time thou may receive a little crome or drop of healthful grace. & know it of troth thou hast moche need of me: and I have none of the. Thou comest not to sanctify me: but I am he that shall santyfye thee/ & make the better to the end that thou mayst be unight with me to receive new grace & purpose amendment Be not in will to defer me grace: but with all diligence pmprayre thy heart to receive within the thy loving lord. & not only this prepayre the before thy communion/ but also maintain & keep the after the receiving of thy said holy sacrament in that same devotion in as much as thou mayst. For thou oughtest to have no less diligence than thou hadst afore. For the good & diligent keeping of thy soul after the receiving of the blessed sacrament is a good preparation to obtain the more great grace. And they that so donat: show themself greatly evil disposed/ when they habandowne themself so soon & so largely to outward solace/ & in ward pleasures wherefore keep the from great brute & speaking/ & abide in the secret graces & fruits of thy god. for thou hast him that all the world may not take away/ & I am he to whom thou oughtest to give the by such manner that from henceforth thou live no more in thyself: but in me only.   

¶ How the devout soul ought effectuously with all his heart to be unight unto jesus christ. Ca. xiii  
O Lord who shall yield unto me that I may find the sole/ & that I may open to the all my heart/ & joy with y● as my poor soul desireth/ & that here be no creature to behold me: but thou alone to speak to me/ & I to the good lord as of custom one friend speaketh to another secretly: here of I desire & pray the lord Jesus to th'end that I may fully be unyght unto y● & withdraw my heart fro all other create things that I may the sooner learn the etnnall & heavenly things by the mean of the receiving of this holy sacrament. Alas my good lord when shall I be unight & gathered all hole in y●/ & utterly forget myself. thou art in me & I with the. & thus assembled make us dwell together I say the truly thou art my chosen & beloved lord/ and it hath pleased thy benign grace to be inhabited in my soul all the days of my life. Thou art my peseable well: in whom is sovereign peace and true rest: without the there is no thing but labour/ sorrow/ & infinite misery. Thou my god art closed & hid in council of thy familiars: which be not commune to the evil folks. ¶ But thy familiar speaking is with the meek & simple folks. O lord how good benign/ & sweet is thy spirit which to the end thou mayst she we unto the sons & children thy sweetness: haste vouchedsave to refressh them again & gives to them refection of thy right sweet breed descended from heaven. Certainly there is none other so great a nation lacking Christ's feithe that hath their gods so near unto them as thou art our god/ & lord to all thy faithful christian people: to whom thou givest thy blessed body to eat for their daily comfort/ and to raise their hearts to high celestial things. O what other folks be there so noble as be the christian people. or what creature is there so strongly beloved under heaven as is the devout soul in whom god entereth and giveth feeding with his own glorious flesh and blood. O grace inestimable & marvelous worthiness O love without measure singularly shewede unto man: But what shall I yield unto god/ & wherewith shall I recompense this so great grace & charity. Truly there is no thing I may give more agreeable to his mercy than to join my heart perfitly unto him. And when my soul shallbe perfitly unight with him: Thanshall my inward party's joy. And than my lord will say unto me/ If thou wilt be with me I will be with the. And I shall answer him: blessed lord I beseech the dwell with me for all the desire of my heart is to be with the inseꝑable without departing.   

¶ Of the brenning desire that some creatures have in the blessed body of our lord Jesus christ. Ca. xiiii  
O Lord how great is the multitude of thy sweetness/ which thou hast hid for them that dread the. when I remember me of many devout persons: that have come to this thy holy sacrament with so great fervent affection/ & devotion. I am than many times in myself confused/ a have great shame that I go unto the altar & table of that holy communion so rudely with so cold devotion/ & am so dry without affection of heart. I am abashed that I am not all hole inflamed in thy presence/ & so strongly drawn/ & establesshed as many good devout persons have been. which by the great desire of this holy sacrament & sensible love of heart might not contain ne withhold them from weeping. But effectuously with mouth/ heart/ & body came unto that good lord: as to the living fountain of all bounty/ & may not attain to fulfil their hunger: but if they take thy holy body which they so the siorously/ affecconnally/ & spiritually may receive. O true/ & benign faith of them that puably showeth the ornament of thy holy presence. To them is verily known their god in breaking of breed/ which brenneth and broileth so strongly the herter of them in the love of jesus Crist. Certainly such affection/ devotion/ & vehement brenning love is far● from me. O good sweet & benign jesus be unto me piteous/ and ready to give and grant to thy poor beggar sometime to feel a little of that heartily love and affection in the receiving of thy holy body: to the end that my faith may be more farm & my hope more perfight in thy bounty/ and my charity sometime so ꝑfightly inflamed that I may experiently have the heavenly mannat hat never may fail. I know certainly the might of thy mercy may lend me thy grace so much desired and vysete me benygly with a brenning spirit when the day of thy good pleasure shall come. And▪ though I be not inflamed with so great desire of thy specy all devout things yet have I desire by thy grace to be inflamed with that brenning love. praying the good lord that I may be made ● tyner with all such thy fervent lovers: & that I may be numbered in their devout company.  
Amen.   

¶ How meekly thou oughtest to beseech the grace of devotion and to renounce thyself. Cap xu  
IT behoveth the instantly to seche the grace of devotion/ & to ask incessauntly to abide it patiently faithfully/ joyously to receive it/ & meekly to conserve. & with that studiously to remit unto god the time & the manner of his so verayne visitation/ unto the time his pleasure be to come unto the. & principally thou oughtest to meek thee/ when thou felyst but little devotion within the. & for all that thou oughtest not to late thyself to fall/ or sorrow to much inordinately. For full often our blessed lord in a short moment giveth the which before he hath long time denied. Also sometime he giveth at the end of praiours that he did defer at the beginning of the same. If alway grace were so soon given that a man might have it at his will or wysche/ it should not be easily borne of a weyk & inꝑfect soul. And therefore in good hope & meek patience the grace of devotion ought to be abiden & thou oughtest to impute it unto thyself & to thy sins when it is not given unto the or when it is secretly take away from the sometime a little thing it is that may let or hide thy grace if that may be called little that letteth so great a vail. But be it little or great if thou take that same away & perfectly overcome it thou shalt obtain that thou desirest or incontinent that thou with all thy heart hast given thyself to god. And therefore seek not this nor that at thy pleasure: but put the hole in the hands of god Thou shalt certainly find thyself unyght unto him/ and in great peas of thy soul. For there is no thing/ that aught to be so savoury & pleasant/ as is the pleasure & divine will of god Than who somever life up his intent unto god with a simple perfect heart/ so void him & make him naked from all disordinat love or pleasure to any create things of all the world he is most meet to receive the gift of devotion. Forowre lord gave his blessing there where he found the vessels clean & void. And the more perfectly that any renounce mortify despise/ & contemn themself & all the low things/ the sooner grace shall enter & copiously abound so that he shall feel his heart lift up as though it were set in a freedom and then he shall see his heart largely abound/ & marvelously joy with in himself for that the hand of god shallbe over wym and he shall submit him perpetually into his holy hands. And so shall the man be blessed that secheth god with all his heart & his soul shall be taken in vain works. But such one certainly in the receiving the holy body of jesus Criste meryteth and deserveth the grace of divine unyon unto god.  
¶ For he beholdeth not only his proper devotion/ & consolation: but the great honour & glory of god.   

¶ How we ought to she we our necessites unto Jesus christ and ask him benign grace. Cap xvi  
O Right sweet & most beloved lord/ which I now desire to receive. Thou good lord knowest the sickness of soul and necessity that I suffer. In what evils/ and vices I sleeping am put. How often grieved/ tempted/ troubled and dissolute. I come unto the lord to have consolation and comfort. I speak to the lord thou knowest all my secret and inward thoughts/ which be▪ manifest/ & open unto the. It is thou only that perfectly mayest help me for thou knowest what unto me necessary: and of what goods above all other I have moostenede.  
¶ Albeit I am poor in virtue: alas yet merciful lord behold me being here before the poor and naked: demanding piteously thy sweet grace & mercy. And give thy poor beggar that dieth for hunger/ some of thy heavenly refection and chafe my cold heart with the brenning flame of thy love. And illumine me that amblyndede/ and may not see: with that clearness of thy presence. ¶ Take away from my thought: all the earthly and inwardly things: and turn them unto me and make me think them foul and bitter and all grievous and contrary things unto me.  
¶ And they that may please thee: I may take also in pleasure. And all earthly create things to have in oblivion/ and redress my heart toward is the into heaven. And late me not waver nor err upon earth: but thou only to be my sweetness & consolation: my meet & drink: my love and all my joy: so that my will be changed. inflamed and burn allunto the So that I may be made a spirit & inwardly unight unto that by grace/ & brenning love. and suffer me not blessed saviour to depart from the fasting & dry with hunger & thirst: but do with me mercifully: as often: as thou hast done marvelously in thy holy servants. what meruele is it unto me that am not all inflamed in thee: saying that thou art the brenning fire alway illumyning and lightening the understanding of thy creatures.   

¶ Of the brenning love & great affection that we should have to receive our saviour christ Jesus. Cap xvii  
O Lord god in sovereign devotion brenning love/ and all fervent affection of heart: I desire as many other holy/ & devout persons have desired to receive which hath been greatly pleasant unto the holiness of their life by great devotion. O my god and eternal love & my eternal felicity. I by right great desire wish to receive the as worthily/ and as reverently as ever did any of thy holy servants. All be it that I am not worthy to have so great feelings of devotion: yet offer I unto the affections of my heart asverely as though I had all the brenning & flaming desires that they had. Also I give and offer unto the insoveraine reverence/ & veneration: all that a good debonayer heart may contain. And will not nor covet to reserve any thing to myself: but offer and make sacrifice unto the with free/ and perfyght will myself with all my good is. Lord god my cre: +ature & redeemer this day I desire to receive the with such affection/ reverence/ praising/ honour worthiness/ and love & such faith hope/ & puryte as thy right holy mother & glorious virgin mary conceived thee: when she answered meekly & devoutly unto th'angel the shewede unto her the holy mystery of the incarnation of thee: the son of god. ¶ See here the hand maid of god/ so be it done as thou hast said And the right excellent precursor saint Iohn baptist that with great joy sprang in thy presence by inspiration of y● holy ghost than being within the womb of his mother. And afterward beholding the jesus walking meekly among men he greatly mekinge himself to the same with a devout mind said. The friend of the spouse standeth and hearkeneth & with comfort joys for to here the voice of the spouce. And so I wische to be inflamed with great & holy desire/ & with all my heart present me unto thee: & for that I give & offer unto the for me/ & for all them that be recommended unto my prayers: all the jubilations of devout hearts with brenning affections: that excessive thoughts: the high and spiritual illumynaconns'/ & the heavenly visions with all the virtues/ & praisynge as well celebrate as to be celebrated of all the creatures of heaven & earth: to th'end that thou lord be worthily praised & perpetually glorified of all creatures besecheing the lord to receive my prayers & desires of thy infinite benedictions & praisings without end: which right wisely be due unto the after the great abundance & multitude of thy inestimable magnificence. And so my desire is to yield unto the at all hours & all momentis of time/ & so I desire & beseech all the heavenly spirits with all faithful christian creatures for to yield unto the praisings. with effectuous prayers: all the universal people praise the. All generations/ & kinds magnify the holy/ and sweet name in great joy/ & brenning devotion. & that they that celebraties that right high and holy sacrament/ & receiveth it in plain faiths/ and great reverence & devotion: may merit towardis the/ and find grace & mercy. And for me wretched sinner I meekly beseech the when I shall have a taste of that sweet unyon/ & devotion so much wished & desired: that I may be fulfilled & fed so marvelously at that heavenly & holy table: that at my deꝑtinge from thence: thou good lord will have me poor sinner in thy piteous remembrance.   

¶ That a man should not be to curious a inquisitor of the holy sacrament: but a meek follower of christ Jesus in submitting his reason & feeling to the holy faith. Ca. xviii  
IT behoves the to keep the from to curious inquysicyon of the right profound sacrament if thou wilt not be confounded in thy proprevyce/ and drowned in the deppeth of opinions. For he that will inquire of the high majesty of god: he shall anon be oppressed & thrust down from the glory of the same. God may open more than man may understand. The devout/ & meek inquisition of truth is alway ready to be doctryned and taught. And if thou study to god by the holy/ true and entire sentences of holy faders: it is not reprovable: but well to be praised. And that simpleness is well to be praised: that leaveth the ways of dyfficultyes/ & questions/ and goeth by the plain/ and firm path of the commandments of god. Many have lost their devotion: in seeking so besily the high inspekeable things. ¶ It is enough to demand of the fast faith. pure/ and clean life and not the high and subtle profound mysteries of god. for if thou may not comprehend and understand that/ that is within thee: how mayst thou than understand things that be above the. submit the than meekly unto god & all thy understanding to the faith of holy church/ and the light of true science shall be given unto the as shallbe to the most necessary and profitable. Some be greatly tempted with the faith of that holy sacrament: but that is not to be reputed unto them: but rather unto that cursed enemy the fiend. And for that let not thy good will/ nor dispute not in thy thowghtes: nor answer not to the doubts that the enemy of hell bringeth before thee/ but firmly trust in the words of god. and believe in saints: and holy prophets: and than shall that cursed enemy soon ●●e from the. It is often profitable that the servants of god suffer/ & sustain such assaults. For the enemy tenpteth not the miss creauntes/ & unfaithful people: nor also the great sinners that he surely holdeth & possedeth: but he tempteth/ trayvaileth/ and tormenteth in divers manners the good faithful and christian creatures. And therefore keep the always with meek true faith. & doubt the nought: but come unto this holy sacrament with lowly reverence. And that thou mayst not understand: commit it unto almighty god/ for he shall not deceive thee: But he shall be deceived: that to moche trusteth in himself. God walked with the simple people and showed himself openly unto the meek. He gave understanding unto them that were poor in spirit. And he hid his grace and secrets from them that were proud/ high & curious. For the human reason may lightly err & be deceived: but the true faith may never deceive nor fail. All reason and natural inquisition ought to follow faith: without farther reasoning. ¶ Fast faith and true love surmonteth all curious inquisition: principally in this matter. and marvelously openeth to understanding in secret manner of this holy and right excellent sacrament. ¶ O eterdall god and without measure of might: and bounty: which hast made the infinite great and wonderful things in the heaven and earth which none is sufficient to inquire/ understand or find the secrets of thy so marvelous works. and therefore they be called in estymable: for man's reason no wther may/ nor can comprehend thy works. To whom god lord almighty: be given laud/ and praising wytheouten end.  
Amen.  
¶ Thus endeth the forth book following jesus christ & the condemning of the world.    

¶ This book Imprinted at london in Fleetstreet at the sign of the George by Richard Pynson printer unto the Kings noble grace.  
Richard Pynson  
Deo gracias.