THE FOLLOWING OF CHRIST, TRANSLATED OUT of Latin into English, newly corrected and amended.  
Whereunto also is added the golden Epistle of Saint bernard.  
And now lastlly the rules of a Christian life, made by john Picus the elder earl of mirandula.  
Anno. 1585. Cum Privilegio.   

The introduction.  
HEreafter followeth a book called in Latin Imitatio Christi, that is in English, the following of Christ, wherein be contained four little books. Which book, as some men affirm, was first made and compiled in Latin by the famous Clerk master john Gerson, Chancellor of Paris. And the said four books be now of late newly translated into English in such manner as hereafter appeareth. And though three of the first books of the said four books have been before this time right well and devoutly translated into English by a famous Clerk called master William Atkinson which was a doctor of divinity, Yet for as much as the said translator for some cause him moving) in divers places left out much part of some of the Chapters, and sometime varied from the letter, as in the third chapter, and in the. 18 and. 19 chapters of the first book, and also in divers other chapters of the said three books will appear to them that will examine the Latin and the said first translation together: Therefore the said. 3. books be eftsoons translated into English, in such manner as hereafter followeth, to the intent that they that list may at their pleasure be occupied with the one or the other, after as their devotion shall stir them when they have seen them both. And after the said three books followeth the fourth book, which was first translated out of French into English, by the right noble and excellent Princes Margaret late Countess of Richmondo and Darbye, mother unto the noble Prince of blessed memory King Henry the. 7. father unto our late joveraine Lord King Henry the. 8. And for as much as it was translated by the said noble Princes out of French, it could not follow the Latin so nigh nor so directly as if it had been translated out of Latin. And therefore it is now translated out of Latin, and yet nevertheless it keepeth the substance and the effect of the first translation out of French, though sometime it vary in words, as to the Reader will appear. And in the latter end, after the fourth book, is a short moral doctrine, which is called The spiritual glass of the soul. And it is right good and profitable to every person oft times to look upon it.   

A preface to the book following.  
Among many Treatises, which have been put out both in Latin and English, in this perilous world, to seduce the simple people, & to bring them from the unity of the Catholic Church into perverse and abominable errors, there hath been also in time passed before made by divers learned and virtuous men many good Treatises, which if men would be so diligent to look upon, as they are curious to look on the other they should not so soon fall from the true knowledge of Christ's doctrine, and the right sense of holy Scripture, which ever hath been taught by continual succession in his holy Church, of the holy ghost, the spirit of truth, who shall ever remain with it. And among many of these good Treatises, there is one called, the Imitation or following of Christ, which in my judgement is excellent: and the more it is seriously and advisedly read and looked upon, the more it shall like every Christian Reader, who will set his mind earnestly to follow Christ his steps. Let them prove by reading every day a chapter when they have best leisure; and I doubt not, but they shall find my sayings true. I have read it over very many times, and the more I read, the more I like it and find profit to my soul health. It teacheth the true mortification of the flesh to the spirit, according to the right sense of holy Scripture, and the doctrine of 5. Paul. Which I considering desired the Queen's highness printer to take the pains eftsoon to imprint it, seeing the other is worn away, which was very faulty in many places. And in this he hath done his diligence in correction thereof, as you shall well perceive in conferring them together. Thus far you well in Christ, and pray for them that have taken pains in this behalf.   

Hereafter followeth the chapters. of this present book.  

OF the Imitation or following of Christ, and of the despising of all vanities of the world. Cap. 1. Fol. 1.  
Against vain seculor cunning, and of a meek knowing of ourself. Cap. 2. fol. 2.  
Of the teaching of truth. cap. 3. fol. 3.  
That light credence is not to be given to words. cap. 4. fol. 5.  
Of the reading of holy Scripture. cap. 5. fol. 6.  
Of inordinate affections. cap. 6, fo. 6.  
That vain hope and elation of mind are to be fled and avoided. cap. 7. fo. 7.  
That much familiarity is to be fled. cap. 8. fo. 7.  
Of meek subjection and obedience, and that we shall gladly follow the counsel of other. cap. 9 fo. 8.  
That we should avoid superfluite of words, and the company of worldly living people. cap. 10. fo. 9  
The means to get peace, and of desire to profit in virtues. cap. 11. fo. 9  
Of the profit of adversity. cap. 12. fo. 11.  
Of temptations to be resisted. cap. 13. fo. 11.  
That we shall not judge lightly other men's deeds, nor cleave much to our own will. cap. 14. fo. 14.  
Of works done in charity. cap. 15. fo. 14.  
Of the suffering of other men's defaults. cap. 16. fo. 15.  
What should be the life of a true religious person. cap. 17. fo. 16.  
Of the examples of holy fathers. cap. 18. fo. 17.  
Of the exercises of good religious persons. cap. 19 fo. 18.  
Of he love of onelines & silence. cap. 20. fo. 20.  
Of compunction of the heart. cap. 21. fo. 22.  
Of the considering of the misery of mankind and wherein the felicity of man standeth. cap. 22. fol. 24.  
Of the remembrance of death. cap. 23. fo. 26.  
Of the judgement, and of the pain that is ordained for sin. cap. 24. fol. 28.  
Of the fervent amending of all our life, and that we shall specially take heed of our own soul health before all other. cap. 25. fo. 31.   

The Chapters of the second book.  
OF inward conversation. cap. 1. fo. 34.  
Of a meek knowing of our own defaults. cap. 2. fo. 37.  
How good it is for a man to be peaceful. cap. 3. fo. 38.  
Of a pure mind and a simple intent. cap. 4. fo. 39  
Of the knowing of ourselves. cap. 5. fo. 39  
Of the gladness of a clean conscience. cap. 6. fo. 40.  
Of the love of jesus above all things. cap. 7. fo. 42.  
Of the familiar friendship of jesus. cap. 8. fo. 42.  
Of the wanting of all solace and comfort. cap. 9 fo. 44.  
Of yielding of thanks to God for his manifold graces. cap. 10. fo. 47.  
Of the small number of lovers of the cross. cap. 11. fo. 48.  
Of the way of the cross, and how profitable patience is in adversity. cap. 12. fo. 50.   

The chapters of the third book.  
OF the inward speaking of Christ to a faithful soul. cap. 1. fo. 54.  
How almighty God speaketh inwardly to man's soul without sound of words. cap. 2. fo. 55.  
That the words of God are to be heard with great meekness, and that there be but few that ponder them as they ought to do. cap. 3. fo. 56.  
A prayer to obtain the grace of devotion cap. 4. fo. 57  
How we ought to be conversant in truth and meekness before God. cap. 5. fo. 58.  
Of the merucious effect of the love of gods cap. 6. fo. 60.  
Of the proof of a true lover of God. cap. 7. fo. 62.  
How grace is to be kept close through the virtue of mookenos. cap. 8. fo. 63.  
How we shall think through meekness ourself vile and abject in the sight of God. cap. 9 fo. 65.  
How all things are to be referred to God at end of every work. cap. 10. fo. 66.  
That it is sweet and delectable to serve God, and to forsake the world. cap. 11. fo. 67.  
That the desires of the heart ought to be well examined & well to be moderated. cap. 12. fo. 69.  
How we should keep patience, and continually strive against all concupiscence. cap. 13. fo. 69.  
Of the obedience of a meek subject after the example of our Lord jesus Christ. cap. 14. fo. 71.  
Of the feeret and hid judgements of God to be considered, that we be not proud of our good deeds. cap. 15. fo. 72.  
How a man shall order himself in his desires. cap. 16. fo. 73.  
A prayer that the will of God be alway fulfilled. cap. 17. fo. 74.  
That the very true solace and comfort is in God. cap. 18. fo. 74.  
That all our study and business of mind ought to be put in God. cap. 19 fo. 75.  
That all temporal miseries are gladly to be borne through the example of Christ. cap. 20. fo. 76.  
Of patient suffering of injuries and wrongs and who is truly patient. cap. 21. fo. 77.  
Of the knowledge of our own infirmities, and of the miseries of this life. cap. 22. fo. 78.  
How a man should rest in God above all thing. cap. 23. fo. 79.  
Of the remembering of the great and manifold benefits of God. cap. 24. fo. 81.  
Of four things that bring peace into the soul. cap. 25. fo. 83.  
A prayer against evil thoughts. cap. 26. fo. 83.  
A prayer for the clearing of man's mind. cap. 27. fo. 84.  
That it is not good to search curiously an other man's life. cap. 28. fo. 85.  
In what thing peace of heart and greatest profit of man standeth. cap. 29. fo. 85.  
Of the liberty, excellency, and worthiness of a free mind. cap. 30. fo. 86.  
That private love most letteth a man from God. cap. 31. fo. 87.  
A prayer for the purging of man's soul. and for heavenly wisdom, and the grace of god to be obtained and had. cap. 32. fo. 88  
Against the evil saying of detractors. cap. 33. fo. 89.  
How almighty God is to be inwardly called unto in time of tribulation. cap. 34. fo. 89.  
Of the help of God to be asked, and of a full trust to recover through devout prayer our former grace. cap. 35. fo. 90.  
How we should forget all creatures that we might find out creator. cap. 36. fo. 92.  
How we should forsake ourself and thrust down: all covetoushes out of our hearts. cap. 37. fo. 93.  
Of the unstableness of man's heart, and that our final intent in all things should be to God. cap. 38. fo. 94.  
How our Lord God savoureth to his lover sweet above all things. cap. 39 fo. 95.  
That there is no full surety fro temptation in this life. cap. 40. fo. 96.  
Against the vain judgements of man. cap. 41. fo. 97.  
Of a pure and whole forsaking of ourself and of our own will, that we might get the freedom of spirit, and follow the will of God. cap. 42. fo. 98.  
How a man shall rule himself in outward things, and how he ought to call to God for help in all perils and dangers. cap. 43. fo. 99  
That a man should not be importune in his business. cap. 44. fo. 100  
That a man hath no goodness of himself, and that he may not rightfully glorify himself in any thing. cap. 45. fo. 101.  
How all temporal honour is to be despised, cap. 46. fo. 102.  
That our trast is not to be put in worldly people. cap. 47. fo. 103.  
That we should eschew vain secular cunning. cap. 48. fo. 104.  
That we should not regard much outwards things, ne ponder but little the judgement of man. cap. 49. fo. 105.  
That man he not alway to be beloved, for that they so lightly offend in words. cap. 50. fo. 106.  
That we shall put all our confidence in God, when evil words be spoken to us. cap. 51. fo. 107  
How all grievous things in this life are gladly to be suffered, for winning of the life that is to come. cap. 52. fo. 109.  
Of the day of eternity, and of the miseries of this life. cap. 53. fo. 110.  
Of the desire of everlasting life, and of the great reward that is promised to them that strongly fight against sin. cap. 54. fo. 112.  
How a man that is desolate aught to offer himself wholly to God. cap. 55. fo 114.  
That it is good that a man give him self to meek bodily labours, when he feeleth not himself disposed to high works of devotion. cap. 56. fo. 117.  
That a man shall not think himself worthy to have comfort, but rather to have sorrow and pain, and of the profit of contrition. cap. 57 fo. 117.  
That grace will not be mixed with love of worldly things. cap. 58. fo. 119.  
Of the diversities and divers motions between Nature and grace. cap. 59 fo. 120.  
Of the corruption of nature, and of the worthiness of grace. cap. 60 fo. 123.  
That we ought to forsake ourself, & to follow Christ by bearing of his cross. cap. 61. fo. 125.  
That a man shall not be overmuch cast into heaviness, though he happen to fall into some defaults. cap. 62. fo. 126.  
That a man shall not search the judgements of God. cap. 63. fo. 127.  
That all our hope and trust is to be put in God only. cap. 64. fo. 130.   

The chapters of the fourth book.  
With how great reverence Christ is to be received. cap. 1. fo. 132.  
That the great goodness and charity of God is given to man in this blessed Sacrament. cap. 2. fo. 136.  
That it is very profitable oft to be housled. cap. 3. fo. 137.  
That many commodities be given to them that devoutly receive this holy Sacrament. cap. 4. fo. 139.  
Of the worthiness of the Sacrament of the Altar, and of the state of Priesthood. cap. 5. fo. 141.  
Of the inward remembrance and exercise that a man ought to have afore the receiving of the body of Christ. cap. 6. fo. 142.  
Of the discussing of our own conscience, & of the purpose of amendment. cap. 7. fo. 142.  
Of the oblation of Christ on the Cross, and of a full forsaking of ourself. cap. 8. fo. 144.  
That we ought to offer ourself & all ours to God, and to pray for all people. cap. 9 fo. 144.  
That the holy communion is not lightly to be forborn. cap. 10. fo. 146.  
That the body of Christ and holy Scripture are most necessary for the health of man's soul. cap. 11. fo. 148.  
That he that shall be housled aught to prepare himself thereto with great diligence. cap. 12. fo. 150.  
That a devout soul should greatly desire with all his heart to be united to Christ in this b●essed Sacrament. cap. 13. fo. 151.  
Of the burning desire that some devout persons have had to the body of Christ. cap. 14. fo. 153.  
That the grace of devotion is gotten through meekness & forsaking of ourself. cap. 15. fo. 154  
That we should open all our necessities to Christ, and ask his grace. cap. 16. fo. 155.  
Of the burning love and great affection that we should have to receive Christ. cap. 19 fo. 161  
That a man shall not be a curious searcher of this holy Sacrament, but a meek follower of Christ, subduing alway his reason to the faith. cap. 18. fo. 157.   
Here endeth the Table.   


Of the Imitation or following of Christ, and of the despising of all vanities of the world. The first Chapter.  
HE that followeth me (sayeth Christ our Saviour) walketh not in darkness, but he shall have the light of life These be the words of our Lord jesus Christ, whereby we be admonished and warned, that we shall follow his teachings, and his manner of living, if we will truly be illumined, & be delivered from all blindness of heart. Let all the study of our heart be therefore from henceforth, to have our meditation wholly fixed in the life, & in the holy teachings of jesus Christ: for his teachings are of more virtue, & of more ghostly strength, then are the teachings of all Angels and saints. And he that through grace might have the inner eye of his soul opened into the soothfast beholding of the Gospels of Christ, should find in them Manna, that is to say, spiritual food of the soul: but it is often times seen, that some persons which oft hear the Gospels of Christ, have little sweetness therein, and that is, for that they have not the spirit of Christ. Wherefore, if we will have the true understanding of Christ's Gospels, we must study to conform our life to his life as nigh as we can. What availeth it a man to reason high secret mysteries of the Trinity, if he lack meekness, whereby he displeaseth the Trinity? Truly nothing. For high curious reasons make not a man holy nor rightwise, but a good life maketh him beloved with God. I had rather feel compunction of heart for my sins, then only to know the definition of compunction. If thou couldst all the Bible without the book, and also the sayings of all Philosophers by heart, what should it profit thee without grace and charity? All that is in this world is vanity, but to love God, and only to serve him. This is the most noble and the most excellent wisdom that may be in any creature, by despising of this world to draw daily nearer and nearer to the kingdom of heaven. It is therefore a great vanity to labour inordinately for worldly riches, which shortly shall perish, and to covet honour, or any other inordinate pleasures or fleshly delights in this life; whereby a man after this life shall be sore and grievously punished. How great a vanity is it also to desire a long life, and little to care for a good life: to heed things present, and not to provide for things that are to come: to love things that shortly shall pass away, and not to haste thither where is joy everlasting. Also have this common proverb oft in thy mind, That the eye is not satisfied nor fully pleased with the sight of any bodily thing, ne the ear with hearing: and therefore study to withdraw the love of thy soul from all things that be visible, and turn it to things that be invisible. For they that follow their sensuality, hurt their own conscience, and lose the grace of God.   

Against vain secular cunning, and of a meek knowing of ourself. The 2. Chapter.  
EVery man naturally desireth to know: but what availeth knowledge without the dread of God? A meek husband man that serveth god; is much more acceptable to him, than is a curious Philosopher, which considering the course of heaven, wilfully forgetteth himself: He that well knoweth himself, is vile and abject in his own sight, and hath no delight in the vain praisings of man. If I knew all things that be in this world without charity, what should it avail me before God, that judgeth every man after his deeds? Let us therefore cease from the desire of such vain knowledge: for often times is found therein great destruction and deceit of the enemy, whereby the soul is much hindered and let from the perfect and true love of God. They that have great cunning, desire commonly to be seen, and to be holden wise in the world, and there be many things, that the knowledge of them bring but little profit and fruit to the soul, and he is very unwise that taketh heed to any other thing, then to that which shall profit him to the health of his soul. Words feed not the soul, but a good life refresheth the mind, and a clean conscience bringeth a man to a firm and stable trust in God. The more cunning thou haste, if thou live not thereafter, the more grievously shalt thou therefore be judged, for the misusing thereof. Therefore raise not thyself into pride, for any craft or cunning that is given unto thee, but have therefore the more fear and dread in thy heart: for certain it is, that thou must hereafter yield therefore the straighter account. If thou think that thou knowest many things, and hast great cunning, yet know it for certain, that there be many more things that thou knowest not: and so thou mayest not rightwisely think thyself cunning, but oughtest rather to confess thine ignorance and uncunning. Why wilt thou prefer thy self in cunning before other, sith there be many other more excellent and more cunning than thou, and better learned in the law? If thou wilt any thing learn and know, profitably to the health of thy soul, learn to be unknown, and be glad to be holden vile & nought, & uncunning as thou art. The most high and the most profitable cunning is this, a man to have a soothfast knowledge, and a full despising of himself. Also a man not to presume of himself, but alway to judge and think well and blessedly of other, is a sign & a token of great wisdom, and of great perfection and singular grace. If thou see any person sin, or commit any great crime openly before thee, yet judge not thyself to be better than he, for thou knowest not how long thou shalt persever in goodness. We be all frail: but thou shalt judge no man more frail than thyself.   

Of the teaching of truth. The .3. Chapter.  
Happy and blessed is that person whom truth teacheth and informeth, not by figures, or by deceitful voices, but as the truth is: our opinion and our wit many times deceiveth us, for we see not the truth. What availeth us the knowledge of such things as shall neither help us at the day of judgement if we know them, nor hurt us if we know them not. It is therefore great folly to be negligent in such things as be profitable and necessary to us, and to labour for such things that be but curious and damnable. Truly if we do so, we have eyes but we see not. And what availeth us the knowledge of the kind and working of creatures? truly nothing. He to whom the everlasting word (that is jesus) speaketh ●is discharged of many vain opinions, and of that word all things proceed, and all things openly show and cry, that he is God. No man without him understandeth the truth, ne rightfully judgeth, but he to whom all things is one, and he that all things draweth into one, and all things setteth in one, and desireth nothing but one, may quickly be established in heart, and be fully pacified in God. O truth that God art, make me one with thee in perfect charity, for all that I read, hear, or see without thee, is grievous to me, for in thee is all that I will or may desire. Let all Doctors be still in thy presence, and let all creatures keep them in silence, and thou only Lord speak to my soul. The more that man is joined to thee, and the more that he is gathered together in thee, the more he understandeth without labour high secret mysteries: for he hath received from above the light of understanding. A clean, pure, and a stable heart is not broken ne lightly overcome with ghostly labours, for he doth all thing to the honour of God: and for that he is clearly mortified to himself, therefore he coveteth to be free from following his own wil What hindereth thee more than thy affections not fully mortified to the wl of the spirit? truly nothing more. A good devout man so ordereth his outward business, that it draweth not him to the love of it, but that he compel it to be obedient to the will of the spirit, & to the right judgement of reason. Who hath a stronger battle than he that laboureth for to overcome himself? and that should be our daily labour & our daily desire to overcome ourself, that we may be made stronger in spirit, and increase daily from better to better. Every perfection in this life hath some imperfection annexed unto it, and there is no knowledge in this world but that it is mixed with some blindens of ignorance. And therefore a meek knowing of ourself is a more surer way to God; then is the searching for highness of cunning. Cunning well ordered is not to be blamed, for it is good and cometh of God: but a clean conscience and a virtuous life is much better, & more to be desired. Because some men study to have cunning rather than to live well, therefore they err many times, and bring forth little good fruit or none. O if they would be as busy to avoid sin, and to plant virtues in their souls as they be to move questions, there should not be so many evil things seen in the world, ne so much evil example given to the people, ne yet so much dissolute living in religion. At the day of judgement it shall not be asked of us, what we have read, but what we have done, nor how well we have said, but how religiously we have lived. Tell me now, where be all the great clerks and famous doctors, whom thou hast welknowen? when they lived, they flourished greatly in their learning, and now other men occupy their prebends & promotions, and I can not tell whether they think any thing on them: in their life they were holden great in the world, & now is little speaking of them. O how shortly passeth away the glory of this world, with all the false deceivable pleasures of it? would to God their life had accorded well with their learning, for than had they well studied and read. How many perish daily in this world by vain cunning, that care little for a good life, ne for the service of God. And because they desire rather to be great in the world then to be meek, therefore they vanish away in their learnings as smoke in the air. Truly he is great that hath great charity: and he is great that is little in his own sight, and that setteth at nought all worldly honour. And he is very wise, that accounteth all worldly pleasures as vile dung, so that he may win Christ. And that person is very well taught, that forsaketh his own will, and followeth the will of God.   

That light credence is not to be given to words. The .4. Chapter.  
IT is not good lightly to believe every word or instinct that cometh, but the thing is advisedly and leisurely to be considered & pondered, that almighty God be not offended through our lightness. But alas for sorrow, we be so frail, that we anon believe of other evil, sooner than good. But nevertheless, perfect men be not so light of credence, for they know well, that the frayllie of man is more prone to evil than to good, and that it is in words very unstable. It is therefore great wisdom, not to be hasty in our deeds, ne to trust much in our own wits, nor lightly to believe every tale, nor to show anon to other all that we hear or believe. Take always counsel of a wise man, and covet rather to be instructed and ordered by other, then to follow thine own invention. A good life maketh a man wise to God, and instructeth him in many things, that a sinful man shall never feel ne know. The more meek that a man is in himself, & the more obedient that he is to God, the more wise & the more peaceful shall he be in every thing that he shall have to do.   

Of the reading of holy Scripture. The .5. Chapter.  
Charity is to be sought in holy Scripture, and not eloquence, and it should be read with the same spirit that it was first made. We ought also to seek in holy scripture, ghostly profit rather than curiosity of style, and as gladly shall we read simple and devout books, as books of high learning and cunning. Let not the authority of thine author mislike thee, whether he were of great cunning or little: but that the love of the very pure truth styrr thee to read. Ask not who said this, but take heed what is said. Men pass lightly away, but the truth of God ever abideth. Almighty God speaketh to us in his Scripture in divers manners, without accepting of persons: but our curiosity oft letteth us in reading of Scripture, when we will reason and argue things that we should meekly and simply pass over. If thou wilt profit by reading of Scripture, read meekly, simply, and faithfully, & never desire to have thereby the name of cunning. Ask gladly, and hear meekly the sayings of saints, & mislike not the parables of ancient fathers, for they were not spoken without great cause.   

Of inordinate affections. The 6. Chapter.  
When a man desireth any thing inordinately, forthwith he is unquiet in himself. The proud man, & the covetous man never have rest: but thee meek man, and the poor in spirit liveth in great abundance of rest & peace. A man that is not yet mortified to himself, is lightly tempted and overcome in lietl and small temptations. And he that is weak in spirit, and is yet some what carnal, and inclined to sensible things, may hardly withdraw himself from worldly desires: And therefore he hath oft great grief & heaviness in heart, when he withdraweth him from them, and he disdaineth anon, if any man resist him, and if he obtain that he desireth, yet is he unquieted with grudge of conscience, for he hath followed his passion which nothing helpeth to the getting of that peace be desired. Then by resisting of passions is gotten the very true peace of heart, and not by following of them. There is therefore no peace in the heart of a earnall man, nor in the heart of a man that giveth himself all to outward things: but in the heart of a ghostli man or woman which have their delight in God, is found great peace and inward quietness.   

That vain hope and elation of mind are to be fled and avoided. The .7. Chapter.  
HE is vain that putteth his trust in man, or in any creature. Be not ashamed to serve other for the love of jesus Christ, and to be poor in this world for his sake: trust not thyself, but all thy trust set in God: do that in the is to please him, & he shall well help forth thy good will. Trust not in thine own cunning, neither in the cunning or policy of any creature living, but rather in the grace of God, which helpeth meek persons, and those that presume of themselves, he suffereth to fall till they be meek. Glorify not thyself in thy riches, nor in thy worldly friends, for that they be mighty, but let all thy glory be in god only that giveth all things, and that desireth to give himself above all things. Exalt not thyself for the largeness or fairness of body, for with a little sickness it may be soon defouled. joy not in thyself for thy ability or readiness of wit, lest thou displease God, of whose gift it is all that thou haste. Hold not thyself better then other, lest happily thou be thereby impaired in the sight of God, who knoweth all that is in man. Be not proud of thy good deeds, for the judgements of God be other than the judgements of man, to whom it displeaseth oft times, that pleaseth man. If thou have any goodness or virtue in thee, believe yet that there is much more goodness & virtue in other, so that thou mayest alway keep thee in meekness. It hurteth not though thou hold thyself worse than any other, though it be not so in deed, but it hurteth much if thou prefer thyself above any other, be he never so great a sinner. Great peace is with the meek man, but in the heart of a proud man is alway envy and indignation.   

That much familiarity is to be avoided. The .8. Chapter.  
OPen not thy heart to every person, but to him that is wise, secret, and dreading God. Be seldom with young folks and strangers: Harter not rich men, and afore great men do not lightly appear. Accompany thyself with meek persons and simple in heart, who be devout & of good governance, and treat with them of things that may edify and strength the soul. Be not familiar to any woman, but all good women commend to God. covet to be familiar only with God and with his Angels: but the familiarity of man, as much as thou mayest, look thou eschew. Charity is to be had to all: but familiarity is not expedient. Sometime it happeneth, that a person unknown through his good fame is much commendable, whose presence after liketh us not so much. We ween sometime with our presence to please other, when we rather displease them, through the evil manners and evil conditions that they see and will consider in us.   

Of meek subjection and obedience, and that we shall gladly follow the counsel of others. The 9 Chapter.  
IT is a great thing to be obedient, to live under a prelate, and in nothing to seek our own liberty. It is much more surer way, to stand in the state of obedience, then in the state of prelacy. Many be under obedience more of necessity then of charity, and they have great pain, and lightly murmur and grudge: and they shall never have liberty and freedom of spirit, till they wholly submit themselves unto their superior. Go here and there where thou wilt, and thou shall never find perfect rest, but in meek obedience under the governance of thy prelate. The imagining and changing of place hath deceived many a religious person: Truth it is, that every man is disposed to do after his own will, and best can agree with them that follow his ways. But if we will that God be among us, we must sometime leave our own will, though it seem good, that we may have love and peace with other. Who is so wise that he can fully know all things? truly none. Therefore trust not to much to thine own wit, but hear gladly the counsel of other. And if percase the thing which thou wouldst have done be good and profitable, and yet nevertheless thou leavest thine own will therein, and followest other, thou shalt find much profit thereby. I have often times hear say, that it is the more surer way to hear and take counsel, than it is to give it. It is good to hear every man's counsel, but not to agree, when reason requireth, it is a sign of a great singularity of mind, and of much inward pride.   

That we should avoid superfluity of words, and the company of worldly living people. The .10. Chapter.  
FLee the company of worldly living people as much as thou mayest: for the treating of wordly matters letteth greatly the fervour of spirit: though it be done with a good intent, we be anon deceived with vanity of the world, and in manner are made as thrall unto it, if we take not good heed. I would I had held my peace many times when I have spoken, and that I had not been so much among worldly company as I have been. But why are we so glad to speak and comen together, sith we so seldom departed without some hurt of conscience? This is the cause, By our coming together we think to comfort each other, and to refresh our hearts when we be troubled with vain imaginations, and we speak most gladly of such things as we most love, or else of things that be most contracious unto us. But alas for sorrow▪ all is vain that we do: for this outward comfort is no little hindrance of the true inward comfort that cometh of God. Therefore it is necessary, that we watch and pray, that the time pass not away from us in idleness. If it be lawful and expedient to speak, speak then of God, and of such things as are to the edifying of thy soul, or of thy neighbours. An evil use, and a vegligence of our ghostly profit, maketh us often times to take little heed how we should speak. nevertheless, sometime it helpeth right much to the health of the soul, a devout commoning of spiritual things, specially when men of one mind and spirit in God, do meet, and speak and common together.   

The means to get peace, and of desire to profit in virtues. The 11. Chapter.  
We might have much peace, if we would not meddle with other men's sayings and doings that belong not unto us. How may he long live in peace, that wilfully will meddle with other men's business, and that seeketh occasions abroad in the world, and seldom or never gathereth himself together in God. Blessed be the true, simple and meek persons, for they shall have great plenty of peace. Why have many saints been so perfectly contemplative, for they always studied to mortify themselves fro worldly desires, that they might freely with all the power of their heart tend to our lord. But we be occupied with our passions, and be much busied with transitory things, & it is very seldom that we may fully overcome any one vice: And we be nothing quick to our duties, wherefore we remain cold & slow to devotion. If we were perfectly mortified to the world and to the flesh, and were inwardly purified in soul, we should anon savour heavenvly things, and somewhat should we have experience of heavenly contemplation. The greatest hindrance of the heavenly contemplation is, for we are not yet clearly delivered from all passions and concupiscence, ne we enforce not ourself to follow the way that holy Saints have gone before us: but when any little adversity cometh to us, we be anon cast down therein, and turn us over soon to seek man's comfort. But if we would, as strong men, and as mighty champions fight strongly in this ghostly battle, we should undoubtedly see the help of God come in our need: for he is always ready to help all them that trust in him, and he procureth occasions of such battle, to th'end we should overcome and have the victory, and in the end to have the greater reward therefore. If we set the end and perfection of our religion in these outward observances, our devotion shall soon be ended. Wherefore we must set our axe deep to the root of the tree, that we (purged from all passions,) may have a quiet mind. If we would every year overcome one vice, we should anon come to perfection: But I fear rather, that contrariwise we were better and more pure in the beginning of our conversion, than we be many years after we were converted. Our fervour and desire to virtue should daily increase in us, as we increase in age: But it is now thought a great thing, if we may hold a little sparkle of the fervour that we had first: but if we would at the beginning break the evil inclination that we have to ourself and to our own will, we should after do virtuous works easily, and with great gladness of heart. It is an hard thing to leave evil customs, but it is more hard to break our own will, but it is most hard, evermore to lie in pain, and endiessye to lose the joys of heaven If thou overcome not small things and light, how shalt thou then overcome the greater? Refist therefore quickly in the beginning thy evil inclinations, and leave of wholly all thine evil customs, lest happy by little and little they bring the after to greater difficulty. O if thou wouldst consider how great inward peace thou shouldest have thyself, and how great gladness thou shouldest cause in other, in bejhaving of thyself well, I suppose verily thou wouldst be much more diligent to profit in virtue, than thou haste been before this time.   

Of the profit of adversity. The .12. Chapter.  
IT is good, that we have sometime griefs and adversities: for they drive a man to behold himself, and to see, that he is here but as in an exile, and be learned thereby to know, that he ought not to put his trust in any worldly thing. It is good also, that we suffer sometime contradiction, and that we be holden of other as evil and wretched, and sinful, though we do well and intend well: far such things help us to meekness, and mightily defend us from vain glory & pride. We take God the better to be our judge and witness, when we be outwardly despised in the world, and that the world judgeth not well of us. Therefore a man ought to settle himself so fully in God, that what adversity so ever befall unto him, he shall not need to seek any outward comfort. When a good man is troubled or tempted, or is inquieted with evil thoughts, than he understandeth & knoweth that God is most necessary to him, & that he may nothing do that is good without him, Then he sorroweth, waileth & prayeth for the miseries that he rightfully suffereth: Then it irketh him also the wretchedness of this life, & he coveteth to be dissolved from this body of death, & to be with Christ. And then also he seethe well, that there may be no full peace nor perfect quietness here in this world.   

Of temptations to be resisted. The 13. Chapter.  
AS long as we live in this world we may not be fully without temptation. For as job saith, temptation is the life of man upon earth, therefore every man should beware well against his temptations, and watch in prayers that the ghostly enemy find not time & place to deceive him, which never sleepeth, but alway goeth about, seeking whom he may devour. There is no man so perfect nor so holy in this world, that he sometime hath not temptations. And we may not fully be without them: for though they be for the time very grievous and painful, yet if they be resisted, they be very profitable: for a man by experience of such temptations is made more meek, and is also purged & informed in divers manner, which he should never have known, but by experience of such temptations. All blessed Saints that now be crowned in heaven, grew and profited by temptations and tribulations, and those that could not well bear temptations, but were finally overcome, be taken perpetual prisoners in hell. There is no order so holy, ne no place so secret, that is fully without temptation, and there is no man that is fully free from it here in this life: for in our corrupt body we bear the matter whereby we be tempted, that is, our inordinate concupiscence, wherein we were borne. As one temptation goeth, another cometh, and so we shall always have somewhat to suffer: and the cause is, for we have lost our innocency. Many folk seek to flee temptation, and they fall the more grievously into it: For by only fleeing we may not have victory, but by meekness & patience we be made stronger than all our enemies. He that only flieth the outward occasiòns, and cutteth not away the inordinate desires hid inwardly in the heart, shall little profit, and temptations shall lightly come to him again, and grieve him more than they did first, by little and little with patience and sufferance, & with the help of God, thou shall sooner overcome temptations then with thine own strength and importunity. In thy temptation it is good that thou oft ask counsel, & that thou be not rigorous to no person that is tempted: but be glad to comfort him, as thou wouldst be comforted. The beginning of all evil temptations is inconstancy of mind, & to little a trust in God. For as a ship without guide is driven hither and thither with every storm, so an unstable man that anon leaveth his good purpose in God, is diversly tempted. The fire proveth gold, and temptation proveth the righteous man. We know not many times what we can suffer, but temptation showeth plainly what we are, and what virtue is in us. It is necessary in the beginning of every temptation to be well aware, for then the enemy is soon overcome, if he be not suffered to enter into the heart, but that he be resisted and shut out assoon as he proffereth to enter: For as a bodily medicine is very late ministered, when the sickness hath been suffered to increase by long continuance: so is it of temptation. first cometh to the mind an unclean thought, and after followeth a strong imagination, and then delectation and divers evil motions, and in the end followeth a full assent, and so by little & little the enemy hath full entry, for he was not wisely resisted in the beginning: and the more slow that a man is in resisting, the more weak he is to resist, & the enemy is daily the more stronger against him. Some persons have their greatest temptations in the beginning of their conversion, some in the end, and some in manner all their life time be troubled therewith, and there be many that be but lightly tempted, and all this cometh of the great wisdom and righteousness of God, which knoweth the state & merit of every person, & ordaineth all things for the best, and to the everlasting health and salvation of his elect & chosen people. Therefore we shall not despair when we be tempted, but shall the more fervently pray unto God, that he of his infinite goodness and fatherly pity vouchefase to help us in every end, and that he, (according to the saying of S Pavia) so prevent us with his grace in every temptation, that we may be able to sustain. Let us then meeken our souls under the strong hand of allmyghtie God, for he will save all them, and exalt all them that be here meek and lowly in spirit. In temptations and tribulations a man is proved how much he hath profited, and his merit is thereby the greater before God, and his virtues are the more openly showed. It is no great marvel if a man be fervent and devout when he feeleth no grief: but if he can suffer patiently in time of temptation or other adversity, and therewithal can also stir himself to fervour of spirit, it is a token, that he shall greatly profit hereafter in virtue and grace. Some persons be kept from many great temptations, and yet daily they be overcome through little and small occasions, and that is of the great goodness and sufferance of God to keep them in meekness, that they shall not trust ne presume of themselves, that see them selves so lightly, and in so little things daily overcome.   

That we shall not judge lightly other men's deeds, nor cleave much to our own will. The 14. Chapter.  
Have alway a good eye to thyself, and beware thou judge not lightly other men. In judging other men a man oft laboureth in vain, oft erreth, and lightly offendeth God: but in judging himself and his own deeds, he always laboureth fruitfully, and to his ghostly profit. We judge oftentimes after our own heart and affections, & not after the truth: for we oft lose the true judgement through our private love. But if God were alway the whole intent of our desire, we should not so lightly err in our judgements, nor so lightly be troubled, for that we be resisted of our will. But commonly there is in us some inward inclination, or some outward affection, that draweth our heart with them from the true judgement. Many people through a secret love that they have to their self, work undiscreetly after their own will, & not after the will of God, and yet they ween not so: and they seem to stand in great inward peace when things follow after their mind, but if it follow otherwise then they would, anon they be moved with impatient, and be right heavy and pensive. By diversities of opinions be sprung many times dissensions between friends and neighbours, and also between religious and devout persons. An old custom is hardly broken, & no man will lightly be removed from his own will: but if thou cleave more to thine own will or to thine own reason, then to the meek obedience of jesus Christ, it will be long or thou be a man illumined with grace. For almighty God will, that we be perfectly subject and obedient to him, & that we ascend and rise high above our own will, and above our own reason, by a great brenning love, and a whole desire to him.   

Of works done in charity. The 15. Chapter.  
FOr nothing in the world, nor for the love of any creature, is evil to be done, but sometime for the need and comfort of our neighbour a good deed may be deferred, or be turned into another good deed, for thereby the good deed is not destroyed, but is changed into better. Without charity the outward deed is little to be praised: but whatsoever is done of charity, be it never so little, or never so despisable in sight of the world, it is right profitable before God, who judgeth all thing after the intent of the doer, & not after the greatness or worthiness of the deed. He doth much that much loveth God, & he doth much that doth his deed well, and he doth his deed well, that doth it rather for the commonalty then for his own will. A deed sometime seemeth to be done of charity and of love to God, when it is rather done of carnality, and of a fleshly love, then of a charitable love: for commonly some carnal inclination to our friends, or some inordinate love to ourself, or some hope of a temporal reward, or a desire of some other profit, moveth us to do the deed, and not the pure love of charity. Charity seeketh not himself in that he doth, but he desireth to do only that, which shallbe honour and praising to God. He envieth no man, for he loveth no private love, neither will he joy in himself, but he covereth above all things to be blessed in God. He knoweth well, that no goodness beginneth originally of man, and therefore he referreth all goodness to God, of whom all things proceed, and in whom all blessed Saints do rest in everlasting fruition. Oh, he that had but a little sparkle of this perfect charity, should feel sooth fastly in his soul, that all earthly things be full of vanity.   

Of the suffering of other men's defaults. The .16. Chapter.  
such defaults as we can not amend in ourselves nor in other, we must patiently suffer, till our Lord of his goodness will other wise dispose. And we shall think, that happily it is so best for to be for proving of our patience, without which our merits are but little to be pondered. Nevertheless, thou shalt pray heartily for such impediments, that our Lord of his great mercy and goodness vouchsafe to help us, that we may patiently bear them. If thou admonish any person once or twice, and he will not take it, strive not overmuch with him, but commit all to God, that his will be done, and his honour in all his servants, for he can well by his goodness turn evil into good. Study always, that thou mayest be patiented in suffering of other men's defaults, for thou haste many things in thee, that other do suffer of thee: and if thou canst not make thyself to be as thou wouldst, how mayest thou then look to have another to be ordered in all things after thy will? We would gladly have other perfect, but will not amend our own defaults. We would that other should be straightly corrected for their offences, but we will not be corrected. It misliketh us, that other have liberty, but we will not be denied of that we ask. We would also, that other should be restrained according to the statutes, but we in no wise willbe restrained. Thus it appeareth evidently, that we seldom ponder our neighbour, as we do ourself. If all men were perfect, what had we then to suffer of our neighbours for God? Therefore God hath so ordained, that one of us shall learn to bear another's burden: for in this world no man is without default, no man without burden, no man sufficient to himself, nor no man wise enough of himself. Wherefore it behoveth each one of us to bear the burden of other, to comfort other, to help other, to inform other, and to instruct and admonish other in all charity: who is of most virtue, appeareth best in time of adversity. Occasions make not a man frail, but they show openly what he is.   

What should be the life of a true religious person. The .17. Chapter.  
IT behoveth thee to break thine own will in many things, if thou wilt have peace and concord with other. It is no little thing to be in monasteries or in congregations, and to continue there without complaining or missaying, & faithfully to persever there unto the end: Blessed are they that there live well, and make a good end. If thou wilt stand surely in grace, and much profit in virtue, hold thyself as an outlaw, and as a pilgrim here in this life, and be glad (for the love of God) to be holden as a fool, and as a vile person in the world, as thou art. The habit and tonsure help little, but the changing of life, and the mortifying of passions make a person perfect and true religious. He that seeketh any other thing in religion, then purely god, and the health of his soul, shall find nothing there but trouble and sorrow, and he may not long stand there in peace and quietness that laboureth not to be least and subject to all. It is good therefore that thou remember oft, that thou camest to religion to serve, and not to be served, and that thou art called thither to suffer and to labour, & not to be idle, or to tell vain tales. In religion a man shall be proved as gold in a furnace, and no man may stand long there in grace and virtue, but he will with all his heart meek himself for the love of God.   

Of the examples of holy fathers. The .18. Chapter.  
Behold the lively examples of holy fathers and blessed Saints, in whom flourished and shined all true perfection of life and perfect religion. And thou shalt see how little it is, and well-nigh as nothing, that we do now in these days, in comparison of them: O what is our life, if it be to them compared? They served our Lord in hunger and thirst, in heat & in cold, in nakedness, in labour and in weariness, in vigiles and fastings, in prayers, & in holy meditations, in persecutions, and in many reproufes. O how many, and how grievous tribulations suffered the Apostles, Martyrs, Confessors, virgins, & other holy Saints, that would follow the steps of Christ? They refused honours and all bodily pleasures here in this life, that they might always have the everlasting life. O how strait and abject a life led the holy fathers in wilderness? how grievous temptations suffered they, how fiercely were they with their ghostly enemies assailed, and how fervent prayer offered they daily to God? What rigorous abstinence used they, how great zeal and fervour had they to spiritual profit? how strong battle held they against all sin, and how pure & whole intent had they to God in all their deeds? On the day they laboured, & in the night they prayed. And though they laboured on the day bodily, yet they prayed in mind, and so they spent their time always fruitfully, and thought every hour short for the service of God: and for the great sweetness that they had in heavenly contemplation, they forgot oft times their bodily refection. All riches, honour, dignities, kinsmen and friends they renounced for the jove of god. They coveted to have nothing in the world, & scarcely they would take that was necessary for the bodily kind. They were poor in worldly goods, but they were rich in grace & virtue. They were needy outwardly, but inwardly in their souls they were replenished with grace and ghostly eonfortes. To the world they were aliens and strangers, but to God they were right dear and familiar friends. In the sight of the world, and in their own sight they wear vile & abject, but in the sight of God and his Saints they were precious, & singularly elect. In the shined all perfection of virtue, true meekness, simple obedience, charity & patience, with other like virtues & gracious gifts of God: Wherefore they profited daily in spirit, & obtained great grace of God. They be left as an example to all religious persons: and more ought their examples to stir them to devotion, and to profit more and more in virtue and grace, than the great multitude of dissolute & idle persons should any thing draw them aback. O what fervour was in religious persons at the beginning of their religion? what devotion in prayers? what zeal to virtue? what love to ghostly discipline? and what reverence and meek obedience fiourished in them under the rule of their superior? Truly their deeds yet bear witness, that they were holy and perfect, & so, mightily subdued the world, and thrust it under foot. Now a days he is accounted virtuous, that is no offender, and that may with patience keep some little sparkle of that virtue and fervour that he had first. But alas for sorrow, it is through our own sloth and negligence, and through losing of time, that we be so soon fallen from our first fervour into such a ghostly weakness and dullness of spirit, that in manner it is to tedious to us for to live. But would to God, that the desire to profit in virtue slept not so utterly in thee, that so oft haste seen the holy examples of blessed Saints.   

Of the exercises of a good religious person. The 19 Chapter.  
THe life of a good religious man should shine in all virtue, and be inward, as it appeareth outward, and that much more inward: for almighty God beholdeth the heart. Whom we should alway honour and reverence, as if we were ever in his bodily presence, and appear afore him as Angels clean and pure, shining in all virtue: we ought every day to renew our purpose in God, and to stir our heart do fervour and devotion, as though it were the first day of our conversion, & daily we shall pray and say thus: Help me my Lord jesus, that I may persever in good purpose, and in thy holy service unto my death, & that I may now this present day perfectly begin, for it is nothing that I have done in time past. After our purpose, and after our intent shallbe our reward: And though our intent be never so good, yet it is necessary, that we put thereto a good will, and a great diligence. For if he that often times purposeth to do well and to profit in virtue, yet faileth in his doing, what shall he do then, who seldom or never taketh such purpose? Let us intend to do the best we can, and yet our good purpose may hap to be hindered and letted in divers manners. And our special hindrance is this, that we so lihgtly leave of our good exercises that we have used to do before time: for it is seldom seen, that a good purpose wilfully broken may be recovered again without great spiritual hindrance. The purpose of righteous men dependeth in the grace of God more than in themselves, or in their own wisdom: for man purposeth, but God disposeth: ne the way that man shall walk in this world, is not in himself, but in the grace of God. If a good custom be sometime left of for help of our neighbour, it may soon be recovered: but if it be left of through sloth, or through our own negligence, it will greatly hinder us, and hardly will it be recovered again. Thus it appeareth, that though we encourage ourselves all that we can to do well, yet it is good that we alway take such good purpose, especially against such things as hinder us most. We must also make diligent search both within us & without us, that we leave nothing inordinate unterformed in us, as nigh as our frailty may suffer. And if thou can not for frailty of thyself do thus continually, yet at the least, that thou do it once on the day, evening or morning. In the morning thou shalt take a good purpose for that day following, and at night thou shalt discuss diligently, how thou hast behaved thee the day before, in word, in deed, and in thought: for in them we do oft offend God and our neighbour. Arm thee as Christ's true knight with meekness and charity, against all the malice of the enemy. Refrain gluttony, and thou shalt the more lightly refrain all carnal desires. Let not the ghostly enemy find thee all ylde, but that thou be reading, writing, praying devoutly, thinking, or some other good labour doing, for the commonalty. Bodily exercises are to be done discretely: for that that is profitable to one, is sometime hurtful to another: and also spiritual labours done of denotion, are more sure, done in privity, then in open place. And thou must beware, that thou be not more ready to private devotions, then to them, that thou art bound to by duty of thy religion. But when thy duty is fulfilled, them add thereto, after as thy devotion giveth. All may not use one manner of exercise, but one in one manner, another in another manner, as they shall feel to be most profitable to them. Also, as the time requireth, so divers exercises are to be used, for one manner of exercise is necessary on the holy day, another on the feriall day: one in time of temptation, another in time of Peace and consolation: one when we have sweetness in devotion, another, when devotion withdraweth. Also against principal feasts we ought to be more diligent in good works, and devoutly to call for help to the blessed Saints, that then be worshipped in the Church of God, then in other times, and to dispose ourselves in like manner, as if we should then be taken out of this world, and be brought into the everlasting feast in heaven. And sith that bliss is yet differred from us for a time, we may well think, that we be not yet ready nor worthy to come thereto. And therefore we ought to prepare ourselves to be more ready another time. For as S. Luke saith, Blessed is that servant, whom our Lord, when he shall come at the hour of death, shall find ready: for he shall take him, and lift him up high above all earthly things, into the everlasting joy and bliss in the kingdom of heaven. Amen.   

Of the love of onelines and silence. The .20. Chapter.  
Seek for a convenient time to search thine own conscience, and think oft on the benefits of god. Leave of all curious things, and read such matters as shall stir thee to compunction of heart for thy sins, rather than to read only for occupying of the time. If thou wilt withdraw thyself from superfluous words, and from unprofitable runings about, and from the hearing of rumours and vain tales, thou shalt find time eonuenient to be occupied in holy meditations. The most holy men and women that ever were, fled the company of worldly living men with all their power, & chose to serve god in secret of their heart: And one holy man said: As oft as I have been among worldly company, I have departed with less fervour of spirit than I came: and that we know well when we talk long, for it is not so hard to keep alway silence, as it is, not to exceed in words when we speak much. It is also more light to be alway solitarti at home, then to go forth into the world, and not offend. Therefore he that intendeth to come to an inward setting of his heart in God, and to have the grace of devotion, must with our Saviour Christ. withdraw him from the people. No man may surely appease among the people, but he that would gladly be solitary if he might: nor no man is sure in prelacy, but he that would gladly be a subject: no, none may surely command, but he that hath learned gladly to obey: and none joyeth truly, but he, whose heart witnesseth, that he hath a clean conscience: ne none speaketh surely, but he that would gladly keep silence, if he might. And alway the surety of good men and blessed men hath been in meekness & dread of God. And though such blessed men shined in all virtue, yet they were not therefore lift up into pride, but were therefore the more diligent in the service of God, and the more meek in all their doings. And on the contrariwise, the surety of evil men riseth of pride, and of presumption, and in the end it deceiveth them. Therefore think thyself never sure in this life, whether thou be religions or secular: for oft times they that have been holden in the sight of the people most perfect, have been suffered to fall more grievously for their presumption. Also it is much more profitable to many persons that they have sometimes temptations (lest happily they think themselves overmuch safe, and be thereby lift up into pride, or run to seeking of outward consolation) then that they be always without temptations. O how pure a conscience should he have, that would despise all transitory joy, & never would meddle with worldly business. And what peace & inward quietness should he have, that would cut away from him all business of mind, and only to think on heavenly things. No man is worthy to have ghostly comforts, unless he have fie● been well exercised in holy compunction. And if thou wilt have compunction, go into a secret place, & put from thee all the clamorous noise of the world: for the prophet David saith, Let the sorrow for thy sins be done in thy secret chamber: in thy ●elle thou shalt find great grace which thou mayest lightly lose without. Thy cell well continued, shall wax sweet & pleasant to thee, & shall be to thee hereafter a right dear friend: & if it be but evil kept, it shall grow very tedious & irksome to thee. But if in the beginning thou be oft therein, and keep it well in good prayers & holy meditations, it shall be after to thee a special friend, and one of thy most special comforts, in silence and quietness of heart. A devout soul profiteth much, and learneth the hid sentences of Scripture, and findeth there also many sweet tears in devotion, wherewith every night she washeth her mightily from all filth of sin, that she may be so much the more familiar with God, as she is dissevered from the clamorous noise of worldly business. Therefore, they that for the love of virtue withdraw them from their acquaintance, and from their worldly friends, our Lord with his angels shall draw nigh to them, and shall abide with them. It is better, that a man be solitary, and well take heed of himself, then that he do miracles in the world forgetting himself. It is also a laudable thing in a religious person, seldom to go forth, seldom to see other, & seldom to be seen of other. Why wilt thou see that, the which it is not lawful for thee to have: The world passeth away with all his concupiscence and deceivable pleasures. Thy sensual appetite moveth thee to go abroad, but when the time is past, what bearest thou home again, but remorse of conscience, and unquietness of heart? It is oft seen, that after a merry going forth followeth a heavy returning, and that a glad eventide causeth a heavy morning: and so all fleshly joy entereth pleasantly, but in the end it biteth & slayeth. What mayest thou see without thy cell, that thou mayest not see within? Lo, heaven & earth, and all the elements, whereof all earthly things be made: and what mayest thou elsewhere see under the sun that may long endure? And if thou might see all earthly things, and also have all bodily pleasures present at once before thee, what were it but a vain sight? lift up thine eyes therefore to God in heaven, and pray heartily, that thou mayest have forgiveness of thine offences. Leave vain things to them that wild vain, & take thou heed only to those things that our Lord commandeth thee. Shut fast the door of thy soul, that is to say, thy imagination, and keep it warily from beholding of any bodily thing as much as thou mayest: and then lift up thy mind to thy Lord jesus, and open thy heart faithfully to him, and abide with him in thy cell, for thou shalt not find so much peace without. If thou hadst not gone forth so much as thou haste done, nor hadst given hearing to vain tales, thou shouldest have been in much more inward peace than thou art: but forasmuch as it delighteth thee to hear new things, it behoveth thee therefore to suffer sometime both trouble of heart, and unquietness of mind.   

Of compunction of the heart. The .21. Chapter.  
IF thou wilt any thing profit to the health of thy soul keep thee alway in the dread of God, and never desire to be fully at liberty, but keep thee alway under some wholesome discipline. Never give thyself to undiscrete mirth for no manner of thing, as nigh as thou mayest. Have perfect compunction, and sorrow for thy sins, and thou shalt find thereby great inward devotion. Compunction openeth to the sight of the soul many good things, which lightness of heart, & vain mirth soon driveth away. It is marvel, that any man can be merry in this life, if he consider well, how far he is exiled out of his country, and how great peril his soul daily standeth in: but through lightness of heart, and negligence of our defaults, we feel not, nor we will not feel the sorrow of our own soul: but often times we laugh, when we ought rather to weep and mourn: for there is no perfect liberty, nor true joy, but in the dread of God, and in a good conscience. That person is right happy, that hath grace to avoid from him all things that letteth him from beholding of his own sins, and that can turn himself to God by inward compunction: and he is happy also that avoideth from him all things that may offend or grieve his conscience. Fight strongly therefore against all sins, and dread not overmuch, although thou he encumbered by an evil custom, for that evil custom may be overcome, with a good custom. And excuse thee not, that thou art let by other men, for if thou wilt leave the familiarity with other, they will suffer thee to do thy deeds without impediment. Meddle thee not with other men's goods, neither busy thee in great men's causes: have alway an eye to thyself, and diligently inform and admonish thyself before all other. If thou have not the favour of worldly living people, sorrow not therefore: but let this be thy daily sorrow, that thou behavest not thyself in thy conversation, as it beseemeth a good religious person for to do. It is more expedient, and more profitable, that a man sometime lack consolations in this life, the that he have them always after his own will, namely, fleshly consolations. nevertheless, that we have not sometime heavenly consolations, or that we so seldom feel them as we do, it is through our own default: for we seek not to have the true compunction of heart, nor we cast not fully away from us the false outward consolations. Hold thyself therefore unworthy to have any consolation, and worthy to have much tribulation. When a man sorroweth perfectly for his sins, than all worldly comforts be painful to him A good man findeth always matter enough, why he ought justly so sorrow & weep: for if he behold himself, or if he think on his neighbour, he seeth well, that none liveth here without great misery, & the more throughly that he may consider himself, the more sorrow he hath. And alway the matter of true sorrow, and of true inward copunction, is the remembrance of our sins, wherein we be so wrapped on every side, that seldom we may behold any ghostly things. But if we would more oft think on our death, than we do on long life, no doubt but we should more fervently apply ourself to amendment: and I believe also, that if we would heartily remember the pains of hell, and of purgatory, that we should more gladly sustain all labours and sorrows, and that we should not dread any pain in this world, whereby we might avoid the pains that are to come. But forasmuch as these things go not to the heart, and we yet love the flattering and false pleasures of this world, therefore we remain cold, and void of devotion, and oft it is through the weakness of the spirit, that the wretched body so lightly complaineth. Pray therefore meekly to our Lord, that he of his great goodness give thee the spirit of compunction, and say with the prophet thus: Feed me (Lord) with the bread of compunction, and give me to drink water of tears in great abundance.   

Of the considering of the misery of mankind, and wherein the felicity of man standeth. The .22. Chapter.  
AWretch thou act, whosoever thou be, whithersoever thou turn thee, but if thou turn thee to God. Why art thou so lightly troubled, for that it falleth not to thee as thou wouldst and desirest. What is he that hath all thing after his will? neither thou nor I, nor any man living: for none live here without some trouble or anguish, be he king. Or who thinkest thou, is in most favour with God? truly he that suffereth gladly most for God. But many persons weak and feeble in spirit, say thus in their hearts: Lo, how good a life that man leadeth, how rich he is, how mighty he is, how high in authority, how great in sight of the people, and how fair and beautiful in his bodily kind: but if thou take heed to the goodness everlasting, thou shalt well see, that these worldly goods and worldly likings are but little worth, and that they be more rather grievous then pleasant, for they may not be had ne kept, but by great labour and business of mind. The felicity of man standeth not in abundance of worldly goods, for the mean is best. And verily, to live in this world is but misery: and the more ghostly that a man would be, the more painful it is to him for to live, for he feeleth more plainly the defaults of man's corruption. For why, to eat, to drink, to sleep, to wake, to rest, to labour, and to serve all other necessities of the body, is great misery, and great affliction to a devout soul, which would gladly be free from the bondage of sin, that it might without let serve our Lord in purity of conscience, and in cleanness of heart. The inward man is greatly grieved through the bodily necessities in this world. Wherefore the prophet David desired, that he might be delivered from such necessities. But woe be to them that know not their own misery, & woe be to them that love this wretched and this corruptible life: for some love it so much, that if they might ever live here, though they might poorly get their living with labour & begging, yet they would never care for the kingdom of heaven. O mad and unfaithful creatures are they, that so deeply set their love in earthly things, that they have no feeling nor taste but in fleshly pleasures. Truly in the hour of death they shall know, how vile and how naughty it was, that they so much loved. But holle saints, and devout followers of Christ. they did not what pleased the flesh, ne what was pleasant in the sight of the world, but all their whole intent and desire they held to things invisible, and feared, least by sight of things visible they might be drawn down to the love of them. My well-beloved brother, lose not the desire to profit in spiritual things, for thou hast yet good time and space. Why wilt thou any longer defer the time? Arise, and now this same instant begin, and say thus, Now is time to labour in good works, now is time to fight in ghostly battle, and now is time to make amends for trespass passed. When thou art troubled, then is best time to merit and get rewards of God. It behoveth thee to go through fire and water, before thou come to the place of recreation, and but if thou can fully have the mastery over thyself, thou shalt never overcome sin, nor live without great tediousness and sorrow. We would gladly be delivered from all misery and sin: but because we have through sin lost our innocency, we have lost also the very joy and felicity. Wherefore, we must hold us in patience, and with good hope abide the mercy of God, till wretchedness and misery be overpassed, and that this bodily life be changed into the life everlasting. O how great is the frailty of man, that he is ever ready and prone to sin. This day thou art confessed, and to morrow thou fallest again. Now thou purposest to beware, and intendest to go forth strongly in good works, and shortly after thou dost as thou never hadst taken such purpose. rightfully theréfore we ought to meek ourself, and never to think in us any virtue or goodness, for that we be so frail & unstable: Soon may it be lost through negligence, that with much labour, and special grace was hardly gotten. But what shall become of us in the end, when we so soon wax dull and slow? Sothlie sorrow and woe shall be to us, if we fail to bodily rest now, as though we were in ghostly sikernesses, when there appeareth not as yet, neither sign nor token of virtue nor of good living in our conversation. Wherefore it were expedient to us, that we were yet again instructed (as Novices) to learn good manners, it haply there might by that means be found hereafter any trust of amendment and spiritual profit in our conversation.   

Of the remembrance of death. The .23. Chapter.  
THe hour of death will shortly come, & therefore take heed how thou orderest thyself: for the common proverb is true, To day a man, to morrow none. And when thou art out of sight, thou art anon out of mind, and soon shalt thou be forgotten. O the great dullness and hardness of man's heart, that only thinketh on things present, & little provideth for the life to come. If thou didst well, thou shouldest so behave thyself in every deed, and in every thought, as thou shouldest in this instant die. If thou hadst a good conscience, thou shouldest not much fear death. It were better for thee to leave sin, then fear death. O my dear brother, if thou be not ready this day, how shalt thou be ready to morrow? To morrow is a day uncertain, and thou canst not tell, whether thou shalt live so long. What profit is it to us to live long, when we thereby so little amend our life? Long life doth not alway bring us to amendment, but oft times increaseth more sin. Would to God that we might be one day well conversant in this world? Many reckon their years of conversion, and yet there is but little fruit of amendment, nor of any good example seen in their conversation. If it be fearful to die, peradventure it is more perilous to live long. Blessed be those persons, that ever have the hour of death before their eyes, and that every day dispose themselves to die. If thou ever sawest any man die, remember that thou must needelie go the same way. In the morning doubt whether thou shalt live to night, & at night think not thyself sure to live till to morrow. Be alway ready, and live in such manner, that death find thee not unprovided. Remember how many have died suddenly and unprovided, for our Lord hath called them in such an hour as they least thought. And when that last hour shall come, thou shalt begin to feel all otherwise of thy life passed, than thou haste done before: and thou shalt then sorrow greatly, that thou hast been so slow and negligent in the service of God as thou haste been. O how happy and wise is he therefore, that laboureth now to stand in such state in this life, as he would be found in at his death. Truly, a perfect despising of the world, and a fervent desire to profit in virtue, a love to be taught, a fruitful labour in works of penance, a ready will to obey, a forsaking of ourself, and a willing suffering of all adversities for the love of God, shall give us a great trust, that we shall die well. Now, whilst thou art in health, thou mayest do many good deeds, but if thou be sick, I can not tell, what thou mayest do: For why, few be amended through sickness. And likewise, they that go much on pilgrimage, be seldom thereby made perfect & holy. Put not thy trust in thy friends and thy neighbours, neither defer thy good deeds till after thy death: for thou shalt soonet be forgotten than thou weenest. Better it is to provide for thyself betime, and to send some good deeds before thee, then to trust to other, who peradventure will lightly forget thee: if thou be not now busy for thyself, & for thine own soul health, who shall be busy for thee after thy death? Now is the time very precious, but alas for sorrow, that thou spendest the time so unprofitably, in the which thou shouldest win the life everlasting. The time shall come, when thou shalt desire one day or one hour to amend thee, but I wots not whether it shallbe granted unto thee. O my dear brother, from how great peril & dread mightest thou now deliver thyself, if thou wouldst alway in this life dread to offend God, and alway have the coming of death suspect. Therefore study now to live so, that at the hour of death thou mayest rather joy than dread. learn now to die to the world, that thou mayest then live with Christ. Learned also to despise all worldly things, that thou mayest then freely go to Christ. Chastise now thy body with penance, that thou mayest then have a sure and a steadfast hope of salvation. Thou art a fosle, if thou think to live long, sith thou art not sure to live one day to the end. Now many have been deceived through trust of long life, & suddenly have been taken out of this world or they had thought. Now oft hast thou heard say, that such a man was slain, and such a man was drowned, and such a man fell and broke his neck? This man as he eat his meat was strangled, and this man as he played took his death, one with fire, another with iron, another with sickness, and some by theft have suddenly perished? And so the end of all men is death, for the life of man as a shadow suddenly slideth and passeth away. Think oft, who shall remember thee after thy death, and who shall pray for thee? Do now forty self all that thou canst, for thou wottest not when thou shalt die, nor what shall follow after thy death Whilst thou hast time, gather thee riches immortal, think nothing abidingly, but on thy ghostly health. Set thy study only on things that be of God, and that belong to his honour. Make thee friends against that time, worship his Saints, and follow their steps, that when thou shalt go out of this world, they may receive thee into the everlasting tabernacles. Keep thee as a pilgrim, & as a stranger here in this world, to whom nothing belongeth of worldly business. Keep thy heart alway free, and lifted up to God, for thou hast no city here long abiding. Send thy desires, and thy daily prayers alway upward to God, and pray perseverantly, that thy soul at the hour of death, may blessedly departed out of this world, and go to Christ.   

Of the last judgement, and of the pain that is ordained for sin. The 24. Chapter.  
IN all things behold the end and oft remember, how thou shalt stand before the high judge, to whom nothing is hid: who will not be pleased with rue ardes, nor receive any manner excuses, but in all things will judge that is righteous and true O most unwise & most wretched sinner, what shalt thou then answer to God, who knoweth all thy sins and wretchedness, sith thou dreadest here sometime the face of a mortal man? Why dost thou not now provide for thyself against that day, sith thou mayest not then be excused nor defended by none other? But every man shall then have enough to do, to answer for himself. Now thy labour is fruitful, and weeping is acceptable, thy mourning is worthy to be heard, and thy sorrow also is satisfactory & purging of sins. The parient man, who suffereth injuries and wrongs of other, and yet nevertheless sorroweth more for their malice, then for the wrong done to himself, hath a wholesome and blessed purgatory in this world, and so have they that gladly can pray for their enemies, and for them that be contrarious unto them, and that in their heart can forgive those that offend them, and tarry not Idge to ask forgiveness. And so have they also, that more lightly be stirred to mercy then to vengeance, and that can, as it were, by a violence break down their own will, and strongly resist sin, and labour always to subdue their body to the spirit. It is better now to purge sin, and to put away usce, then to reserve it to be purged hereafter. But verily, we deceive ourselves by inordinate love that we have to our bodily kind. What shall the fire of purgatory devour, but thy sin? truly nothing. Therefore, the more thou sparest thyself now, and the more thou followest thy fleshly liking the more grievously shalt thou wail hereafter, and the more matter thou resch. servest for the fire of purgatory. In such things as a man most hath offended, shall he most be punished. The slothful persons shall be there pricked with burning pricks of iron, and gluttons shall be tormented with great hunger & thirst. The lecherous persons, and lovers of voluptuous pleasures shall be filled full with brenning pitch and brimstone: and envious persons shall wail and howl, as do mad dogs. There shall no sin be without his proper torment. The proud man shall be filled full with all shame and confusion, and the covetous man shall be pined with penury & need. One hour there in pain shall be more grievous than here a hundred yece in most sharpest penance. There shall be no rest nor consolation to the damned souls: but here sometime we feel relief of our pains, and have sometime consolation of our friends. Be now sorrowful for thy sins, that at the day of judgement thou mayest be saved with blessed Saints. Then shall righteous men stand in great constancy against them that have wronged them, and oppressed them here. Then shall he stand as a judge that here submitted himself meekly to the judgement of man. Then shall the meek poor man have great confidence and trust in God, & the obstinate proud man shall quake & bread. Then shall it appear, that he was wise in this world, that for the love of God was content to be taken as a fool, and to be despised, and set at nought. Then shall it also please him much the tribulation that he suffereth patiently in this world, and all wickedness shall stop his mouth. Then every devout person shall be joyful and glad, and the unreligious persons shall wail and dread. Then shall the flesh, that hath been with discretion chastised joy more, then if it had been nourished with all delectation and pleasure. Then shall the vile habit shine clear in the sight of God, and the precious garments shall xare foul and loathsome to behold. Then the poor cottage shall be more allowed, than the palace over gilted with gold. Then shall more help a constant patience, than all worldly power and riches. Then shall meek obedience be exalted more high, than all worldly wisdom and policy and then shall a good clean conscience make us more gladsome and merry, than the cunning of all philsophye. Then the despising of worldly goods shallbe more of valour than all worldly riches & treasure. Then shalt thou have more comfort for thy devout praying, then for all thy delicate feeding. Then shalt thou also joy more for thy silence keeping, then for thy long talking and jangling. Then good deeds shall plenteously be rewarded, and fair words shall little be regarded. Then shall it please more a strait life and hard penance here, than all worldly delectation and pleasure. Learn now therefore to suffer the small tribulations in this world, that thou mayest then be delivered from the greater there ordained for sin. first prove here, what thou mayest suffer hereafter. And if thou mayest not now suffer so little a pain, how shalt thou then suffer the everlasting torments? And if now so little a passion make thee impatient, what shall then do the intolerable fire of purgatory or of hell? Thou mayest not have two heavens, that is to say, to joy here, and to have delectation here, and after to joy also with Christ in heaven. Moreover, if thou hadst lived alway unto this day in honours, and fleshly delectations, what should it profit thee now, if thou shouldest this present instant depart the world. Therefore all thing is vanity, but to love God, and to serve him. He that loveth God with all his heart, dreadeth neither death, torment, judgement nor hell, for a perfect love maketh a sure passage to God: but if a man yet delight in sin, it is no marvel though he dread both death and hell. And though such a dread be but a thrall dread, yet nevertheless it is good, that if the love of God withdraw us not from sin, that the dread of hell constrain us thereto. He that setteth apart the dread of God, may not long stand in the state of grace, but soon shall he run into the snare of the devil, and lightly shall he therewith be deceived.   

Of the fervent amending of all our life, and that we shall specially take heed of our own soul health, before all other. The .25. Chapter.  
MY son, be waking and diligent in the service of God, and think oft wherefore thou art come, and why thou hast forsaken the world: was it not that thou shouldest live to God, and be made a spiritual man? yes truly. Therefore stir thyself to perfection, for in short time thou shalt receive the full reward of all thy labours, and from thenceforth shall never come to thee neither sorrow nor dread. Thy labour shallbe little and short, and thou shalt receive therefore again everlasting rest and comfort. If thou abide faithful and fervent in good deeds, without doubt our Lord will be faithful and liberal to thee in his rewards. Thou shalt alway have a good trust, that thou shalt come to the palm of victory, but thou shalt not set thee in a full surety thereof, lest happy thou wax dull and proud in heart. A certain person, which often times doubted whether he where in the state of grace or not, on a time fell prostrate in the Church, and said thus: O that I might know, whether I should persever in virtue to the end of my life. And anon he heard inwardly in his soul the answer of our Lord, saying: What wouldst thou do if thou knewest thou shouldest persever? do now, as thou wouldst do then, and thou shalt be safe, and so anon he was comforted, and committed himself wholly to the will of God, and all his doubtfulness ceased, and never after would he curiousie search to know what should become of him, but rather he studied to know, what was the will of god against him, and how he might begin and end all his deeds that he should do to the pleasure of God, and to his honour. Trust in God, and do good deeds, saith the prophet. David, inhabit the earth, and thou shalt be fed with the riches of thy good deeds. But one thing withdraweth many from profiting in virtue, and from amendment of life, that is an horror, and a false worldly dread, that they may not abide the pain and labour that is needful for the getting thereof. Therefore they shall most profit in virtue before all other, that enforce themselves mightily to overcome those things that be most grievous and contrarious to them. For a man profiteth there most, & there winneth most grace, where he most overcometh himself, and wherein he most mortifieth his body to the soul. But all men have not in like much to mortify and overcome, for some have more passions than some have. Nevertheless, a fervent lover of god, though he have more greater passions than other, yet shall he be more stronger to profit in virtue, than another that is better mannered, and that hath fewer passions, but is less fervent to virtue. Two things help a man much to amendment of life, that is, a mighty withdrawing of himself from those things that the body most inclineth him to, and a fervent labour for such virtues as he hath most need of. Study also to overcome in thyself those things that most mislike thee in other men, and take alway some special profit in every place wheresoever thou become, as, if thou see any good example, enforce thee to follow it: and if thou see any evil example, look thou eschew it. As thy eye considereth the works of other, right so, and in the same wise thy works be considered of other. O how joyous and how delectable is it, to see religious men devout and fervent in the love of God, well mannered, and well taught in ghostly learning: and on the contrary part, how heavy and sorrowful is it to see them live inordinately, not using those things that they have chosen and taken them to. Also, how inconvenient a thing is it, a man to be negligent in the purpose of his first calling, and to set his mind to things that be not committed to him. Think oft therefore on the purpose that thou haste taken, and set before the eye of thy soul the memory of Christ's passion: and if thou behold well, and diligently his blessed life, thou mayest well be ashamed, that thou haste no more conformed thee to him then thou haste done. He that will inwardly and devoutly exercise himself in the most blessed life and passion of our Lord jesus Christ, shall find therein plenteously all that is necessary for him, so that he shall not need to seek any thing without him. O if jesus crucified were oft in our hearts, and in our remembrance, we should soon be learned in all things that be necessary for us. A good religious man that is fervent in his religion, taketh all thing well, and doth gladly all that he is commanded to do, but a religious person that is negligent and slothful, hath trouble upon trouble, & suffereth great anguish and pain on every side, for he lackeeh the true inward comfort: and to seek the outward comfort he is prohibited. Therefore a religious person that liveth without discipline, is like to fall in great ruin. Also he that in religion seeketh to have liberty and releasing of his duty, shall alway be in anguish and sorrow, for one thing or other shall ever displease him. Therefore take heed how other religious people do, that be right straitly kept under the rule of their religion. They go seldom forth, they live hardly, they eat poorly, and be clothed grossly: they labour much, speak little, watch long, rise early, make long prayers, read oft, and keep themselves alway in some wholesome doctrine. Behold the Carthusians, the Cistersiens', and many other monks and Nuns of divers religions, how they rise every night to serve our Lord. And therefore it were great shame to thee, that thou shouldest wax slow and dull in so holy a work, where so many laud & praise our Lord. O how joyous a life were it, if we should nothing else do, but with heart and mouth continually praise our Lord. Now truly, if we should never need to eat, drink, nor sleep, but that we might alway laud him: and only take heed to spiritual studies, than were we much more happy and blessed then we are now, when we are bound of necessity to serve the body. O would to God, that these bodily meats were turned into spiritual refections, which (alas for sorrow) we taste but seldom. When a man is come to that perfection, that he seeketh not his consolation in any creature, then beginneth God first to savour sweet unto him, and then he shall be contented with every thing that cometh, be it in liking or misliking. Then shall he be glad for no worldly profit, be it never so great, nor sorry for the wanting of it, for he hath set and established himself wholly in God, the which is unto him all in all: to whom nothing perisheth nor dieth, but all thing liveth to him, and serveth him without ceasing, after his biding. In every thing remember the end, and that time lost can not be called again. Without labour and diligence thou shalt never get virtue. If thou begin to be negligent, thou beginnest to be feeble and weak: but if thou apply thee to fervour, thou shalt find great help of God, & for the love of virtue thou shalt find less pain in all thy labours than thou didst first. He that is servant and loving, is always quick and ready to all things that be of God, and to his honour. It is more labour to resist vices and passions, than it is to toil and sweat in bodily labours. He that will not flee small sins, shalt be little and little fall into greater. Thou shalt always be glad at night, when thou hast spent the day before fruitfully. Take heed to thyself, & stir thyself alway to devotion. Admonish thyself, and howesover thou remember other, forget not thyself: and so much shalt thou profit in virtue, as thou canst break thine own will, and follow the will of God.    

Here beginneth the second Book.  
 

Of inward conversation. The first Chapter.  
THe kingdom of God is within you (saith Christ our Saviour) Turn thee therefore with all thy heart to God, and forsake this wretched world, and thy soul shall find great inward rest. Learn to despise outward things, and give thy self to inward things, and thou shalt see the kingdom of God come into thy soul. The kingdom of God is peace & joy in the holy ghost, that is not granted to wicked people. Our Lord jesus Christ will come to thee, and will show to thee his consolations. If thou wilt make ready for him in thy heart a dwelling place, that is all that he desireth to have in thee, and there is his pleasure to be. There is betwixt almighty God and a devout soul many ghostly visitings, sweet inward speaking, great gifts of grace, many consolations, much heavenly peace, & wondrous familiarity of the blessed presence of God. Therefore thou faithful soul, prepare thy heart to Christ thy spouse, that he may come to thee, and dwell in thee: for he saith himself, Who so loveth me, will keep my commandment. And my father and I & the holy Ghost shall come to him, and we shall make in him our dwelling place. give therefore to Christ free entry into thy heart, and keep out all things that may let his entry: and when thou haste him, thou art rich enough, and he only shall suffice to thee, and then he shallbe thy provider and defender, and thy faithful helper in every necessity, so that thou shalt not need to put thy trust in any other without him. Man is soon changed, & lightly falleth away, but Christ abideth for ever, and standeth strongly with his lover unto the end. There is no great trust to be put in man that is but mortal & frail, though he be right much profitable, and also much beloved unto thee, nor any great heaviness to be taken, though he sometime turn and be against thee: for they that this day be with thee, to morrow may happen to be against thee, and may oft turn, as doth the wind. Put thy full trust therefore in God, and let him be thy love and dread above all things, and he will answer for thee, and will do for thee in all things as shall be most needful and expedient for thee. Thou haste here no place of long abiding, for wheresoever thou become, thou art but a stranger, and a pilgrim, and never shalt thou find perfect rest, till thou be fully united to God. Why dost thou look to have rest here, sith this is not thy resisting place? Thy full rest must be in heavenly things, and all earthly things, thou mnst behold as things transitory, and shortly passing away: and be well ware thou cleave not overmuch to them, lest thou be taken with love of them, and in the end perish thereby. Let thy thought be always upward to god, & direct thy prayers to Christ continually: and if thou may not for frailty of thyself alway occupy thy mind in contemplation of the godhead, be then occupied with mind of his passion, & in his blessed wounds make thee a dwelling place. And if thou fly devoutly to the wound of Christ's side, and to the marks of his passion, thou shalt feel great comfort in every trouble, and shalt little force, though thou be openly despised in the world, & what evil words soever be spoken of thee, they shall little grieve thee. Our master Christ was despised in the world of all men, and in his most need was forsaken of his acquaintance and friends, and left among shames and rebukes. He would suffer wrongs, and be nought set by in the world, & we will not, that any person do us wrong, nor dispraise our deeds. Christ had many adversaries and backbiters, and we would have all to be our friends and lovers. How should thy patience be crowned in heaven, if no adversity should be fall to thee in earth. If thou wilt suffer none adversity, how mayest thou be the friend of Christ? It behoveth thee to suffer with Christ, & for Christ, if thou wilt reign with Christ. Truly, if thou hadst once entered into the bloody wounds of jesus, and hadst there tasted a little of his love, thou shouldest little care for likings or mislikings of the world, but thou shouldest rather have great joy, when wrongs and reproufes were done unto thee: for perfect love of God maketh a man perfectly to despise himself. The true inward love of God that is free from all inordinate affections, may anon turn himself freely to God, and lift himself up in spirit, in contemplation, and fruitfuller rest him in Christ. Also he, to whom all things be esteemed as they be, and not as they be taken and thought to be of worldly people, is very wise, and is rather taught of God then of man. And he that can inwardly lift his mind upward to God, and little regard outward things, needeth not for to seek for time or place to go to prayers, or to do other good deeds or virtuous occupations. For the ghostly man may soon gather himself together, and fix his mind in God, for he never suffereth it to be fully occupied in outward things. And therefore his outward labours, & his worlddlye occupations necessary for the time, hinder him not but little, for as they come so he apply himself to them, and referreth them alway to the will of God. Moreover, a man that is well ordered in his soul, forceth little the unkind demeanour of worldly people, ne yet their proud behaviour. As much as a man loveth any worldly thing more than it should be beloved, so much his mind is hindered & letted from the true ordinate love that he should have to God. If thou wax well purged from all inordinate affections, than whatsoever should befall to thee, should go to thy ghostly profit, and to the great increasing of grace and virtue in thy soul. But the cause why so many things displease thee, and trouble thee, is, for that thou art not yet perfectly dead to the world, nor thou art not yet fully severed from the love of earthly things: and nothing so much defileth the soul, as an unclean love to creatures, if thou forsake to be comforted by worldly things outwardly, thou mayest behold more perfectly heavenly things, and thou shalt then sing continually laudes and praisings to him with great joy and inward gladness of heart, The which grant thee and me the blessed Trinity. Amen.   

Of a meek knowing of our own defaults. The second Chapter.  
Regard not much who is with thee, nor who is against thee, but be this thy greatest study, that God may be with thee. In every thing that thou dost, have a good conscience, and he shall well defend thee, and whomsoever he will help and defend, there may no malice hinder ne grieve. If thou can be still, and suffer a while, thou shalt without doubt see the help of God come in thy need. He knoweth the time and place how to deliver thee, and therefore thou must resign thyself wholly to him. It pertaineth to him to help and deliver from all confusion. Nevertheless, it is often times much profitable to us, for the more surer keeping of meekness, that other men know our defaults, and reprove us of them. When a man meeketh himself for his offences, he lightly pleaseth other, and reconcileth himself to them whom he hath offended. The meek man almighty God defendeth and comforteth, to him he inclineth himself, and sendeth him great plenty of his grace. To him also he showeth his secrets, and lovingly draweth him to him, and after his oppressions he lifteth him up to glory. The meek man, when he hath suffered confusion and reproof, is in good peace, for he trusteth in God, and not in the world. Moreover, if thou wilt come to the highness of perfection, think not thyself to have profited any thing in virtue, till thou canst feel meekly in thine heart, that thou haste less meekness, and less virtue than any other hath.   

How good it is for a man to be peaceful. The 3. Chapter.  
first put thyself in peace, and then mayest thou the better pacify other. A peaceful man and a patiented profiteth more to himself, and other also, than a man learned, who is unpeacefull. A man that is passionate turneth often times good into evil, & lightly believeth the worse part: but a good peaceful man turneth all thing to the best, and hath suspicion to no man. But he that is not content, is oft troubled with many suspicions, and neither is he quiet himself, nor yet suffereth he other to be quiet. He speaketh often times that he should not speak, and he omitteth to speak, that were more expedient to be spoken. He considereth greatly what other be bound to do, but to that, where unto he himself is bounden, he is full negligent. Have therefore first a zeal and a respect to thyself, and to thine own soul, and then mayest thou the more righteously, and with the more due order of charity have zeal upon thy neighbours. Thou art anon ready to excuse thine own defaults, but thou wilt not hear the excuses of thy brethren. Truly it were more charitable and more profitable to thee, that thou shouldest accuse thyself, and excuse thy brother: for if thou wilt be borne, bear other. Behold how far thou art yet from perfect meekness and charity, which can not be angry with none, but with themselves. It is no great thing to be well conversant with good and tractable men, for that naturally pleaseth all people, and every man gladly hath peace with them, and most loveth them that follow their appetite, but to live peaceably with evil men, and with froward men that lack good manners, and be untaught, and that be also contrarious unto us, is a great grace and a manly deed, and much to be praised: for it can not be done, but through great ghostly strength. Some persons can be quiet themselves, and can also live quietly with other: and some can neither be quiet themselves, nor yet suffer other to be quiet. They be grievous to other, but they be more grievous to themselves. Some can keep themselves in good peace, and can also bring other to live in peace, and nevertheless all our peace while we be in this mortal life, standeth more in meek suffering of troubles, and of things that be contrarious unto us, then in the not feeling of them, for no man may live here without some trouble. And therefore he that can best suffer, shall have most peace, and is very true overcome of himself, is a Lord of the world, a friend to Christ, and the true inheritor of the kingdom of heaven.   

Of a pure mind, and a simple intent. The .4. Chapter.  
MAn is borne up from earthly things with two wings, that is to say, with plainness and cleanness: plainness is in the intent, & cleanness is in the love. The good, true, and plain intent looketh toward God, but the clean love taketh a say, and tasteth his sweetness. If thou be free from all inordinate love, there shall no good deed hinder thee, but that thou shalt therewith increase in the way of perfection. If thou intend well, and seek nothing but God, and the profit of thine own soul, & of thy neighbours, thou shalt have great inward liberty of mind. And if thy heart be straight with God, than every creature shall be to thee a mirror of life, & a book of holy doctrine, for there is no creature so little nor so vile, but that it showeth and representeth the goodness of God. And if thou were inwardly in thy soul pure and cleave, thou shouldest then without letting take all things to the best. A clean heart pierceth both heaven and hell. Such as a man in his conscience inwardly, such he showeth to be by his outward conversation. If there be any true joy in this world, that hath a man of a clean conscience. And if there be any where tribulation or anguish, an evil conscience knoweth it best. Also, as iron put into the fire is cleansed fro rust, and is made all clean and pure, right so, a man turning himself wholly to God, is purged from all slothfulness, & suddenly is changed into a new man. When a man beginneth to wax dull & slow to ghostly business, than a little labour feareth him greatly, and then taketh he gladly outward comforts of the world, and of the flesh: but when he beginneth perfectly to overcome himself, and to walk strongly in the way of God, than he regardeth the labours but little, that he thought before to be right grievous, and as importable to him.   

Of the knowing of ourself. The .5. Chapter.  
We may not trust much in ourselves, nor in our own wit, for oft times through our presumption we lack grace, and right little light of true understanding is in us: and that we have, many times we lose through our own negligence, and yet do we not see, neither will we see how blind we are. Oft times we do evil, and in defence thereof we do much worse, and sometime we be moved with passion, and we ween it to be of a zeal to god. We can anon reprove small defaults in our neighbours, but our own defaults that be much greater we will not see. We feel anon, and ponder greatly what we suffer of other, out what other suffer of us, we will not consider. But he that would well and righteously judge his own defaults, should not so rigorously judge the defaults of his neighbours. A man that is inwardly turned to God, taketh heed of himself before all other: and he that can well take heed of himself, can lightly be still of other men's deeds. Thou shalt never be an inward man, and a devout follower of Christ, unless thou canst keep thyself from meddling on other men's deeds, & canst specially take heed of thine own. If thou take heed wholly to God and to thyself, the defaults which thou seest in other shall little move thee. Where art thou, when thou art not present to thyself? And when thou hast all run about, and much haste considered other men's works, what hast thou profited thereby, if thou have forgotten thyself? If thou wilt therefore have peace in thy soul, and be perfectly united to God in blessed love, set apart all other men's deeds, and only set thyself and thine own deeds before the eye of thy soul, & that thou seest amiss in thee, shortly reform it. Thou shalt much profit in grace if thou keep thee free from all temporal cares, & it shall hinder thee greatly, if thou set price by any temporal things. Therefore let nothing be in thy sight high, nothing great, nothing liking ne acceptable to thee, but it be purely God, or of God. Think all comforts vain that come to thee by any creature. He that loveth God and his own soul for God, despiseth all other love: for he seethe well that God alone which is eternal, incomprehensible, and that fulfileth all things with his goodness, is the whole solace & comfort of the soul, and that he is the very true gladness of heart, and none other but only he.   

Of the gladness of a clean conscience. The 6. Chapter.  
THe glory of a good man, is the witness of God, that he hath a good conscience. Have therefore a good conscience, and thou shalt alway have gladness. A good conscience may hear many wrongs, and is ever merry and glad in adversities, but an evil conscience is alway fearful and unquiet. Thou shalt rest thee sweetly and blessedly, if thine own heart reprove thee. not. Be never glad, but when thou hast done well. Evil men have never perfect gladness, nor feel no inward peace, for our Lord saith, there is no peace to wicked people. And though they say, We be in good peace, there shall no evil come to us, lo who may grieve us, or hurt us? believe them not, for suddenly the wrath of god shall fall upon them, unless they amend, and all that they have done shall turn to nought, and that they would have done shall be undone. It is no grievous thing to a fervent lover of God to joy in tribulation, for all his joy and glarie is to joy in the cross of our Lord jesus Christ. It is a short glory that is given to man, and commonly some heaviness followeth after. The joy and gladness of good men is in their own conscience, and the joy of righteous men is in God, and of God, and their joy is in virtue and in good life. He that desireth the very perfect joy that is everlasting, setteth little price by temporal joy: and he that seeketh any worldly joy, or doth not in his heart fully despise it, showeth himself openly to love but little the joy of heaven. He hath great tranquility and peace of heart, that neither regardeth praises nor dispraises, and he shall soon be pacified and content that hath a good conscience. Thou art not the better because thou art praised, nor worse if thou be dispraised, for as thou art, thou art. And whatsoever be said of thee, thou art no better than almighty God (which is the searcher of man's heart) will witness thee to be. If thou behold what thou art inwardly, thou shalt not care much what the world speaketh of thee outwardly. Man seethe the face, but God beholdeth the heart, Man beholdeth the deed, but God beholdeth the intent of the deed. It is a great token of a meek heart, a man ever to do well, and yet to think himself to have done but little. And it is a great sign of cleanness of life, and of inward trust in God, when a man taketh not his comfort of any creature. When a man seeketh no outward witness for himself, it appeareth that he hath wholly committed himself to God. Also after the words of S. Paul, he that commendeth himself, is not justified, but he whom God commendeth, and he that hath his mind alway lift up to God, and is not bound with any inordinate affection outwardly, is in the degree, and in the state of a holy and a blessed man.   

Of the love of jesus above all things. The .7. Chapter.  
BLessed is he that knoweth how good it is to love jesus, and for his sake to despise himself. It behoveth the lover of jesus to forsake all other love beside him, for he will be loved only above all other. The love of creatures is deceivable and failing, but the love of jesus is faithful and always abiding. He that cleaveth to any creature, must of necessity fail, as doth the creature: but he that cleaveth abydingly to jesus, shall be made stable in him for ever. Love him therefore, & hold him thy friend, for when all other forsake thee, he will not forsake thee, nor suffer thee finally to perish. Thou must of necessity be departed from thy friends, and from all man's company, whether thou wilt or not, and therefore keep thee with thy Lord jesus living and dying, and commit thee to his fidelity, and he will be with thee and help thee, when all other forsake thee. Thy beloved is of such nature, that he will not admit any other lave, for he will have alonely the love of thy heart, and will sit therein, as a king in his proper throne. If thou couldst well avoid from thee the love of creatures, he would always abide with thee, and never would forsake thee. Thou shalt in manner find it all as lost, whatsoever trust thou hast put in any manner of thing beside jesus. Put not thy trust therefore to any such thing as is not but a quilfull of wind, or as a hollow stick, which is not able to sustain thee, ne to help thee, but in thy most need will deceive thee, for man is but as hay, and all his glory is as a flower in the field, which suddenly vanisheth and slideth away: if thou take heed only to the outward appearance, thou shalt soon be deceived: and if thou seek thy comfort in any thing but in jesus, thou shalt feel thereby great spiritual loss: but if thou seek in all things thy Lord jesus, thou shalt truly find thy Lord jesus, and if thou seek thyself, thou shalt find thyself, but that shall be to thine own great loss: for truly a man is more grievous and more hurtful to himself, if he seek not his Lord jesus, then is all the world, and more than all his adversaries may be.   

Of the familiar friendship of jesus. The .8. Chapter.  
When our Lord jesus is present, all thing is liking, & nothing seemeth hard to do for his love, but when he is absent all thing that is done for his love is painful and hard. When jesus speaketh not to the soul, there is no faithful consolation: but if he speak but one word only, the soul feeleth great inward comfort. Did not Mary Magdalene rise soon from weeping, when Martha showed her that her master Christ was nigh, & called her? yes truly. O that is an happy hour, when jesus calleth us from weeping to joy of spirit. Remember how dry & how undevout thou art without jesus, and how unwise, how vain, and how uncunning thou art when thou desirest any thing beside jesus: truly that desire is more hurtful to thee, than if thou hadst lost all the world. What may this world gene thee, but through the help of jesus? To be without jesus is a pain of hell: and to be with jesus is a pleasant Paradise. If jesus be with thee, there may no enemy grieve thee: & he that findeth jesus, findeth a great treasure that is best above all other treasures: and he that Ioseth jesus, loseth very much, and more than all the world. He is most poor that liveth without jesus, and he his most rich that is with jesus. It is great cunning to be well conversant with jesus, and to keep him is right great wisdom. Be meek & peaceful, and jesus shall be with thee: be devout and quiet, and jesus will abide with thee. Thou mayest anon drive away thy Lord jesus, and lose his grace, if thou apply thyself to outward things: and if through negligence of thyself thou lose him, what friend shalt thou then have? Without a friend thou mayest not long endure, and if jesus be not thy friend most before all other, thou shalt be very heavy and desolate, and be left without all perfect friendship. And therefore thou dost not wisely if thou trust or joy in any other thing beside him. We should rather choose to have all the world against us, then to offend God, and therefore of all that be to thee leaf and dear, let thy Lord jesus be to thee most lief and dear, and most specially beloved to thee above all other, and let all other be beloved for him, and he only for himself. jesus is only to be beloved for himself, for he only is proved good and faithful before all other friends. In him and for him both enemies and friends are to be beloved, and before all things we ought meekly with all diligence to pray to him, that he may be beloved and honoured of all his creatures. Never cover to be singularly loved or commended, for that belongeth only to God, which hath none like unto him, and desire not that any thing be occupied with thee in thy heart, ne that thou be occupied with love of any creature, but that thy Lord jesus may be in thee, and in every good man and woman. Be pure & clean inwardly without letting of any creature, as nigh as thou canst: for it behoveth thee to have a right clean, and a pure heart to jesus, if thou wilt know and feel how sweet he is. And verily thou mayst not come to that purity, unless thou be prevented and drawn through his grace, & that all other things set apart, thou be inwardly knit and united to him. When the grace of God cometh to a man, then is he made mighty and strong to do every thing that belongeth to virtue, and when grace withdraweth, then is he made weak & feeble to do any good deed, and is in manner as he were left only to pain and punishments. And if it happen so with thee, yet despair not overmuch therefore, nor leave not thy good deeds undone, but stand alway strongly after the will of God, and turn all things that shall come to thee to the laud and praisings of his name. For after winter cometh summer, and after the night cometh the day, and after a great tempest showeth again right clear and pleasant weather.   

Of the wanting of all solace and comfort. The 9 Chapter.  
IT is no great thing to despise man's comfort, when the comfort of God is present: but it is a great thing, and that a right great thing, a man to be so strong in spirit that he may bear the wanting of them both, and for the love of God, and to his honour, to have a ready will, to bear as it were a desolation of spirit, and yet in nothing to seek himself nor his own merits. What proof of virtue is it, if a man be merry and devout in God when grace cometh and visiteth the soul? for that hour is desired of every creature. He rideth right safely, whom the grace of God beareth & supporteth: and what marvel is it if he feel no burden, that is borne up by him that is almighty, and that is led by the sovereign guide that is God himself? We be alway glad to have solace & consolation, but we would have no tribulation, nor we will not lightly cast from us the false love of ourself. The blessed Martyr Saint Laurence through the love of God mightily overcame the love of the world, and of himself, for he despised all that was liking and delectable in the world. And Sixtus the Pope, whom he most loved for the love of God, he suffered meekly to be taken from him, & so through the love of God he overcame the love of man, & for man's comfort he chose rather to follow the will of God. Do thou in like wise, and learn to forsake some necessary and well-beloved friend for the love of God, and take it not grievously, when thou art left or forsaken of thy friend: for of necessity it behoveth worldly friends to be dissevered. It behoveth a man to fight long, and mightily to strive with himself, before he shall learn fully to overcome himself, or be able freely and readlly to set all his desires in God. When a man loveth himself, and much trusteth to himself, he falleth anon to man's comforts: but the very true lover of Christ, and the diligent follower of virtue, falleth not so lightly to them, neither seeketh much such sensible sweetness, ne such bodily delights, but rather is glad to suffer great hard labours & pain for the love of Christ. Nevertheless, when ghostly comfort is sent to thee of God, take to meekly, and give humble thanks for it: but know it for certain, that it is of the great goodness of God that sendeth it to thee, and not of thy deserving: and look thou be not therefore lift up into pride, nor that thou joy much thereof, neither presume vainly therein, but rather that thou be the more meek for so noble a gift, and the more wary and fearful in all thy works: for that time will pass away, and the time of temptation will shortly follow after. When comfort is withdrawn, despair not therefore, but meekly and patiently abide the visitation of God, for he is able, and of power to give thee more grace, and more ghostly comfort, than thou hadst first. Such alteration of grace is no new nor strange thing to them that have had experience in the way of God, for in great Saints, and holy prophets was many times found like alteration. Wherefore the prophet David saith: Ego dixi in abundantia mea, non movebor in aeternum. That is to say, When David had abundance of ghostly comfort, he said to our Lord, that he trusted he should never be removed from such comfort. But after, when grace withdrew, he said: Auertisti faciem tuam a me, & factus sum conturbatus. That is, O Lord, thou hast withdrawn thy ghostly comforts from me, and I am left in great trouble and heaviness: and yet nevertheless, he despaired not therefore, but prayed heartily unto our Lord, and said: Add to domine clamabo, & ad deum meum deprecabor. That is to say, I shall busily cry to thee, O Lord, and I shall meekly pray to thee for grace and comfort. And anon he had the effect of his prayer, as he witnesseth himself, saying thus: Audivit dominus, & misertus est mei, dominus factus est adiutor meus, That is to say, Our Lord hath heard my prayer, and hath had mercy on me, and hath now again sent me his help and ghostly comfort. And therefore he saith afterward: Lord, thou hast turned my sorrow into joy, and thou haste belapped me with heavenly gladness. And if almighty God hath thus done with holy Saints, it is not for us weak and feeble persons to despair, though we sometime have fervour of spirit, and be sometime left cold and void of devotion. The holy ghost goeth and cometh after his pleasure, and therefore the holy man job saith: Lord, thou graciously visitest thy lover in the morning tide, that is to say, in the time of comfort, and suddenly thou provest him: that is to say, in withdrawing such comforts from him. Wherein then may I trust, or in whom may I have any confidence, but only in the great endless grace and mercy of God? for why? the company of good men, nor the fellowship of devout brethren and faithful friends, neither the having of holy books, or devout treatises, ne yet the hearing of sweet songs, or of devout hymns may little avail, and bring forth but little comfort to the soul, when we are left to our own frailty and poverty. And when we be so left, there is no better remedy but patience, with a whole resigning of our own will to the will of God. I never yet found any religious person so perfect, but that he had sometime absenting of grace, or some minishinge of fervour: and there was never yet any Saint so highly ravished, but that he first or last had some temptation. He is not worthy to have the high gift of contemplation, that hath not suffered for God some tribulation. The temptations going before, were wont to be a soothfast token of heavenly comfort shortly coming after. And to them that be found stable in their temptations, is promised by our Lord great consolation. And therefore he saith thus: He that overcometh, I shall give him to eat of the tree of life. Heavenly comfort is sometime given to a man, that he may after be more strong to suffer adversities: but after followeth temptation, that he be not lift up into pride, and think himself worthy of such consolation. The ghostly enemy sleepeth not, neither is the flesh yet fully mortified: and therefore thou shalt never cease to prepare thyself to ghostly battle, for thou haste enemies on every side, that ever will be ready to assail thee, and hinder thy good purpose all that they can.   

Of yielding thanks to God for his manifold graces. The .10. Chapter.  
Why seekest thou rest here, sith thou art borne to labour? dispose thyself to patience, rather than to comforts, to bear the Cross of penance, rather than to have gladness. What temporal man would not gladly have spiritual comforts, if he might alway keep them? for spiritual comforts exceed far all worldly delights, and all bodily pleasures, for all worldly delights be either foul or vain, but ghostly delights are only jocund and honest, brought forth by virtues, and sent of God into a clean soul. But such comforts no man may have when he would, for the time of temptation tarrieth not long. The false liberty of will, and the overmuch trust that we have in ourself, be much contrary to the heavenly visitations. Our Lord doth well in sending such comforts, but we do not well, when we yield no thanks therefore to him again. The greatest cause why the gifts of grace may not lightly come to us, is, for that we be unkind to the giver, and yield not thanks to him, from whom all goodness cometh. Grace is always given to them that be ready to yield thanks therefore again. And therefore it shallbe taken from the proud man, that is wont to be given to the meek man. I would none of that consolation that should take from me compunction, nor any of that contemplation that should lift my soul into presumption. Every high thing in sight of man, is not holy, nor every desire clean and pure: every sweet thing is not good, nor every dear thing to man, is alway pleasant to God. We shall therefore gladly take such gifts, whereby we shall be the more ready to forsake ourself, and our own will. He that knoweth the comforts that come through the gifts of grace, and knoweth also how sharp and painful the absenting of grace is, shall not dare to think, that any goodness cometh of himself, but he shall openly confess, that of himself he is right poor, and naked of all virtue: yield therefore to God, that is his, and to thyself that is thine: that is to say, thank God for his manifold graces and blame thyself for thine offences. Hold in thee alway â sure ground, and a sure fowdation of meekness, and then the highness of virtue shall shortly be given unto thee: for the high tower of virtue may not long stand, but if it be borne up with the low foundation of meekes. They that be most great in heaven, be lest in their own sight: and the more glorious they be, the meeker they are in themselves, full of truth and heavenly joy, not desirous of any vain glory or praising of man. Also they that be fully stabled and confirmed in God, may in no wise be lift up into pride: and they that ascribe all goodness to God, seek no vain glory nor vain praisings in the world, but they desire only to joy, and to be glorified in God, and desire in heart, that he may be honoured, lauded and praised above all things, both in himself, and in all his Saints: and that is alway the thing that perfect men most covet, and most desire to bring about. Be thou loving and thankful to God for the least benefit that he giveth thee, and then shalt thou be the more apt and worthy to receive of him more greater benefits. Think the least gift that he giveth, is great, & the most despisable things accept as special gifts, and as great tokens of love: for if the dignity of the giver be well considered, no gift that he giveth shall seem little. It is no little thing that is given of God: for though he send pain and sorrow, we should take them gladly and thankfully, for it is for our ghostly health, all that he suffereth to come unto us. If a man desire to hold the grace of God, let him be kind and thankful for such grace as he hath received, patiented when it is withdrawn, and pray devoutly, that it may shortly come again. Let him be meek and lowa in spirit, that he lose it not again through his presumption and pride of heart.   

Of the small number of the lovers of the Cross. The .11. Chapter.  
jesus hath many lovers of his kingdom of heaven, but he hath few bearers of his cross. Many desire his consolation, but few desire his tribulation. He findeth many fellows at eating and drinking, but he findeth few that will be with him in his abstinence and fasting. All men would joy with Christ, but few would any thing suffer for Christ. Many follow him to the breaking of his bread, for their bodily refection, but few will follow him to drink a draft of the Chalice of his passion. Many marvel and honour his miracles, but few will follow the shame of his cross, & of his other villainies. Many love jesus so long as no adversity followeth to them, and can praise him, and bless him, when they receive any benefit of him: but if jesus a little withdraw? himself from them, and a little forsake them, anon they fall to some great grudging, or to overgreat defection, or into open desperation: But they that love jesus purely for himself, and not for their own profit and commodity, they bless him as heartily in temptation and tribulation, and in all other adversities, as they do in time of consolation. And if he never sent them consolation, yet would they always laud him, and praise him. O how may the love of jesus do to the help of a soul, if it be pure and clean, not mixed with any inordinate loan to himself? truly nothing more. May not they then that ever look for worldly comforts, and for worldly consolations, be called worldly inarchants, and worldly lovers, rather than lovers of God? do they not openly show by their deeds that they rather love themself than God? yes truly. O where may be found any that will serve God freely and purely, without looking for some reward for it again? And where may be found any so spiritual, that he is clearly delivered and bereft from love of himself, and that is truly poor in spirit, and is wholly avoided from love of creatures? I trow nove such can be found but it be far hence, and in far countries If a man give all his substance for God yet he is nought: and if he do great penance for his sins, yet he is but little▪ and if he have great cunning and knowledge, yet he is far from virtue: and if he have great virtue and brenning devotion, yet much wanteth in him, And that is specially one thing, which is most necessary to him: what is that? that all things forsaken, and himself also forsaken, he go clearly from himself, and keep nothing to himself of any private love, and when he hath done all that he ought to do, that he feel in himself, as he had nothing done, nor that he think it great, that some other might think great, but that he think himself truly, as he is, an unprofitable servant: for the author of truth, our Saviour Christ saith, when ye have done all that is commanded you to do, yet say that ye be but unprofitable servants. Then he that can thus do, may well be called poor in spirit, and naked of private love: and he may well say with the prophet David, I am united in God, and am poor and meek in heart. There is none more rich, none more free, nor any of more power, than he that can forsake himself, and all passing things, and that truly can hold himself to be lowest and vilest of all other.   

Of the way of the Cross, and bow profitable patience is in adversity. The 12. Chapter.  
THe words of our Saviour ●e thought very hard and grievous, when he saith thus: Forsake your lief, take the Cross, and follow me. But much more grievous shall it be, to hear these words at the last day of judgement: Go ye from me ye cursed people into the fire that ever shall last. But those that now gladly hear and follow the words of Christ, whereby he counseleth them to follow him, shall not then need to dread for hearing those words of everlasting damnation. The sign of the Cross shall appear in heaven, when our Lord shall come to judge the world, and the servants of the Cross, who conformed themselves here in this life to Christ crucified on the Cross, shall go to Christ their judge with great faith and trust in him. Why dost thou then dread to take this Cross, sith it is the very way to the kingdom of heaven, and none but that? In the Cross is health, in the Cross is life, in the Cross is defence from our enemies, in the cross is infusion of heavenly sweetness, in the Cross is the strength of mind, the joy of spirit, the highness of virtue, and the full perfection of all holiness, and there is no health of soul, nor hope of everlasting life, but through virtue of the cross Take therefore the Cross, and follow jesus, and thou shalt go into the life everlasting. He hath gone before thee bearing his Cross, and died for thee upon the Cross, that thou shouldest in like wise bear with him the Cross of penance and tribulation, and that thou shouldest be ready likewise for his love to suffer death, if need require, as he hath done for thee. If thou die with him, thou shalt live with him: and if thou be fellow with him in pain, thou shalt be with him in glory. Behold then how in the Cross standeth all, & how in dying to the world lieth all our health, & that there is no other way to true and inward peace, but the way of the Cross, and of deadly mortifying of the body to the spirit. So whether thou wilt, and seek what thou list, and thou shalt never find above thee, nor beneath thee, within thee, nor without thee, more high, more excellent, nor more sure way to Christ, than the way of the holy cross. Dispose every thing after thy will and thou shalt never find, but that thou must of necessity somewhat suffer either with thy will, or against thy will, and so shalt thou alway find the Cross: for either thou shalt feel pain in thy body, or in thy soul thou shalt have trouble of spirit. Thou shalt be sometime as thou were forsaken of God. Sometime thou shalt be vexed with thy neighbour, and, that is yet more painful, thou shalt sometime be grievous to thyself, and thou shalt find no mean to be delivered, but that it behoveth thee to suffer till it shall please almighty god of his goodness otherwise to dispose for thee: for he will, that thou shalt learn to suffer tribulation without consolation, that thou mayest thereby learn, wholly to submit thyself to him, and by tribulation to be made more meek, than thou were at the first. No man feeleth the passion of Christ so effectuously, as he that feeleth like pain as Christ did. This Cross is always ready, and every where it abideth thee, and thou mayest not flee, nor fully escape it, wheresoever thou become, for in what place soever thou art, thou shalt bear thyself about with thee, and so alway shalt thou find thyself. Turn thee where thou wilt, above thee, beneath thee, within thee, and without thee, and thou shalt find this cross on every side, so that it shall be necessary for thee, that thou alway keep thee in patience: and that it behoveth thee to do, if thou wilt have inward peace, and deserve the perpetual crown in heaven. If thou wilt gladly bear this Cross, it shall bear thee, and bring thee to the end that thou desirest, where thou shalt never after have any thing to suffer. And if thou bear this Cross against thy will, thou makest a great burden to thyself, and it will be the more grievous to thee, and yet it behoveth thee to bear it. And if it happen thee to put away one cross, that is to say, one tribulation, yet surely another will come, and happy more grievous than the first was. Trowest thou to escape, that never yet any mortal man might escaped What Saint in this world hath been without this Cross, & without some trouble? Truly, our Lord jesus was not one hour without some sorrow and pain, as long as he lived here, for it behoved him to suffer death, and to rise again, and so to enter into his glory: and how is it then, that thou seekest any other way to heaven then this plain high way of the Cross? All the life of Christ was Cross and martyrdom, and thou seekest pleasure and joy. Thou errest greatly, if thou seek any other thing then to suffer: For all this mortal life is full of miseries, and is all beset about and marked with Crosses, & the more highly that a man profiteth in soi●ite, the more painful Crosses shall he find, For by the sooth fastness of Christ's love, wherein he daily increaseth, daily appeareth unto him more and more the pain of this exile. But nevertheless, a man thus vexed with pain, is not left wholly without all comfort, for he seethe well, that great fruit and high reward shall grow unto him by the bearing of his Cross. And when a man freely submitteth himself to such tribulation, than all the burden of tribulation is suddenly turned into a great trust of heavenly consolation. And the more the flesh is punished with tribulation, the more is the soul strengthened daily by inward consolation: And sometime the soul shall feel such comfort in adversities, that for the love and desire that it hath to be conformed to Christ crucified, it would not be without sorrow and trouble: for it considereth well, that the more that it may suffer for his love here, the more acceptable shall he be to him in the life to come. But this working is not in the power of man, but through the grace of God, that is to say, that a frail man should take and love that, which his bodily kind so much abhorreth and flieth: for it is not in the power of man, gladly to bear the Cross, to love the Cross, to chastise the body, and to make it obedient to the will of the spirit, to flee honours, gladly to sustain reproufes, to despise himself, and to covet to be despised: patiently to suffer adversities, with all displeasures thereof, and not to desire any manner of profit in this world. If thou trust in thyself, thou shaltnever bring this matter about: but if thou trust in God, he shall send thee strength from heaven, and the world, and the flesh shallbe made subject to thee: yea, and if thou be strongly armed with faith, and be marked with the Cross of Christ, as his household servant, thou shalt not need to fear thy ghostly enemy, for he shall also be made subject to thee, so that he shall have no power against thee. Purpose thyself therefore as a true faithful servant of God, manfully to bear the Cross of thy Lord jesus, that for thy love was crucified on the Cross: prepare thyself to suffer all manner of adversities and discommodities in this wretched life: for so shall it be with thee, wheresoever thou hide thee, and there is no remedy to escape, but that thou must keep thyself alway in patience. If thou desire to be a dear and well beloved friend of Christ, drink effectuously with him a draft of the chalice of his tribulation. As for consolations, commit them to his will, that he order them as he knoweth most expedient for thee: but as for thyself, & for as much as in thee is, dispose thee to suffer, & when tribulations come, take them as special consolations, saying with the Apostle thus: The passions of this world be not worthy of them selves, to bring us to the glory that is ordained for us in the life to come, yea, though thou thyself mightest suffer as much as all men do. When thou comest to that degree of patience, that tribulation is sweet to thee, & for the love of God is savoury & pleasant in thy sight, then mayest thou trust, that it is well with thee, & that thou art in good estate, for thou haste found paradise in earth. But as long as it is grievous to thee to suffer, and thou seekest to flee, so long it is not well with thee, neither art thou in the perfect way of patience: but if thou couldst bring thyself to that estate, that thou shouldest be at, that is, to suffer gladly for God, and to die fully to the world, then should it shortly be better with thee, and thou shouldest find great peace: but yet, although thou were rapt with Paul into the third heaven, thou shouldest not therefore be sure without all adversity: for our Saviour speaking of S. Paul, after he had been rapt into heaven, said thus of him: I shall show him how many things he shall suffer for me. To suffer therefore to thee remaineth, if thou wilt love thy Lord jesus, and serve him perpetually. Would to god, that thou wax worthy, to suffer somewhat for his love. O how great joy should it be to thee, to suffer for him? what gladness to all the Saints of heaven? and how great edifying to thy neighbour? All men commend patience, and yet few men will suffer. Righteously thou oughtest to suffer some little thing for God, that sufferest much more for the world. And know this for certain, that after this bodily death thou shalt yet live, & the more that thou canst die to thyself here, the more thou beginnest to live to God. No man is apt to receive the heavenly reward, but he have first learned to bear adversities for the love of Christ, for nothing is more acceptable to God, nor more profitable to man in this world then to be glad to suffer for Christ, in somuch that if it were put in thy election, thou shouldest rather choose adversity then prosperity, for then by the patient suffering thereof thou shouldest be more like to Christ, and the more confirmed to all his saints. Our merit, and our perfection of life standeth not in consolations and sweetness, but rather in suffering of great grievous adversities and tribulations. For if there had been any nearer or better way for the health of man's soul then to suffer, our Lord jesus would have showed it by words, or by examples: But for there was not, therefore he openly exhorted his disciples that followed him, and all other that desired to follow him, to forsake their own will, and to take the Cross of penance and follow him, saying thus, Who so will come after me, forsake he his own will, take he the Crove, and follow he me. Therefore all things searched and red, be this the final conclusion, that by many tribulations it behoveth us to enter into the kingdom of heaven. To the which bring us our Lord jesus. Amen.    

Here beginneth the third Book.  
 

Of the inward speaking of Christ to a faithful soul. The first Chapter.  
I Shall take heed, saith a devout soul, and I shall hear what my Lord jesus shall speak in me. Blessed is that man which heareth jesus speaking in his soul, and that taketh of his mouth some word of comfort, and blessed be the ears that hear the secret rowninges of jesus, and heed not the deceitful rowninges of this world. And blessed be the good plain ears that heed not the outward speech, but rather take heed what God speaketh and teacheth inwardly in the soul. Blessed be the eyes also, that be shut from sight of outward vanities, & that take heed to the inward movings of God. Blessed be they also that get them virtues, and prepare them by good bodily and ghostly works, to receive daily more and more the secret inspirations and inward teachings of God. Also, blessed be they that set themselves wholly to serve God, and for his service set apart all lettings of the world. O thou my soul, take heed to that is said before, and shut the doors of thy sensualities, that are thy five wits, that thou mayest hear inwardly, what our Lord jesus speaketh in thy soul. Thus saith thy beloved, I am thy health, I am thy peace, I am thy life, keep thee with me, and thou shalt find peace in me. Forsake the love of transitory things, and seek things that be everlasting What be all temporal things but deceivable? and what may any creature help thee, if thy Lord jesus forsake thee. Therefore all creatures, and all worldly things forsaken & left 〈◊〉 that in thee is, to make thee pleasant in his sight, that after this life thou mayst come to the life everlasting, in the kingdom of heaven. Amen.   

How almighty God speaketh inwardly to man's soul without sound of words. The .2. Chapter.  
Speak Lord, for I thy servant am ready to hear thee, I am thy servant: give me wisdom & understanding to know thy commandments. Bow my heart to follow the words of thy holy teachings that they may distill into my soul, as dew into the grass. The children of Israel said to Moses: Speak thou to us, and we shall hear thee: but let not our Lord speak to us, lest haply we die for dread. Not so Lord, not so I beseech thee, but rather I ask meekly with Samuel the prophet, that thou vouchsafe to speak to me thyself, and I shall gladly hear thee. Let not Moses, nor any other of the prophets speak to me, but rather thou Lord, who art the inward inspirour and given of light to all prophets: for thou alone without them mayest fully inform and instruct me. They without thee may little profit me. They speak thy words, but they give not the spirit to understand the words. They speak fair, but if thou be still, they kindle not the heart. They show fair letters, but thou declarest the sentence. They bring forth great high mysteries, but thou openest thereof the true understanding: they declare thy commandments, but thou helpest to perform them. They show the way, but thou givest comfort to walk therein. They do all outwardly, but thou illuminest and infourmest the heart within. They water only outwardly, but it is thou, that givest the inward growing. They cry all in words, but thou givest to the hearers understanding of the words that be hard. Let not Moses therefore speak to me, but thou my Lord jesus, who art the everlasting truth, least happily I die, and be made as a man without fruit, warmed outwardly, and not inflamed inwardly, and so to have the harder judgement, for that I have heard thy word, & not done it: known it, and not loved it: believed it, and not fulfilled it. Speak therefore to me thyself, for I thy servant am ready to hear thee. Thou hast the words of eternal life, speak them to me, to the full comfort of my soul, and give me amendment of all my life past, to thy joy, honour and glory everlastingly. Amen.   

That the words of God are to be heard with great meekness, and that there be but few that ponder them, as they ought to do. The .3. Chapter.  
MY son saith our Lord, hear my words, and follow them, for they be most sweet, far passing the wisdom & cunning of all philosophets, and wise men of the world. My words be spiritual and ghostly, and can not be fully comprehended by man's wit, neither are they to be turned or applied to the vain pleasure of the hearer, but are to be heard in silence with great meekness and reverence, and with great inward affection of the heart, and also in great rest and quietness of body and soul. O blessed is he, lord, whom thou infourmest & teachest, so that thou mayest be meelie and merciful. Lord unto him in the evil day, that is to say, in the day of the most dreadful judgement, that he be not then left desolate & comfortless in the land of damnation. Then saith our Lord again: I have taught prophets from the beginning, and yet cealse I not to speak to every creature, but many be deaf, & will not hear, & many hear the world more gladly then me, and more lightly follow the appetite of the flesh, them the pleasure of God. The world promiseth temporal things of small value, & yet is he served with great affection: but God promiseth high things, and things eternal, and the hearts of the people be slow & dull. Oh, who serveth & obeyeth God in all things with so great desire, as he doth the world, and as worldly princes be served & obeyed? I trow none: for why? for a little prebend great journeys be taken, but for the life everlasting, the people will scarcely lift their feet once from the ground. A thing that is of small price, many times is busily sought, and for a penny is sometime great strife, and for the promise of a little worldly profit, men eschew not to swink and sweat both day and night: But alas for sorrow, for the goods everlasting, and for the reward that may not be esteemed by man's ha●●e, and for the high honour & glory that never shall have end, men be slow to take any manner of pain and labour. Be thou therefore ashamed thou slow servant of God, that they be found more ready to works of death, than thou art to works of life, and that they joy more in vanity, than thou in truth: and yet they be oft deceived of that that they have most trust in, but my promise deceiveth no man, nor leaveth no man that trusteth in me without some comfort. That I have promised I will perform, & that I have said I will fulfil to every person, so that they abide faithfully in my love & dread unto the end, for I am the rewarder of all good men, and a strong prover of all devout souls. Writ my words therefore in thy heart diligently, and oft think thou upon them, and they shall be in time of temptation much necessary unto thee. That thou understandest not when thou readest it, thou shalt understand in the time of my visitation. I am wont to visit my servants two manner of ways, that is to say, with temptation, and with consolation: and two lessons daily I read unto them, one whereby I rebuke their vices, another whereby I stir than to increase in virtues: and he that knoweth my words and despiseth them, hath that that shall judge him in the last day.   

A prayer to obtain the grace of devotion. The .4. Chapter.  
Lord jesus, thou art all my riches, and all that I have, I have it of thee. But what am I (Lord) that I dare thus speak to thee, I am thy poorest servant, & a worm most abject, more poor, and more dispisable than I can or bore say. Behold (Lord) that I am nought, that I have nought, and of myself I am nought worth: thou art only good, righteous and holy, thou orderest all things, thou givest all things, & thou fulfilest all things with thy goodness, leaving only the wretched sinner barren and void of heavenvly comfort. Remember thy mercies, and fill my heart with thy manifold graces, for thou wilt not that thy works in me be made in vain. How may I bear the miseries of this life, unless thy grace and mercy do comfort me therein? Turn not thy face from me, defer not thy visiting of me, ne with draw not thy comforts from me, lest happily my soul be made as dry earth without the water of grace, and as it were a thing unprofitable to thee. Teach me, Lord, to fulfil thy will, and to live meekly and worthily before thee, for thou art all my wisdom and running, and thou art he that knowest me as I am, and that knewest me before the world was made, and before that I was borne or brought into this life.   

How we ought to be conversant before God in truth and meekness. The 5. Chapter.  
MY son, saith our lord jesus, walk before me in truth and meekness, and seek me always in simpleness and plainness of heart. He that walketh in truth, shall be defended from all perils and dangers, and truth shall deliver him from all deceivers, and from all evil sayings of wicked people. If truth deliver thee, thou art very free, and thou shalt little care for the vain sayings of the people. Lord it is true all that thou sayest, be it done to me after thy saying. I beseech thee that thy truth may teach me and keep me, and finally lead me to a blessed ending, and that it may deliver me from all evil affections, and from all inordinate love, that I may walk with thee in freedom of spirit, and liberty of heart. Then truth saith again, I shall teach thee what is acceptable and liking to me: Think on thy sins paste, with great displeasure and sorrow of heart, & never think thyself worthy to be called holy or virtuous for any good deeds that thou hast done, but think how great a sinner thou art, be●apped and bound with great and manifold sins and passions, and that of thyself thou drawest to nought, soon fallest, soon art overcome, soon troubled, and soon art thou broken with labour and pain: and thou hast nothing whereof thou mayst righteously glorify thyself, but many things thou hast wherefore thou oughtest to despise thyself, for thou art more unstable and more weak to ghostly works, than thou knowest or mayst think. Let nothing therefore seem great to thee, nothing precious, nothing worthy any reputation, nor worthy to be praised in thy sight, but that is everlasting. Let the everlasting truth be most liking & most pleasant to thee above all other things, and that thine own sin and vileness be most misliking and most displeasant to thee. Dread nothing so much, nor reprove nothing so much, neither let any thing be to thee so much hated, nor flee nothing so much as thy sins and wickedness: for they should more displease thee, then should the loss of all worldly things. Some there be that walk not purely before me, for they through pride and curiosity of themselves desire to search and know high things of my godhead, forgetting themselves, & the health of their own souls: such persons fall oft times into great lemptations and grievous sins by their pride and curiosity, for the which I am turned against them, & leave them to themselves, without help or counsel of me. Dread therefore the iudgemetes of God, & the wrath of him that is almighty, and discuss not, nor search his secrets, but search well thine own iniquities, How oft, & how grievously thou haste offended him, & how many good deeds thou haste negligently omitted & left undone, which thou mightest well have done. Some persons bear their devotion in books, some in images, some in outward tokens and figures: some have me in their mouth, but little in their heart: but some there be, that have their reason clearly illumined with the light of true understanding, whereby their affection is so purged and purified from love of earthly things, that they may alway covet & desire heavenly things: in so much as it is grievous to them for to hear of earthly likings, and it is to them also a right great pain to serve the necessities of the body, and they think all the time as lost, wherein they go about it. Such persons feel and know well, what the spirit of truth speaketh in their souls, for it teacheth them to despise earthly things, and to love heavenly things: to forsake the world that is transitory, and to desire both day and night, to come thither where is joy everlasting, to the which bring us our Lord jesus. Amen.   

Of the marvelous effect of the love of God. The .6. Chapter.  
BLessed be thou heavenly father, the father of my Lord jesus Christ, for thou haste vouchsafed to remember me thy poorest servant, and sometime dost comfort me with thy gracious presence, that am unworthy all comfort: I bless thee, and glorify thee alway, with thy only begotten son, and the holy Ghost without ending. Amen.  
O my Lord God most faithful lover, when thou comest into my heart, all mine inward parts do joy. Thou art my glory, and the joy of my heart, my hope and whole refuge in all my troubles. But forasmuch as I am yet feeble in love, & unperfect in virtue, therefore I have need of more comfort and help of thee. Vouchsafe therefore oft times to visit and instruct me with thy holy teachings. Deliver me from all evil passions, and heal my sick heart from all inordinate affections, that I may be inwardly healed and purged from all inordinate affections and vices, and be made apt and able to love thee, strong to suffer for thee, and stable to persever in thee. Love is a great thing and a good, and only maketh heavy burdens light, and beareth in like balance things pleasant and displeasant: it beareth a heavy burden, and feeleth it not, and maketh bitter things to be savoury and sweet. Also the noble love of jesus perfectly printed in man's soul, maketh a man to do great things, and stirreth him alway to desire perfection, and to grow more and more in grace and goodness. Love will alway have his mind upward to god, and will not be occupied with love of the world. Love will also be free from all worldly affections, that the inward sight of the soul be not darked or let, nor that his affection to heavenly things be put from his free liberty by inordinate winning or losing of worldly things. Nothing therefore is more sweet than love, nothing higher, nothing stronger, nothing larger, nothing joyfuller, nothing fuller, nor any thing better in heaven or in earth: for love descendeth from God, and may not rest finally in any thing lower than God. Such a lover flieth high, he runneth swiftly, he is merry in God, he is free in soul, he geneth all for all, and hath all in all: for he resteth in one high goodness above all things, of whom all goodness floweth and proceedeth the beholdeth not only the gift, but the giver above all gifts. Love knoweth no measure, but is fervent without measure. It feeleth no burden, it regardeth no labour, it desireth more than it may attain, it complaineth of none impossibility, for it thinketh all thing that may be done for his beloved, possible and lawful unto him. Love therefore doth many great things, and bringeth them to effect, wherein he that is no lover fainteth and faileth. Love waketh much, and sleepeth little, and sleeping sleepeth not: it fainteth, and is not weary: is restrained of liberty, and is in great freedom. He seethe causes of fear, and feareth not, but as a quick brand or sparkle of fire, flameth alway upward by fervour of love into God, & through the especial help of grace is delivered from all perils and dangers. He that is thus a ghostly lover, knoweth well what his voice means, which sayeth thus: Thou Lord God art my whole love and my desire, thou art all mine, and I all thine. Spread thou my heart into thy love, that I may taste and feel how sweet it is to serve thee, and how joyful it is to laud thee, and to be as I were all molten into thy love. O I am bounden in love, and go far above myself: for the wonderful great fervour that I feel of thy unspeakable goodness, I shall sing to thee the song of love, and I shall follow thee my beloved by highness of thought, wheresoever thou go, and my soul shall never be weary to praise thee with the joyful song of ghostly love, that I shall sing to thee. I shall love thee more than myself, and not myself but for thee, and all other in thee and for thee, as the law of love commandeth, which is given by thee. Love is swift, pure, meek, joyous and glad, strong, patiented, faithful, wise, forbearing, manly, & never seeking himself, nor his own will, for whensoever a man seeketh himself, he falleth fro love. Also love is circumspect, meek, righteous, not tender, not light, nor heeding vain things: sober, chaste, stable, quiet, and well stabled in his outward wits. Also, love is subject and obedient to his prelate, vile and despisable in his own sight, devout and thankful to God, trusting, and alway hoping in him, and that when he hath but little devotion, or little savour in him: for without some sorrow or pain no man may live in love. He that is not alway ready to suffer, and to stand fully at the will of his beloved, is not worthy to be called a lover, for it behoveth a lover to suffer gladly all hard and bitter things for his beloved, and not to decline from his love for no contrarious thing that may befall unto him.   

Of the proof of a true lover of God. The 7. Chapter.  
MY son, saith our Saviour Christ, thou art not yet a strong and a wise lover: for why? for a little adversity thou leavest anon that thou haste begun in my service, and with great desire thou seekest outward consolations. But a strong and a faithful lover of God standeth stable in all adversities, and giveth little heed to the deceitful persuasions of the enemy, and as he pleaseth him in prosperity, so he displeaseth him not in adversity. A wise lover considereth not so much the gift of his lover as he doth the love of the giver. He regardeth more the love then the gift, and accounteth all gifts little in comparison of his beloved, who giveth them to him. A noble lover resteth not in the gift, but in me above all gifts. Furthermore, it is not all lost, though thou sometime feel less devotion to me, and to my Saints then thou wouldst do, & on that other side, the sweet ghostly desire that thou feelest sometime to thy Lord jesus, is the feleable gift of grace given to thy comfort in this life, & a taste of the heavenly glory in the life to come: but it is not good, that thou lean overmuch to such comforts, for they ligthly come and go after the will of the giver: but to strive alway without ceasing against all evil motions of sin, and to despise all the suggestions of the enemy, is a token of perfect love, & of great merit & singular grace. Let no vanities, nor no strange fantasies trouble thee, of what matter soever they be. Keep thine intent and thy purpose always whole and strong to me, and think not that it is an illusion, that thou art suddenly ravished into excess of mind, and that thou art soon after turned again to thy first lightness of heart, for thou sufferest such lightness rather against thy will, than with thy will. And therefore if thou be displeased therewith, it shall be to thee great merit and no perdition. I know (saith our Lord) that the old ancient enemy the fiend, will assay to let thy good will, and to extinct the good desire that thou hast to me, and to all goodness, all that he can, and he will also hinder thee from all good works, and devout exercises if he may: that is to say, from the honour and worship that thou art bound to give to me and to my saints, and from mind of my passion, and from the remembrance of thine own sins, from a diligent keeping of thy heart in good meditations, and from a steadfast purpose to profit in virtue. He will also put into thy mind many idle thoughts, to make thee irk, and to be soon weary with prayer, and with reading, and with all other good virtuous works. A meek confession displeaseth him much, and if he can he will let a man that he shall not be houseled. But believe him not, nor care not for him though he assail thee never so much. Make all his malice return to himself again, and say to him thus, Go from me thou wicked spirit, and be thou ashamed, for thou art foul and ugly, that wouldst bring such things into my mind. Go from me thou false deceiver of mankind, thou shalt have no part in me, for my Saviour jesus standeth by me as a mighty warrior and a strong champion, and thou shalt fly away to thy confusion. I had lever suffer the most cruel death, then to consent to thy malicious stiringes. Be still therefore thou cursed fiend, and cease thy malice, for I shall never assent to thee, though thou vex me never so much. Our Lord is my light and my health, whom shall I dread? and he is the defender of my life, what shall I fear? Truly though an host of men arise against me, my heart shall not dread them: For why? God is my helper and my redeemer. Then saith our Lord again to such a soul, strive alway as a true knight against all the stirrings of the enemy. And if thou be sometime through thy frailty overcome, rise so one again, and take more strength than thou hadst first, & trust verily to have more grace, and more comfort of God, than thou hadst before. But beware alway of vainglory and pride, for thereby many persons have fallen into great errors, and into great blindness of soul, so far, that it hath been right nigh incurable. Be it therefore to thee a great example, and a matter of perpetual meekness, the fall & ruin of such proud folks, that foolishly have presumed of themself, & have in the end finally perished by their presumption.   

How grace is to be kept close through the virtue of meekness. The .8. Chapter.  
MY son, it is much more expedient, and much more surer way for thee, that thou hide the grace of devotion, and not to speak much of it nor much to regard it, but rather to despise thyself the more for it, and to think thyself unworthy any such gracious gift of god than to speak of it. And it is not good to cleave much to such affections as may be soon turned into the contrary. When thou hast the grace of devotion, consider how wretched & needy thou wert wont to be, when thou hadst no such grace The profit and increase of life spiritual is not only when thou hast devotion, but rather when thou canst meekly and patienly bear the withdrawing & absenting thereof, and yet not to leave thy prayers, nor thy other good deeds that thou art accustomed to do, undone, but to thy power, and as far as in thee is, dost thy best therein, and forgettest not thy duty therefore, nor art not negligent for any dullness or unquietness of mind that thou feelest. Nevertheless there be many persons, that when any adversity falleth to them, they be anon unpatient, and be made thereby very slow and dull to do any good deed, and they hinder themselves greatly. For it is not in the power of man the way that he shall take, but it is only in the grace of God to dispose that after his will, and to send comfort when he will, and as much as he will, and to whom he will, as it shall please him, and none otherwise. Some unware persons through an undiscrete desire that they have had to have the grace of devotion, have destroyed themselves, for they would do more than their power was to do, and would not know the measure of their gift, nor the littleness of their own strength, but rather would follow the pride of their heart, than the judgement of reason. And because they presumed to do greater things than was pleasant to God, therefore they lost anon the grace that they had before, & were left needy and without comfort, which thought to have builded their nests in heaven: and so they were taught not to presume of themselves, but meekly to trust in God, and in his goodness, Also, such persons, as be beginners, and yet lack experience in ghostly travail, may lightly err, and be deceived, unless they will be ruled by counsel of other. And if they will needlye follow their own counsel, and will in no wise be removed from their own will, it will be very perilous to them in the end. And it is not lightly seen, that they that be wise and cunning in their own sight, will be meekly ruled or ordered by other. It is better to have little cunning with meekness, then great cunning with vain liking therein: and it is better to have little cunning with grace, than much cunning, whereof thou shouldest be proud. Also, he doth not discreetly, that in time of devotion setteth himself also to spiritual mirth, and as it were, to a heavenly gladness, & forgetteth his former desolation, and the meek dread of God. Neither doth he well or virtuously, that in time of trouble, or any manner adversity or grief beareth himself over much desperately, and doth not feel or think so faithfully of me as he ought to do. He that in time of peace and ghostly comfort will think himself overmuch sure, commonly in time of battle and of temptation, shall be found overmuch deject & fearful: but if thou couldst alway abide meek and little in thine own sight, and couldst order well the motions of thine own soul, thou shouldest not so soon fall into presumption or despair, nor so lightly offend almighty God. Wherefore this is good and wholesome counsel, that when thou hast the spirit of fervour, thou think, how thou shalt do, when that fervour is passed, and then when it happeneth so with thee, that thou think that it may soon come again, which to my honour, & to thy proving I have withdrawn for a time. And it is more profitable to thee, that thou shouldest be so proved, then that thou shouldest always have prosperous things after thy will: for why? merit's are not to be thought great in any person, because he hath many visions, or many ghostly comforts, or for that he hath clear understanding of Scripture, or that he is set in high degree: but if he be stablye grounded in meekness, and fulfilled with charity, and seek wholly the worship of God, & in nothing regardeth himself, but fully in his heart can despise himself, & also coveteth to be despised of other, then may he have good trust, that he hath somewhat profited in grace, and that he shall in the end have great reward of God for his good travail. Amen.   

How we shall think through meekness ourself to be vile and abject in the sight of God. The 9 Chapter.  
SHall I, Lord jesus, dare speak to thee, that am but dust and ashes? verily, if I think myself any better than ashes & dust, thou standest against me, & also mine own sins bear witness against me, that I may not withsay it: but if I despise myself, and set myself at nought, and think myself but ashes and dust, as I am, than thy geace shall be nigh unto me, and the light of true understanding shall enter into my heart, so that all presumption & pride in me shall be drowned in the vale of meekness, through perfect knowing of my wretchedness, Through meekness thou shalt show unto me what I am, what I have been, and from whence I came, for I am nought, and knew it not. If I be left to myself, them am I nought, and all is feebleness and imperfection. But if thou vouchsafe a little to behold me, anon I am made strong, and am ●illed with a new joy, and marvel it is, that I wretch am so soon lift up from my unstableness, into the beholding of heavenly things, and that I am so lovingly lifted up of thee, that of myself fall down alway to earthly likings. But thy love, Lord, causeth all this, which preventeth me, and helpeth me in all my necessities, and keepeth me warily from all perils & dangers, that I daily am like to fall into. I have lost thee, and also myself by inordinate love that I have had to myself, and in seeking of thee again, I have found both thee and me, and therefore I will more deeply from henceforth set myself at nought, and more diligently seek thee, then in time paste I have done: for thou Lord jesus, thou dost to me above all my merits, & above all that I can ask or desire. But blessed be thou in all thy works, for though I be unworthy any good things, yet thy goodness never ceaseth to do well to me, & also to many other, which be unkind to thee, and that are turned right far from thee. Turn us Lord therefore to thee again, that we may henceforward be loving, thankful, meek & devout to thee, for thou act our health, thou art our virtue and all our strength in body and soul, and none but thou: to thee therefore be joy and glory everlastingly in the bliss of heaven. Amen.   

How all things are to be referred to God, as end of every work. The .10. Chapter.  
My son, saith our Saviour Christ, I must be the end of all thy works, if thou desire to be happy and blessed. And if thou refer all goodness to me, from whom all goodness cometh, then shall be purged and made clean in thee thine inward affections, which else would be evil inclined to thyself and to other creatures. If thou seek thyself in any thing as end of thy work, anon thou failest in thy doing, and waxest dry and barren from all moisture of grace. Wherefore thou must refer all things to me, for I give all. Behold therefore all things as they be, flowing and springing out of my sovereign goodness, and reduce all things to me as to their original beginning, for of me both small and great, poor and rich, as of a quick springing wall, draw, water of life. He that serveth me freely and with good will, shall receive grace for grace: But he that will glorify himself in himself, or wilfully joy in any thing beside me, shall not be established in perfect joy, nor be delated in soul, but he shallbe letted & anguished many ways from the true freedom of spirit. Thou shalt therefore ascribe no goodness to thyself, nor thou shalt not think, that any person hath any goodness of himself, but that thou yield alway the goodness to me, without whom man hath nothing. I have given all, and all will I have again, and with great straightness will I look to have thank therefore. This is the truth, whereby is driven away all manner of vain glory and pride of heart. If heavenly grace and perfect charity enter into thy heart, then shall there no envy nor unquietness of mind, neither any private love have rule in thee: For the charity of God shall overcome all things, and shall dilate and inflame all the powers of thy soul. Wherefore, if thou understandest a right, thou shalt never joy but in me, and in me only thou shalt have trust, for no man is good but God alone, who is above all things to be honoured, and in all things to be blessed.   

That it is sweet and delectable to serve God, and to forsake the world. The 11. Chapter.  
NOw shall I speak again to thee my Lord jesus, and not cease. And I shall say in the ears of my Lord, my God and king that is in heaven. O how great is the abundance of thy sweetness, which thou hast hid and kept for them that dread thee? But what is it then to them that love thee, & that with all their heart do serve thee? verily, it is the unspeakable sweetness of contemplation, that thou givest to them that love thee. In this Lord, thou hast most showed the sweetness of thy charity to me, that when I was not, thou madest me, and when I erred far from thee, thou broughtest me again to serve thee, and thou commandest me also, that I shall love thee. O fountain of love everlasting, what shall I say of thee? how may I forget thee, that hast vouchsafe to lovingly to remember me? When I was like to have perished, thou showedst thy mercy to me above all that I could think and desire, and hast sent me of thy grace and love above my merits. But what shall I give thee again for all this goodness? It is not given to all men to forsake the world, & to take a solitary life, and only to serve thee, & yet it is no great thing to serve thee, whom every creature is bound to serve. It ought not therefore to seem any great thing to me to serve thee, but rather it should seem marvel and wonder to me, that thou wilt vouchsafe to receive so poor, and so unworthy a creature as I am into thy service, and that thou wilt join me to thy well-beloved servants. Lo Lord, all things that I have, & all that I do thee service with, is thine: and yet thy goodness is such, that thou rather servest me, than I thee: for lo, heaven & earth, planets and stars with their contents, which thou hast created to serve man, be ready at thy biding, and do daily that thou haste commanded. And thou haste also ordained angels to the ministry of man. But above all this, thou haste vouchsafe to serve man thyself, and haste promised to give thyself unto him. What shall I then give to thee again for this thousand fold goodness? would to God that I might serve thee all the days of my life, or at the least, that I might one day be able to do thee faithful service, for thou art worthy all honour, service, and praising for ever. Thou art my Lord and my God, and I thy poorest servant, most bound before all other to love thee, and praise thee, and I never ought to ware weary of the praising of thee. And that is it that I ask, and that I desire, that is to say, that I may always laud and praise thee. Vouchsafe therefore, most merciful Lord, to supply, that wanteth in me, for it is great honour to serve thee, & all earthly things to despise for the love of thee. They shall have great grace that freely submit themselves to thy holy service. And they shall find also the most sweet consolation of the holy ghost, and shall have great freedom of spirit, that here forsake all worldly business, and choose a hard and strait life in this world for thy name. O free and joyful service of God, by the which a man is made free, holy, and also blessed in the sight of God. O holy state of religion, which maketh a man like to angels, pleasant to God, dreadful to wicked spirits, and to all faithful people right highly commendable. O service much to be embraced, and alway to be desired, by whom the high goodness is won, and the everlasting joy and gladness is gotten without end.   

That the desires of the heart ought to be well examined and moderated. The 12. Chapter.  
My son, saith our Lord, it behoveth thee to learn many things that thou haste not yet well learned. What be they Lord? that thou order thy desires and affections wholly after my pleasure, and that thou be not a lover of thyself, but a desirous follower of my will in all things. I know well that desires oft move to this thing or to that: but consider well, whether thou be moved principally for mine honour, or for thine own, If I be in the cause, thou shalt be well contented, whatsoever I do with thee: but if any thing remain in thy heart of thine own will, that is it that letteth and hindereth thee. Beware therefore that thou lean not much to thine own desire without my council, lest haply it repent thee, and displease thee in the end, that first pleased thee, Every affection and desire of man's heart that seemeth good and holy, is not forthwith to be followed, nor every contrarious affection or desire is not hastily to be refused. It is sometime right expedient, that a man refrain his affections and desires, though they be good, lest happily by his importunity he fall into unquietness of mind, or that he be a let to other, or be letted by other, and so fail in his doing: and sometime it behoveth us to use as it were, a violence to ourself, and strongly to resist and break down our sensual appetite, and not to regard what the flesh will or will not, but alway to take heed that it be made subject to the will of the spirit, and that it be so long chastised, and compelled to serve, till it be ready to all thing that the soul commandeth, & that it can learn to be content with a little, and can delight in simple things, and not to murmur nor to grudge for any contrarious things that may befall unto it.   

How we should keep patience, and continually strive against all concupiscence. The .13. Chapter.  
O My Lord God (as I hear say) patience is much necessary unto me, because of many contrarious things, which in this life daily chance. I see well, that howsoever I do order myself for peace yet can not my life be without some battle and sorrow. My son, it is true that thou sayest: wherefore, I will not, that thou seek to have such peace as wanteth temptations, or as feeleth not some contradiction: But that thou trow & believe that thou hast found peace when that thou hast many troubles, and art proved with many contrarious things in this world. And if thou say, thou mayest not suffer such things, how shalt thou then suffer the fire of Purgatory? Of two evils, the less evil is to be taken. Suffer therefore patiently the little pains of this world, that thou mayest hereafter escape the greater in the world to come. Trowest thou, that worldly men suffer little or nothing? yes truly, thou shalt find none without some trouble, though thou seek the most delicate persons that be. But percase thou sayest to me again, they have many delectations, & follow their own pleasures so much, that they ponder but little all their adversities. Well, I will it be as thou sayest, that they have all that they can desire, but how long trowest thou that it shall endure? Sooth, it shall suddenly vanish away as smoke in the air, so that there shall not be left any remembrance of their joys passed, & yet when they lived they were not without great bitterness and grief, for oft times of the same thing wherein they had their greatest pleasure, received they after great trouble and pain, & righteously came that unto them, that forasmuch as they sought delectations and pleasures inordinately, that they should not fulfil their desire therein, but with great bitterness and sorrow. O how short, how false, and how inordinate be all the pleasures of this world? Soothlye, for drunkenship and blindness of heart the worldly people perceive it not, nor will not perceive it, but as dumb beasts, for a little pleasure of this corruptible life, they run headlong into everlasting death. Therefore my son, go not after thy concupiscence, but turn thee lightly from thine own wil Delight thee in god, and fix thy love strongly in him, and he shall give thee the ask of thine heart. And if thou wilt have consolation abundantly, and wilt receive the soothfast comfort that cometh of God, dispose thyself fully to despise this world, and put from thee wholly all inordinate delectations, and thou shalt have plenteously the comfort of God. And the more that thou with drawest thee from the consolation of all creatures, the more sweet & blessed consolations shalt thou receive of thy creature. But soothly thou canst not at the first come to such consolations, but with heaviness and labour going before, thy old custom will somewhat withstand thee, but with a better custom it may be overcome. The flesh will murmur against thee, but with fervour of spirit it shall be restrained. The old ancient enemy thee friend will ●et thee if he can, but with devout prayer. He shall be driven away, and with good bodily and ghostly labours his way shallbe stopped, so that he shall not dare come nigh unto thee.   

Of the obedience of a meek subject, after the example of our Lord jesus Christ. The 14. Chapter.  
My son, saith our Saviour Christ, he that laboureth to withdraw him from obedience, withdraweth him from grace: And he that seeketh to have private things, loseth the things that be in common. If a man can not gladly submit himself to his superior, it is a token that his flesh is not yet fully obedient to the spirit, but that it oft rebelleth and murmureth. Therefore if thou desire to overcome thyself, and to make thy flesh obey meekly to the will of the spirit, learn first to obey gladly to thy superior. The outward enemy is the sooner overcome, if the inner man, that is the soul, be not feebled nor wasted. There is none worse, nor any more grievous enemy to the soul, than thyself, if thy flesh be not well agreeing to the will of the spirit. It behoveth the therefore, that thou have a true despising and contempt of thy self, if thou wilt prevail against thy flesh and blood. But forasmuch as thou yet lovest thyself inordinately, therefore thou fearest to resign thy will wholly to another man's will. But what great thing is it to thee that art but dost and nought, if thou subdue thyself to man for my sake, when I, that am almighty, & most high God, maker of all things subdued myself meekly to man for thy sake? I made myself most meek and most low of all men, that thou shoudest learn to overcome thy pride through my meekness. Learn therefore, thou ashes, to be tractable, learn thou earth and dust, to be meek, and to bow thyself under every man's foot for my sake: learn to break thine own will, & to be subject to all men in thine heart. Rise in great wrath against thyself, and suffer not pride to reign in thee, but show thyself so little and obedient, and so noughty in thine own sight, that as thee thinks, all men may righteously go over thee, and tread upon the, as upon earth or clay. O vain man, what hast thou to complain. O thou fowl sinner what mayest thou righteously say against them that reprove thee, sith thou haste so oft offended God, and haste also so oft deserved the pains of hell? But nevertheless, my eye of mercy hath spared thee, for thy soul is precious in my sight, that thou shouldest thereby know the great love▪ that I have to thee, and be therefore the more thankful to me again, and give thyself to perfect & true subjection and meekness, and to be ready in heart, patiently to suffer for my sake thine own contempts and despisings, whensoever they shall happen to fall unto thee. Amen.   

Of the secret and hid judgements of God to be considered, that we be not proud of our good deeds. The .15. Chapter.  
LOrd, thou soundest thy judgements terribly upon me, and fillest my body & bones with great fear and dread: my soul also trembleth very sore, for I am greatly astonished, for that I see that heavens be not clean in thy sight, for sith thou foundest default in angels, and sparedst them not, what shall become of me, that am but vile and stinking carreyne? Stars fell from heaven, and I dust and ashes, what should I presume? Also some people that seemed to have great works of virtue, have fallen full low. And such as were fed with meat of angels, I have seen after delight in swines meat, that is to say, in fleshly pleasures. Wherefore it may be well said and verified, that there is no holiness nor goodness in us, if thou with: draw thy hand of mercy from us, nor that no wisdom may avail us, if thou Lord govern it not: nor any strength help, if thou cease to preserve us: no sure chastity can be, if thou Lord defend it not, nor any sure keeping may profit us, if thy holy watchfulness be not present: for if we be forsaken of thee, anon we be drowned and perish: but if thou a little visit us with thy grace, we anon live, and be lift, up again. We be unstable, unless thou confirm us, we be cold and dull, but if by thee we be stirred to fervour of spirit. O how meekly and abjectly ought I therefore to judge of myself, & how much ought I in my heart to despise myself, though I be holden never so good and holy in sight of the world: and how profoundly ought I to submit me to thy deep and profound judgements, sith I find in myself nothing else but nought and nought? O substance that may not be pondered. O Sea, that may not be sailed: in thee, and by thee I find that my substance is nothing, and over all nought where is now the shadow of this worldly glory, and where is the trust that I had in it? Truly it is vanished away through the deepness of thy secret and hid judgements upon me. What is flesh in thy sight? how may clay glorify himself against his maker? how may he be deceived with vain praises whose heart in truth is subject to god? All the world may not lift him up into pride, whom truth, that God is, hath perfectly made subject unto him, nor he may not be deceived with any flattering, that putteth his whole trust in God. For he seethe well, that they that speak be vain and nought, and that they shall shortly fail with the sound of words, but the truth of God always abideth.   

How a man shall order himself in his desires. The .16. Chapter.  
My son, saith our Saviour Christ, thus shalt thou say in every thing that thou desirest. Lord, if it be thy will, be it done as I ask, and if it be to thy praising, be it fulfilled in thy name. And if thou see it good and profitable to me, give me grace to use it to thy honour. But if thou know it hurtful to me, and not profitable to the health of my soul, then take from me such desire. Every desire cometh not of the holy ghost, though it seem rigteous & good, for it is sometime full hard to judge, whether a good spirit or an evil moveth thee to this thing or to that, or whether thou be moved of thine own spirit. Many be deceived in the end, which first seemed to have been moved of the holy ghost. Therefore with dread of God, and with meekness of heart it is to desire and ask whatsoever cometh to our mind to be desired and asked, and with a whole forsaking of ourself to commit all things to God, and to say thus: Lord, thou knowest what thing is to me most profitable, do this or that after thy will, give me what thou wilt, as much as thou wilt, and when thou wilt. Do with me as thou knowest best to be done, and as it shall please thee, and as shall be most to thy honour. Put me where thou wilt, and freely do with me in all things after thy will. Thy creature I am, and in thine hands, lead me and turn me where thou wilt, lo, I am thy servant ready to all things that thou commandest, for I desire not to live to myself, but to thee. Would to God it might be worthily and profitably, and to thy honour. Amen.   

A prayer, that the will of God be alway fulfilled. The 17. Chapter.  
MOst benign Lord jesus, grant me thy grace, that it may be always with me, and work with me, and persever with me unto the end. And that I may ever desire and will that is most pleasant and acceptable to thee. Thy will be my will, and my will alway to follow thy will, & best accord therewith. Be there alway in me one will, and one desire with thee, and that I may have no power to will or to not will, but as thou wilt or wilt not. And grant me that I may die to all things that be in the world, and for thee, to love to be despised, and to be as a man unknown in this world. Grant me also above all things that can be desired, that I may rest me in thee, and fully in thee pacify my heart, for thou Lord art the very true peace of heart, and the perfect rest of body and soul, and without thee all things be grievous and unquiet. Wherefore, in that peace that is in thee, one high, one blessed, and one endless goodness shall I alway rest me, so may it be. Amen.   

That the very true solace & comfort is in god. The .18. Chapter.  
What at soever I may desire or think to my comfort, I abide it not here, but I trust to have it hereafter: for if I alone might have all the solace and comfort of this world, & might use the delights thereof after mine own desire without sin, it is certain, that they might not long endure: wherefore my soul may not fully be comforted, nor perfectly refreshed, but in God only, who is the comfort of the poor in spirit, and the embracer of the meek and lowly in heart. Abide, my soul, abide the promise of god, & thou shalt have abundance of all goodness in heaven. If thou inordinately covet these goodness present, thou shalt lose the goodness eternal. Have therefore goods present in use, and eternal in desire. Thou mayest in no manner be satiate with temporal goods, for thou art not created so to use them, as to rest thee in them: for if thou alone hadst all the goods that ever were created & made, thou mightest not therefore be happy and blessed, but thy blessedfulness and full felicity standeth only in God, that hath made all things of nought. And that is not such felicity as is commended of the foolish lovers of the world, but such as good christian men & women hope to have in the bliss of heaven, and as some ghostly persons clean and pure in heart sometime do taste here in this present life, whose conversation is in heaven. All worldly solace, and all man's comfort is vain and short, but that comfort is blessed and soothfast, that is perceived by truth inwardly in the heart. A devout follower of God beareth always about with him his comforter, that is jesus, and sayeth thus unto him: My Lord jesus, I beseech thee that thou be with me in every place, and every time, and that it be to me a special solace, gladly for thy love to want all man's solace. And if thy solace want also, that thy will, and thy righteous proving and assaying of me, may be to me a singular comfort, and a high solace. Thou shalt not alway be angry with me, neither shalt thou alway threat me. So may it be. Amen.   

That all our study and business of mind ought to be put in God. The .19. Chapter.  
My son, saith our Lord to his servant, suffer me to do with thee what I will, for I know what is best and most expedient for thee. Thou workest in many things after thy kindly reason, and after as thy affection, and thy worldly policy stirreth thee: and so thou mayest lightly err and be deceived. O Lord, it is true all that thou sayest, thy providence is much more better for me, than all that I can do or say of myself. Wherefore it may well be said and verified, that he standeth very casually, that setteth not his whole trust in thee. Therefore Lord, while my wit abideth steadfast & stable, do with me in all things as it pleaseth thee, for it may not be but well all that thou dost. If thou wilt, that I be in light, be thou blessed, and if thou wilt, that I be in darkness, be thou also blessed. If thou vouchsafe to comfort me, be thou highly blessed. And if thou wilt, that I shall live in trouble, and without all comfort, be thou in likewise much blessed. My son, so it behoveth to be with thee, if thou wilt walk with me: as ready must thou be to suffer, as to joy, and as gladly be needy and poor, as wealthy and rich. Lord, I will gladly suffer for thee whatsoever thou wilt shall fall upon me. Indifferently will I take of thy hand good and bad, bitter and sweet, gladness and sorrow, and for all things that shall befall unto me, heartily will I thank thee. Keep me, Lord, from sin, and I shall neither dread death nor hell. Put not my name out of the book of life, and it shall not grieve me, what trouble soever befall upon me.   

That all temporal miseries are gladly to be borne through the example of Christ The 20. Chapter.  
My son, saith our Lord, I descended from heaven, and for thy health have I taken thy miseries, not compelled thereto of necessity, but of my charity, that thou shouldest learn to have patience with me, & not to disdain to bear the miseries & wretchedness of this life, as I have done for thee: for from the first hour of my birth unto my death upon the cross, I was never without some sorrow or pain. I had great lack of temporal things, I heard great complaints made on me, I suffered beningely many shames & rebukes, for my benefits I received unkindness, for my miracles, blasphemies, & for my true doctrine many reproufes. O Lord, forasmuch as thou wert found patiented in thy life, fulfilling in that most specially the will of thy father, it is seeming, that I most wretched sinner bear me patiently after thy will in all things, and as long as thou wilt, that I for mine own health, bear the burden of this corruptible life: for though this life be tedious, and as an heavy burden to the soul, yet nevertheless, it is now through thy grace made very meritorious, and by example of thee, & of thy holy saints, it is now made to weak persons more sufferable & clear, and also much more comfortable than it was in the old law, when the gates of heaven were shut, and the way thitherward was dark, and so few did covet to seek it. And yet they that were then righteous, and were ordained to be saved, before thy blessed passion and death might never have come thither. O what thanks am I bound therefore to yield to thee, that so lovingly haste vouchsafe to show to me, and to all faithful people that will follow thee, the very true and strait way to thy kingdom. Thy holy life is our way, and by thy patience we walk to thee, who art our head and governor. And if thou Lord hadst not gone before, and showed us the way, who would have endeavoured him to have followed? how many should have tarried behind, if they had not seen thy blessed examples going before? We be yet slow & dull, now we have seen and heard thy signs and doctrines: what should we then have been, if we had seen no such light going before us: Truly, we should have fixed our mind and love wholly in worldly things, from the which keep us Lord of thy great goodness. Amen.   

Of patiented suffering of injuries and wrongs, and who is truly patiented. The .21. Chapter.  
My son, what is it that thou speakest, why complainest thou thus? cease, cease, complain no more, consider my passion, and the passions of my saints, and thou shalt well see, that it is right little that thou sufferest for me. Thou hast not yet suffered to the shedding of thy blood, and truly, thou haste little suffered in comparison of them that have suffered so many things for me in time past, and that have been so strongly tempted, so grievously troubled, and so many ways proved. It behoveth thee therefore to remember the great grievous things that other have suffered for me, that thou mayest the more lightly bear thy little griefs: and if they seem not little to thee, look thy impatience cause not that: but nevertheless, whether they be little or great, study alway to bear them patiently without grudging or complaining, if thou may, and the better that thou canst dispose thee to suffer them, the more wiselier thou dost, and the more merit shalt thou have, and thy burden by reason of thy good custom and of thy good will shall be the lighter. Thou shalt never say, I can not suffer this thing of such a person, nor it is not for me to suffer it: he hath done me great wrong, and layeth unto my charge that I never thought, but of another man I will suffer as I shall think. Such manner sayings be not good, for they consider not the virtue of patience, nor of whom it shallbe crowned, but they rather consider the persons and the offences done unto them. Therefore he is not truly patient that will not suffer but as much as he will, and of whom he will: for a true patient man forceth not of whom he suffereth, whether of his Prelate, or of his fellow that is equal unto him, or of any other that is under him nor whether he be a good man and a holy, or an evil man and an unworthy, but whensoever any adversity or wrong falleth unto him whatsoever it be, and of whom soever if be, and how oft soever, he taketh all thankfully as of the hand of God, and accounteth it as a rich gift, and a great benefit, O God, for he knowweth well that there is nothing that a man may suffer for God that may pass without great merit. Be thou therefore ready to battle, if thou wilt have victory: without battle thou mayest not come to the crown of patience, and if thou wilt not suffer, thou refusest to be crowned. Wherefore, if thou wilt needly be crowned, resist strongly, and suffer patiently, for without labour no man may come to rest, nor without battle no man may come to victory. O Lord jesus, make it possible to me by grace, that is impossible to me by nature: Thou knowest well that I may little suffer, and that I am cast down anon with a little adversity, wherefore I beseech thee, that trouble and adversity may hereafter for thy name be beloved and desired of me, for truly, to suffer, and to be vexed for thee, is very good and profitable to the health of my soul.   

Of the knowing of our own infirmities, and of the miseries of this life. The .22. Chapter.  
I Shall knowledge against me all my unrighteousness, and I shall confess to thee Lord all the unstableness of my heart. Oft times it is but a little thing that casteth me down, & maketh me dull and slow, to all good works, and sometime I purpose to stand strongly: but when a little temptation cometh, it is to me great anguish & grief, and sometime of a right little thing, a grievous temptation riseth, and when I think myself to be somewhat surer, and that, as it seemeth, I have the higher hand, suddenly I feel myself near hand overcome by a light temptation. Behold therefore, good Lord, behold my weakness and my frailness, best known to thee before all other: have mercy on me, O Lord, and deliver me from the filthy dregs of sin, that my feet be never fixed in them. But this is it that oft grudgeth me sore, and in manner confoundeth me before thee, that I am so unstable and weak, and so feayle to resist my passions. And though they draw me not alway to consent, yet nevertheless, their cruel assaults be very grievous unto me, so that it is in manner tedious to me, to live in such battle: but yet such battle is not all unprofitable to me, for thereby I know the better mine own infirmities, for I see well, that such wicked fantasies do rise in me much sooner than they go away▪ But would to God, that thou most strongest God of Israel, the lover of all faithful souls, wouldst vouchsafe to behold the labour and sorrow of me thy poorest servant, and that thou wouldst assist me in all things that I have to do. Strength me Lord with heavenly strength, so that the old enemy the fiend, nor my wretched flesh, which is not yet fully subject to the spirit, have not power nor lordship over me, against whom I must fight continually, while I shall live in this miserable life. But alas, what life is this, where no trouble nor misery wanteth, where also every place is full of snares & of mortal enemies? for one trouble or temptation going away, another cometh, and the first conflict yet during, many other suddenly rise more than can be thought. How may this life therefore be loved that hath such bitterness, and that is subject to so many miseries? And how may it be called a life, that bringeth forth so many deaths, & so many ghostly infections? and yet it is beloved & much delighted of in many persons. The world is oft reproved, that it is deceitful and vain, and yet it is not lightly forsaken, especially when the concupiscences of the flesh be suffered to have rule. Some things stir a man to love the world, and some things to despise it: the concupiscence of the flesh, the concupiscence of the eye, and the pride of the heart, stir man to love the world. But the pains and miseries that follow of it, causeth hatred and tediousness of it again. But alas for sorrow, a little delectation overcometh the mind of them that be much set to love the world, and driveth out of their hearts all heavenly desires, insomuch that many account it as a joy of Paradise to live under such sensible pleasures, and that is, because they neither have seen nor tasted the sweetness in God, nor the inward gladness that cometh of virtues. But they that perfectly despise the world, and that study to live under holy discipline, be not ignorant of the heavenly sweetness that is promised unto ghostly livers: and they see also how grievously the world erreth, and how grievously it is deceived in divers manners.   

How a man should rest in God above all things. The 23. Chapter.  
Above all things, and in all things rest thou my soul in thy Lord God, for he is the eternal rest of all Angels and saints. give me Lord jesus, this special grace for to rest me in thee above all creatures: above all health and fairness, above all glory and honour, above all dignity and power, above all cunning and policy, above all riches & crafts, above all gladness of body and soul, above all fame and praising, above all sweetness and consolation, above all hope and repromission, above all merit and desire, above all gifts & rewards, that thou mayest give or send beside thyself, and above all joy and mirth that man's heart or mind may take or feel: And also above all Angels and Archangels, and above the company of heavenly spirits, above all things visible and invisible, and above all thing that is not thyself. For thou, O Lord God, art most best, most highest, most mightest, most sufficient, and most full of goodness: most sweet, most comfortable, most fair, most loving, most noble, and most glorious above all thing, in whom all goodness is together perfectly and fully, hath been and shall be. And therefore, whatsoever thou givest me beside thyself, it is little and insufficient to me for my heart may not rest, nor fully be pacified but in thee, so that it ascendeth above all gifts, and also above all manner of things that be created. O my Lord jesus Christ most loving spouse, most purest lover and governor of every creature, who shall give me wings of perfect liberty, that I may fite high, and rest me in thee. O when shall I fully tend to thee, and see, and feel how sweet thou art: when shall I wholly gather myself together in thee, so perfectly that I shall not for thy love feel myself, but thee only above myself, and aobue all bodily things, and that thou visit me in such wise as thou dost visit thy faithful lovers? Now I oft mourn and complain the miseries of this life, and with sorrow and woe bear them with right great heaviness: for many evil things happen daily in this life, which oft times trouble me, and make me very heavy, & greatly darken mine understanding. They hinder me greatly, and put my mind from thee, and so encumber me many ways, that I can not have free mind & clean desire to thee, nor have thy sweet embracings that to thy blessed Saints be alway present. Wherefore I beseech thee Lord Christ jesus, that the sighings and the inward desires of my heart, with my manifold desolutions, may somewhat move thee, and incline thee to hear me. O jesus the light and brightness of everlasting glory, the joy and comfort of all christian people that are walking & labouring as pilgrims in the wilderness of this world, my heart crieth to thee by still desires without voice, and my silence speaketh unto thee, and saith thus: How long carrieth my Lord God to come to me, verily I trust that he will shortly come to me his poorest servant, and comfort me, and make me joyous & glad in him, And that he will deliver me from all anguish and sorrow. Come Lord come, for without thee I have no glad day, nor hour, for thou art all my joy & gladness, and without thee my soul is barren and void. I am a wretch, and in manner in prison, and bound with fetters, till thou through the light of thy gracious presence vouchsafe to visit me, and to refresh me, and to bring me again to liberty of spirit, and that thou vouchsafe to show thy favourable and loving countenance unto me. Let other seek what they will, but truly there is nothing that I will seek, nor that shall please me, but thou my Lord God, my hope and everlasting health. I shall not cease of prayer till thy grace return to me again, & that thou speak inwardly to my soul, & say thus, Lo I am here, I am come to thee, for thou haste called me, thy tears & the desire of thy heart, thy meekness and thy contrition have bowed me down, and brought me to thee. And I shall say again, Lord I have called thee, and I have desired to have thee, ready to forsake all things for thee, thou first haste stirred me to seek thee. Wherefore be thou alway blessed that haste showed such goodness to me, after the multitude of thy mercy: What hath thy servant (Lord) more to do or say, but that he meeken himself before thy majesty, and ever have in mind his own iniquity? There is none like to thee Lord, in heaven nor in earth, thy works be good, thy judgements be righteous, & by thy providence all things be governed. Wherefore to thee which art the wisdom of the father, be everlasting joy & glory, and I humbly beseech thee, that my body and soul, my heart and tongue, and all thy creatures, may alway laud thee, and bless thee. Amen.   

Of remembering of the great and manifold benefits of God. The 24. Chapter.  
OPen mine heart, Lord, into the beholding of thy laws, and in thy commandments teach me to walk, give me grace to know and to understand thy will, and with great reverence and diligent consideration to remember thy manifold benefits, that I may from henceforth yield to thee due thanks for them again. But I know and confess it for truth, that I am not able to yield to thee condign thankinges for the least benefit that thou hast given me, for I am less than the least benefit that thou hast given. And when I behold thy nobleness and worthiness, my spirit dreadeth and trembleth very sore for the greatness thereof. O Lord, all that we have in body & in soul, inwardly & outwardly, naturally or supernaturally, they be thy benefits, and show thee openly to be a blessed and good benefactor, of whom we have received such gifts. And though one hath received more, and another less, yet they all be thy gifts, & without thee the least can not be had: and he that hath more received, may not rightfully glorify himself therein, as though he had gotten it by his own merit, nor exalt himself above other, nor disdain other, nor despise his inferiors therefore: for he is greatest and most acceptable to thee, that least ascribeth to himself, and that is for such gifts the more meek and devout, in yielding thanks to thee for them again. And he that through meekness can hold himself most vile, and most unworthy of all other, is the more apt to receive of thy hand more larger gifts. And he that hath received the fewer gifts, ought not therefore to be heavy, or to disdain at it, nor to be envious against them that have received the greater, but rather he ought to lift his mind upward to thee, and highly to laud and praise thy name, that thou so liberally, so lovingly, and so freely, without accepting of persons, departest thy gifts among thy people: all things come of thee, and therefore thou art in all things to be blessed. Thou knowest what is expedient to be given to every person, and why one hath less, and another more, it is not for us to reason or discuss, but to thee only, by whom the merits of every man shall be discussed. Wherefore Lord, I account it for a great benefit not to have many gifts, whereby outwardly, & after man's judgement, laud and praising should follow. And over that, as me seemeth, although a man consider and behold his own poverty, and the vileness of his own person, he ought not therefore to take grief, heaviness, or de●ection, but rather to conceive thereby great gladness of soul: for thou haste chosen, and daily dost chose poor meek persons, & such as be despised in the world, to be thy familiar and household servants, witness thy Apostles, whom thou madest princes of all the world, which nevertheless were conversant among the people without complaining or missaying, so meek and simple without all malice and deceit, that they joyed to suffer reproufes for thy name, so farforth, that such things as the world abhorreth and flieth, they coveted with great desire. Thus it appeareth, that there ought nothing so much to comfort and glad thy lover and him that hath received thy benefits, as that thy will and pleasure in him be fulfiled after the eternal disposition of him from the beginning, wherewith he ought to be so well contented and pleased, that he would as gladly be holden least, as other would be holden most, and as peaceful would he be, & as well pleased in the lowest place, as in the highest: and as glad to be despised and abject, and of no name nor reputation in the world, as other to be nobler or greater: for thy will, Lord, and the honour of thy name ought to excel all things, and more ought it to please and comfort thy lover, than all other benefits given, or that might be given unto him.   

Of four things that bring peace into the soul. The 25. Chapter.  
My son, now shall I teach thee the very true way of peace and of perfect liberty. O Lord jesus, do as thou sayest, for that is right joyous for me to hear. Study my son rather to fulfil another man's will, than thine own. Those alway to have little worldly riches, rather than much: seek also the lowest place, and desire to be under other, rather than above, and covet alway and pray, that the will of God be wholly done in thee. Lo, such a person entereth soothfastly into the very true way of peace and inward quietness. O Lord, this short lesson that thou haste taught me, containeth in itself much high perfection. It is short in words, but it is full of sentence, and fruitful in virtue: for if it were well and faithfully kept of me, unrestfulness should not so lightly spring in me as it hath done. For as oft as I feel myself unrestful, and not contented, I find that I have gone from this lesson, and from this good doctrine. But thou Lord jesus, who hast all things under thy governance, and alway lovest the health of man's soul, increase more grace in me, that I may from henceforth fulfil these teachings, and that I may do always, that shallbe to thy honour, and to the health of my soul. Amen.   

A prayer against evil thoughts. The .26. Chapter.  
My Lord jesus, I beseech thee be not far from me, but come shortly, & help me, for vain thoughts have risen in mine heart, and worldly dreads have troubled me very sore, how shall I break them down? how shall I pass unhurt without thy help? I shall go before thee, saith our Lord, and I shall drive away the pride of thy heart, then shall I set open to thee the gates of ghostly knowledge, and shall show to thee the privities of my secrets. O Lord, do as thou sayest, and then shall flee from me all wicked fantasies, and truly this is my hope, and my only comfort, to flee to thee in every trouble, steadfastly to trust in thee, inwardly to call to thee, and patiently to abide thy coming, and thy heavenly consolations, which I trust shall shortly come to me. Amen.   

A prayer for clarifying of man's mind. The .27. Chapter.  
Clarify me, Lord jesus, with the clearness of the everlasting light, and drive out of my heart all manner of darkness, and all vain imaginations, fight strongly for me, and drive away the evil beasts, that is to say, all my evil and wicked concupiscences, that peace of conscience may enter and have full rule in me, and that abundance of laud and praising of thy name, may sound continually in the chamber of my soul: that is to say, in a pure & clean conscience in me. Command the winds and tempests of pride to cease, bid the sea of worldly covetise to be in rest, and charge the north wind, that is to say, the fiends temptation, that it blow not and then shallbe great tranquility and peace in me. Send out thy light & truth of ghostly knowledge, that it may shine upon the earth barren and dry, and send down thy grace from above, and therewith anoint my dry heart, and give me the water of inward devotion, to moist therewith the dryness of my soul, that It may bring forth some good fruit, that shall be liking and pleasant to thee. Raise up my mind, that is sore oppressed with the heavy burden of sin and lift up my desire to the love of heavenly things, that by a taste of the heavenly felicity, it may loath to think on any earthly things. Take me Lord, and deliver me from the vile consolation of creatures, which must of necessity short: lie perish and fail. For there is nothing created, that may fully satisfy mine appetite. join me therefore to thee with a sure bond of heavenly love, for thou only suffisest to thy lover. And without thee all things be vain, and of no substance.   

That it is not good to search curiously another man's life. The 28. Chapter.  
My son, saith our Lord, look thou be not curious in searching of any other man's life, neither do thou busy thyself with those things, which do not belong unto thee. What is this or that to thee? follow thou me: What is it to thee, whether this man be good or bad? or whether he say or do this or that? Thou needest not to answer for another man's deeds, but for thine own deeds thou must needly answer. Why then dost thou meddle where it needeth not? I see and know every man, and every thing under the sun, I see and behold, and how it is with every person, what he thinketh, what he willeth, and to what end his work draweth, is open to me. And therefore all things are to be referred to me. Keep thyself alway in good peace, and suffer him that will always search another man's life, be as busy as he will, and in the end shall fall upon him as he hath done and said, for he can not deceive me whatsoever he be. If thou admonish any person for his soul health, look thou do it not, to get the thereby any name or fame in the world, nor to have the familiarity or private love of any person, for such things cause much unquietness of mind, and will make thee also to lose the reward that thou shouldest have of God, and will bring great darkness into thy soul. I would gladly speak to thee my words, & open to thee the secret mysteries of fraternal correction: if thou wouldst prepare thy soul ready against my coming, and that thou wouldst open the mouth of thy heart faithfully to me: Be thou provident, wake diligently in prayer, humble thyself in every thing, and thou shalt find great comfort in God, and little resistance in thy even christian.   

In what thing the peace of heart, and greatest profit of man standeth. The 29. Chapter.  
My son, saith our Lord jesus, I said to my disciples thus: My peace I leave with you, my peace I give you, not as the world giveth, but much more than it may give. All men desire peace, but all men will not do that belongeth to peace. My peace is with the meek and mild in heart, and thy peace shall be in much patience: if thou wilt hear me, and follow my words, thou shalt have great plenty of peace. O Lord what shall I do to come to that peace? Thou shalt in all thy works take good heed what thou dost and sayest, and thou shalt set all thy whole intent to please me, and nothing shalt thou covet or seek without me, and of other men's deeds thou shalt not judge presumptuously, nor thou shalt not meddle with things that pertain not to thee, if thou do thus it may be that thou shalt little or seldom be troubled: but nevertheless, to feel at no time any manner of trouble, nor to suffer any heaviness in body nor in soul, is not the state of this life, but of the life to come. Think not therefore that thou haste found the true peace when thou feelest no grief, nor that all is well with thee when thou hast none adversity, nor that all is perfect for that every thing cometh after thy mind. Nor yet that thou art great in gods sight, or specially beloved of him, because thou hast great fervour in devotion, and great sweetness in contemplation, for a true lover of virtue is not known by all these things, nor the true perfection of man standeth not in them. (Wherein then Lord?) In offering of a man with all his heart wholly to God, not seeking himself, nor his own will, neither in great things nor in small, in time nor in eternity, but that he abide alway one, and yield alway like thanks to God for things pleasant and displeasant, weighing them all in one like balance as in his love. Also if he be strong in God, that when inward consolation is withdrawn he can yet stir his heart to suffer more if God so will, and yet justifieth not himself, nor praiseth himself therefore, as holy and righteous: then he walketh in the very true way of peace, and then he may well have a sure and a perfect hope and trust that he shall see me face to face, in everlasting joy and fruition in the kingdom of heaven. And if he can come to a perfect and a full contempt and despising of himself, then shall he have full abundance of rest and peace in the joy everlasting, after the measure of his gift. Amen.   

Of the liberty, excellency, and worthiness of a free mind. The .30. Chapter.  
Lord it is the work of a perfect man, not to sequester his mind from the beholding of heavenly things, and among many cares, to go as he were without care: not in the manner of an idle or of a desolate person, but by the special prerogative of a free mind, alway busy in god's service, not cleaving by inordinate affection to any creature. I beseech thee therefore my Lord jesus, most meek and merciful, that thou keep me from the business and cares of the world, and that I be not overmuch inquieted with the necessities of the bodily kind, nor that I be not taken with the voluptuous pleasures of the world, and the flesh, and that in likewise thou preserve me from all hindrance of the soul, that I be not broken with overmuch heaviness, sorrow, nor worldly dread. And by these petitions I ask not only to be delivered from such vanities as the world desireth, but also from such miseries as grieve the soul of me thy servant, with the common malediction of mankind, that is, with corruption of the bodily feeling, where with I am so grieved and letted, that I may not have liberty of spirit to behold thee when I would. O Lord God, that art sweetness unspeakable, turn into bitterness to me all fleshly delights, which would draw me from the love of eternal things to the love of a short and a vile delectable pleasure: Let not the flesh and blood overcome me, nor the world with his short glory deceive me, nor the fiend with his thousand fold crafts supplant me, but give me ghostly strength in resisting, patience in suffering, and constancy in persevering. give me also for all worldly consolations, the most sweet consolations of the holy ghost, and for all fleshly love, send into my soul the love of thy holy name. Lo meat, drink, clothing, and all other necessaries for the body be painful and troublesome to a fervent spirit, which if it might, would alway rest in God, & in ghostly things. Grant me therefore grace to use such bodily necessaries temperately, and that I be not deceived with overmuch desire to them. To forsake all things it is not lawful, for the bodily kind must be preserved, but to seek superfluous things, more for pleasure, then for necessity, thy holy law prohibiteth: for so the flesh would rebel against the spirit. Wherefore Lord, I beseech thee, that thy hand of grace may so govern and teach me, that I exceed not by any manner of superfluity. Amen.   

That private love most letteth a man from God. The .31. Chapter.  
My son, saith our Lord it behoveth thee to give all for all, and nothing to keep to thee of thine own love, for the love of thyself more hurteth thee, than any other thing in this world. After thy love, and after thine affection every thing cleaneth to thee more or less. If thy love be pure, simple, and well ordered, thou shalt be without inordinate affection to any creature. covet therefore nothing that is not lawful for thee to have, and have nothing that may let thee from ghostly travail, or that may take from thee inward liberty of soul. It is marvel, that thou committest not thyself fully to me with all thy heart, with all things that thou mayest have or desire. why art thou thus consumed with vain sorrow? why art thou wearied with superfluous cares? Stand at my will, and thou shalt find nothing that shall hurt or hinder thee: but if thou seek this thing or that, or wouldst be in this place or in that for thine own profit, and for thine own pleasure, thou shalt never be in rest, nor ever free from some trouble of mind: for in every place shall be found something that will mislike thee. Transitory things when they be had and greatly multiplied in the world, do not always help man's soul to peace, but rather when they be despised and fully cut out of the love and desire of the heart, and that not to be understand only of gold and silver, and other worldly riches, but also of desire of honours and praisings of the world, which shortly vanisheth and passeth away, as doth the smoke with the wind: the place helpeth little if the spirit of fervour be away. Also the peace that a man getteth outwardly, shall not long stand who●e, if it be void from the true inward peace of heart, that is to say, though thou change thy place, yet it shall little amend thee, unless thou stand steadfast in me: for by new occasions that shall daily rise, thou shalt find that thou hast fled, & percase much more perilous, and much more grievous things than the first were.   

A prayer for the purging of man's soul, and for heavenly wisdom and the grace of God to be obtained and had. The 32. Chapter.  
Confirm me Lord, by the grace of the holy ghost, and give me grace to be strong inwardly in soul, and avoid out thereof all unprofitable business of the world, and of the flesh that it may not be led by unstable desires of earthly things. And that I may behold all things, as they be, transitory, and of short abiding, and me also to go with them: for nothing under the Sun may long abide, but all is vanity, and affliction of spirit. O how wise is he that feeleth and understandeth this to be true that I have said. give me (Lord) therefore heavenly wisdom, that I may learn to seek thee, and to find thee, and above all things to love thee, and all other things to understand and know, as they be, after thorder of my wisdom, and none otherwise, and give me grace also, wisely to withdraw me from them that flatter me, and patiently to suffer them that grieve me: for it is great wisdom not to be moved with every blast of words, nor to give ear to him that flattereth, as doth the mairmayde. The way that is thus begun, shall bring him that walketh in it, to a good and a blessed ending.   

Against the evil sayings of detractors. The 33. Chapter.  
My son, saith our Saviour Christ, thou shalt not take it to grief, because some persons think evil, or say evil of thee, that thou wouldst not gladly hear, for thou shalt yet think worse of thyself, and that no man is so evil as thou art. If thou be well ordered inwardly in thy soul, thou shalt not much care for such flying words. And it is no little wisdom, a man to keep himself in silence, and in good peace, when evil words be spoken to him, and to turn his heart to God, and not to be troubled with man's judgement. Let not thy peace be in the hearts of men, for whatsoever they say of thee, good or bad, thou art not therefore a nother man: but as thou art, thou art. Where is the true peace and glory, is it not in me? yes truly: Therefore he that neither desireth to please man, nor dreadeth not to displease him, shall have great plenty of peace: for of inordinate love, and vain dread, cometh all unquietness of heart, and unrestfulness of mind.   

How almighty God is to be inwarldlye called unto, in time of tribulation. The 34. Chapter.  
Lord, thy name be blessed for ever: that thou wouldst this temptation and tribulation should fall upon me, I may not escape it, but of necessity I am driven to flee to thee, that thou vouchsafe to held me, and to turn all into gohstlye profit. O Lord, I am now in trouble, & it is not well with me, for I am greatly vexed with this present passion. And now most best beloved father, what shall I say, I am now taken with anguishes and troubles on every side, save me in this hour, but I trust that I am come into this hour, that thou shalt be lauded and praised when I am perfectly made meek before thee, and that I am clearly delivered by thee, be it therefore pleasant to thee to deliver me. For what may I most sinful wretch do, or whither may I go without thee? Give me patience now at this time in all my troubles: help me my Lord God, and I shall not fear ne dread what troubles soever fall upon me. And now what shall I say, but that thy will be done in me? I have deserved to be troubled & grieved, and therefore it behoveth that I suffer as long as it shall please thee, but would to God that I might suffer gladly till the furious tempests were overpassed, and that quietness of heart might come again. Thy mighty hand (Lord) is strong enough to take this trouble from me, and to assuage the cruel assaults thereof, that I do not utterly fail, as thou hast oft times done to me before this time, & the more hard that it is to me, the more light it is to thee. And when I am clearly delivered by thee, then shall I say, This is the changing of the right hand of him that is highest, that is, the blessed Trinity, to whom be joy, honour, and glory everlastingly. Amen.   

Of the help of God to be asked, and of a full trust to recover through devout prayer our former grace. The .35. Chapter.  
My son, I am the Lord that sendeth comfort in time of tribulation, come therefore to me, when it is not well with thee. This is it that letteth thee most, that thou turnest thee over slowly to me, for before thou pray heartily to me, thou seekest many other comforts, and refreshest thy spirits in outward things. And therefore all that thou dost little availeth thee, till thou canst behold and see, that I am he that sendeth comfort to all that faithfully do call to me, and that there is not without me any profitable counsel nor perfect remedy. But now take a good spirit to thee, and after thy troubles be thou comforted in me, & in the light of my mercy have thou full trust, for I am near to thee to help thee, and to restore thee again, not only to like grace as thou hadst first, but also to much more, in great abundance. Is there any thing hard or impossible to me? or am I like to him, that sayeth a thing, and doth it not? where is thy faith? Stand strongly and perseverantly in me, be steadfast, abiding my promise, and thou shall have comfort in such time as it shall be most expedient for thee: abide, abide, and tarry for me, and I shall come soon, and help thee. It is temptation that vexeth thee, and a vain dread that feareth thee much. But what availeth such fear of dread for things that perchance shall never come, but that the ghostly enemy would thou shouldest have sorrow upon sorrow. Bear therefore patienlye thy troubles that be present, and dread not overmuch those that be to come: for it sufficeth to every day his own malice. It is a vain thing and unprofitable, to be heavy or glad for things, that perchance shall never happen nor come, but it is the unstableness of man, that he will be deceived, & so lightly to follow the suggestion of the enemy, for he careth not whether he may deceive by true suggestion or by false, nor whether it be by love of things present, or by dread of things to come. Therefore be thou not troubled, neither dread, but trust strongly in me, & in my mercy have perfect hope, for when thou weenest, that thou art right far from me, oft times I am right near unto thee: and when thou weenest that all is lost, then oft times followeth the greater reward. It is not therefore all lost, though some thing happen against thy will, and thou shalt not judge therein after thy outward feeling, neither shalt thou take any grief so sore to heart, but that thou shalt have good trust to escape it: nor thou shalt not think thyself all wholly forsaken of me, though I send thee for a time some heaviness and trouble, for that is the surer way to the kingdom of heaven: and doubtless, it is more expedient to thee, and to other of my servants, that ye sometime be proved with adversities, then that ye have always all things after your wills. I know the hid thought of man, and that it is much expedient to the health of the soul, that he be left sometime to himself without ghostly savour or comfort, lest haply he be raised up into pride, and think himself better than he is. That I have given, I may take away, and may restore it again, when me shall list. When I give a thing to any person, it is mine own that I have given, and when I take it away again, I take none of his: for every good gift, and every perfect reward cometh of me. If I send to thee trouble or heaviness, in what wise soever it be, take it gladly, & disdain it not, neither let thy heart fail thee therein, for I may anon lift thee up again, and turn thy heaviness into great joy and ghostly gladness. And verily, I am righteous, and much to be lauded and praised, when I do so with thee. If thou understand a right, and behold thyself truly as thou art, thou shalt never be so directly heavy for any adversity, but rather thou shalt joy therein, and think it as the greatest gift, that I spare not to scourge thee with such trouble and adversity: for I said to my disciples thus: As my father loveth me I love you: and yet I sent them not forth into the world, to have temporal joys, but to have great battles, not to have honours, but despites, not to be idle, but to labour, not to rest, but to bring forth much good fruit in patience and good works. My son, remember well these words that I have spoken to thee, for they be true, and can not be denied.   

How we should forget all creatures, that we might find our Creator. The .36. Chapter.  
Lord, I have great need of thy grace, & that of thy great singular grace, or that I may come thither, where no creature shall let nor hinder me from perfect beholding of thee: for as long as any transitory thing holdeth me, or hath rule in me, I may not fly freely to thee. He coveted to fly without let, that said thus: Who shall give me wings like to a dove, that I may fly into the bosom of my saviour, & into the holes of his blessed wounds and rest me there? I see well, that no man is more restful, nor more liking in this world, then is that man, who always hath his mind, and whole intent upward to God, and nothing desireth of the world. It behoveth him therefore that would perfectly forsake himself, & behold thee, to surmount all creatures, and himself also, & through excess of mind to see and behold, that thou maker of all things hast nothing among all creatures like unto thee: & but a man be clearly delivered from the love of creatures, he may not fully tend to his Creator? And this is the greatest cause, why there be so few contemplatives, that is to say, because there be so few, that willingly will sequester themselves from the love of creatures. To contemplation is great grace required, for it lifteth up the soul, and ravisheth it up in spirit above itself. And except a man be lift up in spirit above himself, and be clearly delivered from all creatures, as in his love, and be perfectly and fully united to God, whatsoever he can, or whatsoever he hath, either in virtue or cunning, it is but little worth afore God. Therefore he shall have but little virtue, & long shall he lie still in earthly likings, that accounteth any thing great or worthy to be praised, but only God, for all other things besides God are nought, & for nought are to be accounted. It is great difference between the wisdom of a devout man lightened by grace, and the cunning of a subtle and studious clerk, and that learning is much more noble and much more worthy, that cometh by the influence and gracious gift of God, than that that is gotten by the labour & study of man. Many desire to have the gift of contemplation, but they will not use such things as be required to contemplation. And one great let of contemplation is, that we stand so long in outward signs, and in sensible things, & take no heed of perfect mortifying our body to the spirit. I wot not how it is, nor with what spirit we be led, nor what we pretend, we that be called spiritual persons, that we take greater labour and study for transitory things, than we do to know the inward state of our own soul. But alas for sorrow, anon as we have made a little recollection to God, we ten forth to outward things, and do not search our own conscience with due examination, as we should do, nor we heed not where our affection resteth, new sorrow not that our deeds be so evil & so unclean as they be. The people corrupted themself with fleshly uncleanness, and therefore followed the great flood: and verily when our inward affection is corrupted, it is necessary that our deeds following thereupon be also corrupted, for of a clean heart springeth the fruit of good life. It is oft times asked what deeds such a man hath done, but of what zeal, of what intent he did them, is little regarded: whether a man be rich, strong, fair, able, a good writer, a good singer, or a good labourer, is oft inquired, but how poor he is in spirit, how patient and meek, how devout, and how inwardly turned to God, is little regarded. Nature holdeth the outward deed, but grace turneth her to the inward intent of the deed. The first is oft deceived, but the second putteth her trust wholly in God, and is not deceived.   

How we should forsake ourself, and thrust down all covetise out of our hearts. The .37. Chapter.  
My son, saith our Lord, thou shalt not have perfect liberty of mind, unless thou wholly forsake thyself. All proprietaries, and all lovers of themselves, all covetous persons, curious, vain glorious, and all runners about, and also such as seek things soft & delectable in this world, and not of jesus Christ, oft feigning, and greedily seeking things that shall not long endure, be as men fettered and bound with chains, and have no perfect liberty nor freedom of spirit, for all things shall perish that be not wrought of God. Hold well in thy mind this short word: Forsake all things, and thou shalt find all things, forsake covetise, and thou shalt find great rest. Print well in thy mind that I have said, for when thou hast fulfilled it, thou shalt well know, that it is true. Lord, this lesson is not one days work, nor a play for children, for in it is contained the full perfection of all religion. Also, my son, thou oughtest not to be turned from god, nor to be any thing discouraged from his service, when thou hearest the strait life of perfect men, but rather thou oughtest to be provoked thereby to higher perfection, and at least to desire in heart, that thou mightest come thereto. But would to God thou were first come to this point, that thou were not a lover of thyself, but that thou wouldst keep my commandments, and the commandments of him that I have appointed to be thy father spiritual: for than thou shouldest please me greatly, and then all thy life should pass forth in joy and peace. Thou haste yet many things to forsake, which unless thou can wholly forsake, thou shalt not get that thou desirest. And therefore I counsel thee, to buy of me bright shining gold, that is to say, heavenly wisdom, that despiseth all earthly things, and cast fro thee all worldly wisdom, and all man's comfort, and all thine own affections, and that thou chose to have vile things and abject, rather than precious and high in the sight of the world. But thee true heavenly wisdom seemeth to many, to be vile and little, and well nigh forgotten. Many can say with their mouth that it is good, not to desire to be magnified in the world, but their life followeth not their saying. And therefore they desire it privily in their heart, but yet that is the precious margaret, and the high virtue that is hid fro much people for their presumption, get it who so may.   

Of the unstableness of man's heart; and that our final intent in all things should be to God. The .38. Chapter.  
My son, look thou believe not thine own affection, for it changeth oft from one to an other. As long as thou livest thou shalt be glad to change ability whether thou wilt or not, as now glad, now sorrowful, now pleased, now displeased, now devout, now undevout, now lusty, now slothful, now heavy, now lightsome. But a wise man that is well taught in ghostly travail, standeth stable in all such things, and forceth little what he feeleth, nor on what side the wind of unstableness bloweth, but all the intent and study of his mind is, how he may most profit in virtue, & finally come to the most fruitful & most blessed end. By such a whole intent fully directed to God, may a man abide steadfast & stable in himself among many adversities, and the more pure and the more clean that his intent is, the more stable shall he be in every storm. But alas for sorrow, the eye of man's soul is anon darkened, for it beholdeth lightly delectable things that come of the world, and of the flesh, in so much that there is seldom found any person that is free & clear from the venomous desire of hearing of some tales, or of some other fantasies, and that by their own seeking. In such manner ●ame the jews into Bethany, to Martha and to Marie Magdalen, not for the love of our Lord jesus, but for to see Lazarus, whom he had raised from death to life. Wherefore the eye of the soul is to be kept full bright, that it be alway pure and clean, and that it be above all passing things, wholly directed to god: the which grant us to. etc. Amen.   

How our Lord God savoureth to his lover sweetly above all things, and in all things. The 39 Chapter.  
Our Lord God is to me all in all, and sith he is so, what would I more have, or what can I more desire? O this is a savoury word & a sweet, to say, that our Lord is to me all in all. But that is to him that loveth the word, and not the world. To him that understandeth this word, is said enough, but yet to repeat it oft is liking to him that loveth. I may therefore more plainly speak of this matter, and say, Lord when thou art present to me, all thing is pleasant and liking, but when thou art absent, all things are grievous and greatly misliking. When thou comest thou makest mine heart restful, and bringest into it a new joy, thou makest thy lover to feel and understand the truth, and to have a true judgement in all things, & in all things to laud and praise thee. O Lord, without thee nothing may belong liking nor pleasant, for if any thing should be liking and savoury, it must be through help of thy grace, and be tempered with the spicery of thy wisdom. To him to whom thou savourest well, what shall not savour well? And to him that thou savourest not well unto, what may be joyful or liking? But worldly wise men, and they that savour fleshly delights, fail of this wisdom. For in worldly wisdom is found great vanity, and in fleshly pleasures is everlasting death: and therefore they that follow thee Lord by despising of the world, and by perfect mortifying of their fleshly lusts, be known to be very wise, for they be led from vanity to truth, and from fleshly liking to spiritual cleanness. To such persons God savoureth wondrous sweet: and whatsoever they find in creatures, they refer it all to the laud and praising of the creature: for they see well, that there is great difference betwixt the Creator and creature, eternity and time, and betwixt the light made & the light unmade. O everlasting light far passing all things that are made, send down the beams of thy lightnings from above, and purify, glad, and clarify in me all the inward parties of my heart. Quicken my spirit with all the powers thereof, that it may cleave fast, and be joined to thee in joyful gladness of ghostly ravishinges. O when shall that blessed hour come, that thou shalt visit me, & glad me with thy blessed presence, so that thou be to me all in all? As long as that gift is not given to me, that thou be to me all in all, there shall be no full joy in me. But alas for sorrow, mine old man, that is my fleshly liking, yet liveth in me, and is not yet fully crucified, nor perfectly dead in me, for yet striveth the flesh strongly against the spirit, and moveth great inward battle against me, and suffereth not the kingdom of my soul to live in peace. But thou, good Lord, that hast the lordship over all the power of the Sea, & dost assuage the streams of his flowings. Arise and help me, break down the power of mine enemies, which alway move this battle in me. Show the greatness of thy goodness, & let the power of thy right hand be glorified in me, for there is to me none other hope nor refuge, but in thee only my Lord, my God: to whom be joy, honour and glory everlastingly. Amen.   

That there is no full surety from temptation in this life. The 40. Chapter.  
Our Lord sayeth to his servant thus: Thou shalt never be sure from temptation and tribulation in this life. And therefore, armour spiritual shall always, as long as thou livest, be necessary for thee. Thou art among thine enemies, and shalt be troubled and vexed with them on every side, and but if thou use in every place the shield of patience, thou shalt not long keep thee unwounded. And over that, if thou set not thy heart strongly in me, with a ready will to suffer all things patiently for me, thou mayest not long bear this ardour, nor come to the reward of blessed saints. It behoveth thee therefore manly to pass over many things, and to use a strong hand against all the objections of the enemy. To the overcomer it promiseth Angel's food, and to him that is overcome, is left much misery. If thou seek rest in this life, how then shalt thou come to the rest everlasting? Set not thyself to have rest here, but to have patience, and seek the true soothfast rest, not in earth, but in heaven, not in man, or any creature, but in God only, where it is. For the love of God thou oughtest to suffer gladly all things, that is to say, all labours, sorrows, temptations, vexations, anguishes, neediness, sickness, injuries, evil sayings, reprovinges, oppressions, confusions, corrections, and despisings. These help a man greatly to virtues, these prove the true knight of Christ, and make ready for him the heavenly crown, and our Lord shall yield him again everlasting reward for this short labour, and infinite glory for this transitory confusion. I lowest thou, that thou shalt have alway spiritual comforts after thy will? Nay, nay, my Saints had them not, out many great griefs, and divers temptations, and great desolations, but they bore all with great patience, and more trusted in me then in themselves: for they knew well, that the passions of this world be not able of themselves to get the glory that is ordained for them in the kingdom of heaven. Wilt thou look to have anon that, which others could not get but with great weepings & labours? Abide patiently the coming of our Lord, do manfully his bidding, be comforted in him, mistrust him not, nor go not back from his service for pain nor for dread, but lay forth thy body and soul constantly to his honour in all good bodily and ghostly labours, And he shall reward thee again most plenteously for thy good travail, and shall be with thee, and help thee in every trouble that shall befall unto thee, So may it be. Amen.   

Against the vain judgements of men. The 41. Chapter.  
My son, fix thy heart steadfastly in God, and dread not the judgements of man, where thine own conscience withnesseth thee to be innocent and clear. It is right good and blessed, sometime to suffer such sayings, and it shall not be grievous to a meek heart which trusteth more in God than in himself. Many folk can say many things, and yet little faith is to be given to their sayings, & to ple●●e all men it is not possible. For though S. Paul laboured all that he might to have pleased all people in God, & did to all men all that he could for their salvation, yet nevertheless he could not let, but that he was sometime judged of other. He did for the edifying and health of other as much as in him was, but that he should not sometime be judged of other, or not be despised of other, he could not let, wherefore he committed all to God that knoweth all thing, and armed himself with patience and meekness, against all things that might be untruly spoken against him. And nevertheless sometime he answered again, lest that by his silence hurt or hindrance might have grown to other What art thou then that dreadest so sore a mortal man? this day he is, and to morrow he appeareth not, dread God, and thou shalt not need to dread man. What may man do with thee in words or injuries? he hurteth himself more than thee, and in the end he shall not flee the judgement of God, whatsoever he be. Have alway God before the eye of thy soul, and strive not again by multiplying of words. And if thou seem for a time to suffer confusion that thou hast not deserved, disdain thou not therefore, nor through impatience minish nor thy reward, but rather lift up thy heart to God in heaven, for he is able to deliver thee from all confusion and wrongs, and to reward every man after his desert, and much more than he can deserve.   

Of a pure and a whole forsaking of ourself and our own will, that we might get the freedom of spirit, and follow the will of God. The .42. Chapter.  
My son, saith our Lord, forsake thyself, and thou shalt find me. Stand without election, and without following of thine own will, & also without all propriety, & thou shalt much profit in grace: and if thou wholly resign thyself into my hands, and take nothing to thee again, thou shalt have the more grace of me. O Lord, how oft shall I resign me unto thee, & in what things shall I forsake myself? Alway, and in every hour, in great things and in small: I except none, for in all things I will find thee naked and very poor, and void of thine own will: else how mayest thou be mine, and I thine, but if thou be clearly bereft within and without of thine own will. And the sooner that thou canst bring it about, so much the sooner shall it be better with thee, & the more perfectly and the more clearly that thou canst do it, the more fully shalt thou please me, and the more shalt thou win. Some persons resign themselves unto me, but it is with some exception, for they trust not fully to me, and therefore they study to provide for themselves. And some at the beginning offer thou to me, but after, when any temptation cometh, they soon turn again to their own will, and to that, which they promised to forsake, and therefore they profit little in virtue. And truly such persons shall never come to perfect cleanness, and to freedom of heart, nor to the grace of familiarity with me, but through a perfect forsaking of themselves, and through a daily offering of them, and all that they have wholly to me, for without that may no man have perfect fruition and vnitinge with me. I have said to thee many times before, and yet I say to thee again, forsake thyself, and resign thyself wholly to me, and thou shalt have great inward peace in me. give all for all, and nothing keep to thyself of thine own will, but stand purely and stably in me, and thou shalt have me, and thou shalt be so free in heart and in soul, that darkness of conscience, nor thraldom of sin shall ever have power in thee. Endeavour thyself therefore to get this freedom of spirit that I speak of, pray for it, study for it, and alway desire in thy heart, that is to say, that thou mayest clearly be spoiled and bereft of all property and of thine own will, & that thou being naked of all worldly things, mayest follow me that hung naked for thee upon the Cross, & that thou mayest die to thyself & to all worldly things also (as in thy love) and blessedly to live to me. Then if thou do thus, all vanities, & all vain fantasies, and all superfluous cares of the world, and of the flesh, shall fail, and fade, and go away. Then also immoderate dread and inordinate love shall die in thee, and thou shalt blessedly live in me, and I in thee. Amen.   

How a man shall rule himself in outward things, and how he ought to call to God for help in all perils and dangers. The .43. Chapter.  
Our Lord jesus sayeth to his servant thus, Thou oughtest to take heed diligently, that in every place, in every deed, and in every outward occupation that thou dost, thou be inwardly free in thy soul, and have the rule over thyself, and that all things be under thee as in thy love, and thou not under them: but that thou be the Lord & governor over thy deeds, not as a servant, or a bond man, but rather exempted as a true Hebrew, that is to say, as a true christian man, going into the number and into the freedom of the children of God, which stand upon things present, and look towards things everlasting, and behold things transitory with their left eye, and things everlasting with their right eye: whom worldly goods can not draw down to the love of them, but they rather draw worldly goods to serve, in such wise, as they be ordained to of God, and as they be instituted to do by the high maker of all things, which leaveth nothing inordinate in his creatures. Also, if thou stand in every adventure, and doubt that shall happen to thee, not to the judgement of thy outward appearance, but anon in every such doubt thou interest into thine own soul by devout prayer, as Moses did into the tabernacle, to ask counsel of God, thou shalt hear anon the answer of our Lord, which shall instruct thee sufficiently in many things, both present, & that are to come. It is read, that Moses had alway recourse to the tabernacle of God, for doubts and questions to be assolied, and that he there asked the help of God through devout prayer for the perils and dangers, aswell of himself, as of the people. So shouldest thou enter into the secret tabernacle of thine own heart, & there ask inwardly with good devotion the help of God in all such doubts & perils. We read that joshua, and the children of Israel were deceived of the Gabaonites, because they gave light credence to their sayings, & did not first ask counsel of God, as they should have done, and so by the fair words of the Gabaonites, and through a false pity, joshua and the children of Israel were illuded and greatly deceived.   

That a man should not be importune in his business. The .44. Chapter.  
My son, saith our Lord, commit alway thy cause to me, and I shall well dispose it for thee when time shall come. Abide mine ordinance and direction, and thou shalt find thereby great profit and help. O Lord, gladly will I commit all things to thee, for it is little that I can do for myself. Would to God that I did not cleave to desires of worldly things, but that I might alway offer myself wholly to thy will and pleasure. My son, so it is good for thee to do, for often times a man that trusteth much in himself, and in his own will, setteth his mind much to bring about this thing or that, as he desireth: but when he hath attained that he desireth, them beginneth he to feel all otherwise of it then he did before: for the affections and desires of man be not alway one, but oft drive a man from one thing to another. Therefore it is no small thing, a man fully to forsake himself, though it be in right little and small things. For truly, the very perfection of man is a perfect denying, and a full forsaking of himself, And such a man is very free, & beloved for God. But the old ancient enemy the fiend, which resisteth goodness all that he may, ceaseth not long from temptation, but day and night he maketh grievous assaults, to see if he may catch any unware person into his snare of deceit. Therefore wake ye, and pray, that ye be not deceived by temptation.   

That man hath no goodness of himself, and that he may not rightfully glorify himself in any thing. The 45. Chapter.  
O Lord, what is man, that thou dost vouchsafe to have mind on him? Or what hath he done for thee, that thou wilt visit him with grace? And what may he complain, although thou sometime forsake him? Or what may I righteously say, though thou grant me not that I ask? Truly, I may well think and say thus: I am nought, nor I have no goodness of myself, but in all things I am of myself all insufficient, and go to nought, and but if I be helped of thee, and be inwardly informed and taught by thee, I shall be altogether slothful, and to all thing unprofitable. O Lord, thou art alway one, ever shalt be one, always good always righteous and holy, well, righteously and blessedly disposing all things after thy wisdom: but I wretch, that always am more ready & prone to evil then to good, am not alway abiding in one, for seven times be changed upon me. Nevertheless, it shall be better with me, when it shall please thee to put to thy helping hand, for thou only act he, that without man mayest help me, and so confirm and stable me in thee, that mine heart shall not so lightly be changed from thee, but that it may be wholly fired in thee, and finally to rest in thee. And verily, if I could cast away from me all man's comfort, either for getting of devotion, or for that I am compelled thereto of necessity, for that I find no comfort in man, than might I well trust in thy grace to have of thee new visitations, & new heavenly consolation: But I confess it for truth, that I am unworthy to have any such consolations, and I thank thee, as oft as any good thing cometh to me: for all that is good cometh of thee. I am but vanity, and nought before thee, an unconstant man, and a feeble, and therefore, whereof may I righteously glorify myself, or why should I look to be magnified? truly vain glory is a perilous sickness, a grievous pestilence, & a right great vanity: for it draweth a man from the true joy that he should have in God, and robbeth him clearly of all heavenly grace. For when a man pleaseth himself, he displeaseth thee, & when he delighteth in man's praisings, he is deprived from the true virtues: for the true steadfast joy & gladness is, to joy in thee, & not in himself, in thy name, and not in his own virtue, nor in any creature. Therefore thy name be praised, and not mine, thy works be magnified, and not mine, and thy goodness be alway blessed, so that nothing be given to me of the laud and praising of man. Thou art my glory and the joy of my heart, in thee shall I be glorified, and always shall I joy in thee, and in myself nothing, but in my infirmities. Let the jews seek glory among themselves, but I will seek none but that is only of thee, for all man's glory, all temporal honour, and all worldly highness to thy eternal glory compared, is but as foolishness, and a great vanity. O truth, O mercy, O blessed trinity, to thee be laud, honour, and glory everlastingly. Amen.   

How all temporal honour is to be despised. The 46. Chapter.  
My son, take it not to grief, though thou see other men honoured and exalted, and thyself despised & set at nought. If thou raise up thine heart to me in heaven, the despites of man in earth shall little grieve thee. O Lord we be here in great darkness, and are soon deceived with vanities, but verily if I beheld myself well, I should openly see, that there was never any wrong done to me by any creature, nor that I have nothing whereof I may righteoussie complain. But for as much as I have oft sinned, and grievously offended against thee, therefore all creatures be armed against me. To me therefore is due, confusion and despite, to thee land, honour, and glory. And unless I can bring myself to this point, that I would gladly be despised and forsaken of all creatures, & utterly to seem as nought in the world, I may not be inwardly pacified nor established in thee, nor spiritually be illumined, nor yet fully united to thee.   

That our trust is not to be put in worldly people. The 47. Chapter.  
My son, if thou set thy peace with any person for thine own pleasure, or worldly friendship, thou shalt always be unstable, and never shalt thou be contented: but if thou have always recourse to the truth everlasting, that is God himself, than the death or going away of thy dearest friend, whatsoever he be, shall little grieve thee. The love of thy friend ought alway to be referted to me, and for me he is to be beloved, how good and how profitable soever he seem unto thee in this life. Without me friendship is nought worth, nor may not long endure, nor that love is not true and clean that is not knit by me. Thou oughtest therefore to be so mortified in all such affections of worldly men, that in as much as in thee is, thou wouldst covet to be without all man's comfort. So much a man draweth nearer to God, as he can withdraw himself from the world, and from all worldly comfort, and so much the more he ascendeth higher to God, as he can descend lower in himself, and as he can wax vile and abject in his own sight. He that ascribeth any goodness to himself, withstandeth the grace of God, and letteth it to live in him, for the grace of the holy ghost seeketh alway a meek and an humble heart. If thou couldst perfectly annihilate thyself, and wholly put out of thy heart all human and create love, than should I (saith our Lord) dwell in thee with great abundance of my grace But when thou lookest to creatures, then is righteously drawn from thee the sight of thy Creator. Learn therefore to overcome thyself for the love of him that made thee like to himself. and thou shalt anon come to great ghostly knowledge. How little soever the thing be that a man loveth, if he love it inordinately, it hindereth and letteth him greatly from the true and perfect love that he should have to God.   

That we should eschew vain secular cunning. The .48. Chapter.  
My son, saith our Lord, let not fair and subtle words move thee, for the kingdom of heaven standeth not in words, but in good virtuous works. Take heed to my words, for they inflame the heart, and lighten the understanding, and bring in also compunction of heart for sins past, and cause also oft times great heavenly comfort, suddenly to come into the soul. read never in any science, to the intent thou wouldst be called wise, but study rather to mortify in thee all stirrings of sins, as much as in thee is, & that shall be more profitable to thee, than the knowledge of many hard and subtle questions. When thou hast read and understood many doubts, yet nevertheless, it behoveth thee to come to one that is beginning of all things, that is, God himself, and else thy knowledge shall little avail thee. I am he that teacheth a man cunning, & do give more understanding to meek persons, than can be taught by man's teaching. And he to whom I speak, seal soon be made wise, & much shall he profit in spirit, when pain and woe shall be to them that only seek for curious learning, taking little heed to the way to serve God. The time shall come when Christ Lord of Angels, and master of all masters shall appear to hear the lesson of every creature, and to examine the conscience of every person, and then shall jerusalem, that is, man's soul, be searched with lanterns and lights of God's high knowledge, and rightful judgements, and then also shall be made open the deeds and thoughts of every man, & all excuses and vain arguments shall cease, and utterly be set apart. I am he also that suddenly at a point illumine and lift up a meek soul, that it shallbe made able to take and to receive in short time more perfectly the true reason of the wisdom of God, than an other that studieth ten years in schools, and lacketh meekness. I teach without sound of words, without diversity of opinions, without desire of honour, and without strife and arguments. And I am he that teach all the people to despise earthly things, to loath things that be present, to seek and to savour eternal things, to flee honours, to bear patiently all evil words and speakings, to put their trust wholly in me, nothing to covet without me, and above all things brenninglie to love me And some folks thorough an inward love that they have had to me, have learned many great things, and have spoken high mysteries of my God head. They profit more in forsaking all things, then in studying for high & subtle learning. But to some men I speak common things, to some special things, to some I appear sweetly in signs and figures, and to some I give great understanding of Scripture, and open to them high secret mysteries. There is in books one voice, and one letter that is read, but it informeth not all persons alike, for I am within secretly hidden in the letter, the teacher of truth, the searcher of man's heart, the knower of thoughts, the promoter of good works, and the rewarder of all men, after as my wisdom and goodness judgeth them to have deserved, and none otherwise.   

That we should not regard much outward things, nor po●der but little the judgement of man. The 49. Chapter.  
My son, it is profitable to thee to be ignorant in many things, and to think thyself as dead to the world, and to whom all the world is crucified. And thou must also with a deaf ear let many things pass, as thou neither heard them, nor saw them, and to think on such things as shall cause in thee an inward peace in soul. It is also more profitable to thee, that thou turn the eye of thy soul from things that displease thee, and to let every man hold his opinion therein as him seemeth ●est, rather than to strive again with froward words. And truly, if thou were well stabled in God, and beheldest well his judgements, thou shouldest lightly be content to be judged of other, and to be overcome of other, as our Lord jesus was for the● in time of his passion. O Lord, sith it is true that thou sayest, what shall become of us that heed so much worldly things, and beweep so greatly a little temporal loss, and we labour and tun for worldly profit with all our might, but our spiritual profit and the health of our own souls, we little regard? Such things as little or nothing profiteth us, is much set by, but that that is most necessary to us is nigh forgorten. For why? all men run gladly into outward things. And truly but they shortly turn back again, they shall gladly rest still in them, which in the end shall be to them great peril and danger.   

That men be not alway to be believed, for that they so lightly offend in words. The .50. Chapter.  
Lord send me help in my troubles, for man's help is little worth. How oft have I not found friendship where I thought I should have found it? And how oft have I found it, where I lest presumed to have found it? wherefore it is a vain thing to trust in man, for the true and soothfast trust and health of righteous men is only in thee. Blessed be thou Lord therefore in all things that happen unto us, for we be weak and unstable, soon deceived, and soon changed from one thing to an other. Who may so warely and so alsuredlie keep himself in every thing, but shall sometime fall into some deceit, or into some perplexity? truly very sew: but he that trusteth in thee, and that seeketh thee with a clean heart, suddeth not so lightly from thee. And if it happen him to fall into any trouble or perplexity, whatsoever it be, & how grievous soever it be, he shall anon either be delivered by thee, or be comforted by thee, for thou never forsakest him that trusteth in thee. It is right hard to find so true and so faithful a friend that will persever with his friend in all his troubles, but thou Lord art most faithful in all things, and like to thee none can be found. O how well savoured that holy soul in ghostly things, that said thus: My mind is established in God, and is fully grounded in Christ. Truly if it were so with me, the dread of man should not so lightly enter into me, nor other men's words should not so soon move me. Who may foresee all things? or who may prevent all evils that are to come? and if things foreseen do yet oft times great hurt, What shall then those things do that be not foreseen? But why have not I, wretch, better seen to myself? and why have I so lightly believed other men's sayings? truly for that we be but men, and that but frail men, though we be esteemed & thought of many to be as Angels in our conversation Whom may I believe but only thee? Thou art the truth that deceivest no man, nor mayest not be deceived. And on the other, side, every man is a liar, weak, and unstable, and siding (most especially) in words, so that scarcely it may be believed that seemeth openly to be true. How prudently therefore haste thou warned us to beware of the lightness of man, and that our familiar servants may be our enemies, so that it is not to be believed, though one will say, Lo here is thy friend, or there is thy friend, for I am taught with mine own hurt: but would to God it might be as a warning to me, and not to my more folly. Some say to me, Beware, beware, keep riose to thyself that I shall the we thee. And when I keep it close, and believe it to be secret, he can not be secret in that himself desired, but anon he betrayeth both himself & me, and goeth his way. From such tales, and from such unstable men Lord defend me, that I fall not into their hands, nor that I never commit any such things. A true word and a stable Lord give into my mouth, and a deceitful tongue drive far away from me, for that I would not have done to myself, I ought to be ware that I do it not to other. O how good and how peaceful is it to keep silence of other men's words and deeds, and not to give full credence till the truth be tried, and not to report lightly to other all that we hear or see, nor to open our heart fully but to very few, and to seek thee always that art the beholder of man's heart, & not so be moved with every flake of words, but to desire in heart that all things in us inwardly and outwardly may be fulfilled after thy will: how sure a thing is it also for the keeping of heavenly grace, to flee the conversation of worldly people all that we may, and not to desire things that seem outwardly to be pleasant and liking: but with all the study of our heart to seek such things as bring in fervour of spirit, and amendment of life. It hath been truly a great hurt to many persons, a virtue known, & over timely praised: and contrariwise, it hath been right profitable to some, a grace kept in silence, and not lightly reported to other in this frail life, that is full of temptation and priule envy.   

That we shall put all our confidence in God, when evil words be spoken to us. The .51. Chapter.  
My son, saith our Lord, stand strongly, and trust faithfully in me. What be words but wind? they fly in the air, out they hurt never a stone on the ground. And if thou know thyself not guilty, think that thou wilt suffer gladly such words for God. It is but a little thing for thee to suffer sometime a hasty word, sith thou art not yet able to suffer hard strokes. But why is it that so little a thing goeth so nigh thy heart, but that thou art yet fleshly and carnal, and heedest to please men more than thou shouldest. And because thou dreadest to be despised, thou wilt not gladly be reproved of thine offences, and thou searchest therefore busily, and with great study how thou mayest be excused But behold thyself well, and thou shalt see, that the world yet liveth in thee, and a vain love also to please man. When thou refusest to be rebuked and punished for thy defaults, it appeareth evidently, that thou art not yet soothfastly meek, nor that thou art not yet dead to the world, nor the world to thee yet truly crucified. But hear my words, and thou shalt not need to ear for the words of ten thousand men. Lo, if all things were said against thee, that might be most maliciously and untruly feigned against thee, what should they huit, if thou suffered them to overpass & go away? truly no more than a straw under thy foot, & one hear of thy head they might not take from thee. But he that hath not a man● heart inwardly, nor setteth not God before the eye of his soul, is soon moved with a sharp word, when he that trusteth in me, & will not stand to his own judgement, shall be free from all man's dread, for I am the judge that knoweth all secrets: I know how every thing is done, and I know also both him that doth the wrong, and him that it is done to. Of me this thing is wrought, and by my sufferance it is come about, that the thoughts of men's hearts may be known, and when the time cometh I shall judge both the innocent, and him that is guilty. But first through my righteous examination I will prove them both. The witness of man oft times deceiveth, but my judgement alway is true, and shall not be subverted. And howbeit it is sometime hid, and not known, but to few, yet it is ever true, and erreth not, neither may err, though in the sig●● of some persons it seemeth not so. Therefore in every doubt it behoveth to run to me, and not to lean much to thine own reason, but with every thing that I shall send thee to be content, for a righteous man is never troubled with any thing that I shall suffer to fall unto him, insomuch, that though a thing were untruly spoken against him, he should not much care for it, neither should he much joy, though he were sometime reasonably excused, for he thinketh always that I am he that searcheth man's heart, and that I judge not after the outward appearance: for oft times it shall be found in my sight worthy to be blamed, that in man's sight seemeth much worthy to be praised. O Lord God most righteous judge, strong and patiented, which knowest the frailty and malice of man, be thou my strength and whole comfort in all my necessities, for mine own conscience (Lord) sufficeth me not, for thou knowest in me that I know not. And therefore in every reproof I ought always to meeken myself, and patiently to suffer all things in charity, after thy pleasure. forgive me (Lord) as oft as I have not so done, and give me grace of greater sufferance in time to come. Thy mercy is more profitable, and more sure may for me to the getting of pardon and forgiveness of my sins, than a trust in mine own works, through defence of my dark conscience. And though I dread not my conscience, yet I may not therefore justify myself, for thy mercy removed and taken away, no man may be justified, nor appear righteous in thy sight.   

How all grievous things in this life are gladly to be suffered, for winning of the life that is to come. The .52. Chapter.  
My son, saith our Lord, be not broken by impatience, with the labour that thou hast taken for my sake, nor suffer thou not tribulation, to cast thee in despair, nor into unreasonable heaviness or anguish in any wise, but be thou comforted & strengthened in every chance by my promises & behests, for I am able, and of power to reward thee and other my servants abundantly more than ye can think or desire. Thou shalt not labour long here, nor alway be grieved with heaviness: tarry a while my promises, and thou shalt shortly see an end of all thy troubles. One hour shall come, when all thy labours and troubles shall cease: and truly, that hour will shortly come, for all is short that passeth with time. Do therefore as thou dost, labour busily and faithfully in my vinyeard, and I shall shortly be thy reward. Writ, read, sing, mourn, be still and pray, and suffer gladly adversity, for the kingdom of heaven is more worth than all these things, and much more greater things than they are. Peace shall come one day, which is to me known, and that shall not be the day of this life, but a day everlasting, with infinite clearness, steadfast peace, and sure rest without ending. And then thou shalt not say, Who shall deliver me from the body of this death, neither shalt thou need to cry, woe is me, that my coming to the kingdom of heaven is thus prolonged. For death shall then be destroyed, and health shall be without end of body & soul, insomuch that no manner of unrestfulness shall be, but blessed joy, and most sweetest and fairest company. O if thou sawest the everlasting crowns of my Saints in heaven, in how great joy and glory they are, that sometime seemed to be vile persons, and as men despisable in the world, thou shouldest anon meken thyself low to the ground, and shouldest rather covet to be subject to all men, then to have sovereignty over any one person, and thou shouldest not desire to have mirth and solace in this world, but rather tribulation and pain, and thou shouldest them account it as a great winning, to be despised and taken as nought among the people. O if these things savoured well to thee, and deeply pierced into thy heart, thou shouldest not once dare complain for any manner of trouble that should befall unto thee. Are not all painful things, and most grievous labours gladly to be suffered for the joys everlasting? yes verily, for it is no little thing to win or lose the kingdom of heaven. Lift up thy face therefore into heaven, and behold how I and all my Saints that be with me in heaven, had in this world great battle and conflict, and now they joy with me, and be comforted in me, and be sure to abide with me, and to dwell with me in the kingdom of my father without ending. Amen.   

Of the day of eternity, and of the miseries of this life. The 53. Chapter.  
O Blessed mansion of the heavenly City, O most clearest day of eternity, whom the night may not darken, but the high truth, that God is, illumineth and cleareth the day, alway merry, alway sure, and never changing his state into the contrary. Would to God that this day might once appear and shine upon us, and that these temporal things were at an end. This blessed day shineth to Saints in heaven with everlasting brightness and clarity, but to us pilgrims in earth it shineth not but a far of, as through a mirror or glass. The heavenly Citizens know well, how joyous this day is: But we outlaws, the children of Eve, do weep and wail the bitterness and tediousness of this day, that is, of this present life, short and evil, full of sorrows and anguishes, where man is often times defiled with sin, encumbered with passions, inquieted with dreads, bounden with charges, busied with vanities, blinded with errors, overcharged with labours, vexed with temptations, overcome with delights & vain pleasures of the world, and grievously tormented, sometime with penury and need. O Lord, when shall the end come of all these miseries, and when shall I be clearly delivered from the bondage of sin? when shall I only Lord have mind on thee, and fully be made glad and merry in thee? when shall I be free without letting, and in perfect liberty, without grief of body & soul? When shall I have sad peace without trouble, peace within and without, and on every side steadfast and sure? O Lord jesus, when shall I stand and behold thee, and have full sight and contemplation of thy glory? And when shalt thou be to me all in all? and when shall I be with thee in thy kingdom, that thou haste ordained to thy elect people from the beginning. I am left here poor, and as an outlaw in the land of mine enemies, where daily be battles & great misfortunes. Comfort my exile, assuage my sorrow, for all my desire crieth to thee. It is to me a grievous burden, whatsoever the world offereth me here to my so lace. I desire to have inward fruition in thee, but I can not attain thereto. I covet to cleave fast to heavenly things, but temporal things, and passions unmortified pull me away downward. In mind I would be above all temporal things, but whether I will or not, I am compelled through mine own default to be subject to my flesh. Thus I most wretched man fight in myself, and am made grievous to myself, whiles my spirits desireth to be upward, and my flesh downward. O what suffer I inwardly, when in my mind I behold heavenly things, and anon a great multitude of carnal thoughts enter into my soul? Therefore Lord, be not long from me, neither depart in thy wrath from me thy servant. Send to me the lightness of thy grace, and break down in me all carnal thoughts. Send forth the darts of thy love, & break therewith all fantasies of the enemy. Gather the wits and powers of my soul together in thee. Make me forget all worldly things, & grant me to cast away, and wholly to despise all fantasies of sin. Help me thou everlasting truth, that no worldly vanity hereafter have power in me. Come also thou heavenly sweetness, and let all bitterness of sin fly far from me. Pardon me, and mercifully forgive me, when I think in my prayer of any thing, but of thee: for I confess for truth, that in time passed I have used myself very unstable therein, for many times I am not there, where I stand or sit, but rather I am there, where my thoughts lead me, for there am I where my thought is, and there as my thought is accustomed to be, there is that that I love, and that oft times cometh into my mind, that by custom pleaseth me best, and that most desireth me to think upon. Wherefore, thou that art everlasting truth, sayest: Where as thy treasure is, there is thy heart. Wherefore, if I love heaven, I speak gladly of heavenly things, and of such things as be of God, and that pertain most to his honour, and to the glorifying and worshipping of his holy name. And if I love the world, I joy anon at worldly felicity, and sorrow anon at his adversity. If I love the flesh, I imagine oft times that pleaseth the flesh, and if I love my soul, I delight much to speak and to hear of things that be to my soul health. And so whatsoever I love of them, I gladly hear and speak, and bear the images of them oft in my mind. Blessed is that man that for thee (Lord) forgetteth all creatures, & learneth truly to overcome himself, and with the fervour of spirit crucifieth his flesh, so that in a clean and a pure conscience he may offer his prayers to thee, and be worthy to have company of blessed Angels, all earthly things excluded from him, and fully set apart. Amen.   

Of the desire of everlasting life, and of the great reward that is promised to them that strongly fight against sin. The 54. Chapter.  
My son, when thou feelest that a desire of everlasting bliss is given unto thee, & thou covetest to go out of the tabernacle of thy mortal body, that thou might clearly without shadow behold my clearness, Open thine heart, and with all the desires of thy soul, take that holy inspiration, and yielding most large thanks to the high goodness of God that so worthily doth to thee, so benignly visiteth thee, so brenninglie stirreth thee, and so mightily beareth thee up, that through thine own burden thou fall not down to earthily likings, and think not, that that desire cometh of thyself, or of thine own working, but rather that it cometh of the gift of grace, and of a lovely beholding of God upon thee, that thou shouldest profit thereby in meekness and virtue, and that thou shouldest also prepare thee to be ready against another time for battles that are to come, and the more surely to cleave to God with all the desire and affection of thy heart, and to study with all thy power how thou mayest most purely and most devoutly serve him: and take heed of this common proverb, The fire doth oft burn, but the flame doth not ascend without some smoke: So likewise the desire of some men draweth to heavenly things, and yet they be not all free from the smoke of carnal affections, and therefore they do it not alway purely for the honour and love of God, that they ask so desirously of him. Such oft times is thy desire that thou showest to be so importune, for that desire is not clean and perfect that is mixed with thine own commodity. Ask therefore not that is delectable and profitable to thee, but that is acceptable and honour to me: for if thou do well, and judge aright, thou shalt prefer my ordinance, & my will, before all thy desires, & before all things that may be desired beside me. I know well thy desire: Thou wouldst now be in liberty of the glory of the sons of God: now the everlasting house, & the heavenly country full of joy and glory delighteth thee much, but that time cometh not yet, for there is yet another time to come, that is to say, a time of labour and of proof. Thou desirest to be fulfilled with the high goodness in heaven, but thou mayst not yet come thereto I am the full reward of man, abide me till I shall come, and thou shalt have me to thy reward. Thou art yet to be proved here upon earth, and more throughly to be assayed in many things, some comfort shall be given to thee, but the fullness thereof shall not yet be granted. Be thou therefore comforted in me, and be thou strong, as well in doing as in suffering things contrary to thy wil It behoveth thee to be clothed in thy blood, and to be changed into a new man, and thou must oft times do that thou wouldst not do, and that thou wouldst do thou must forsake & leave undone. That shall please other shall go well forward, and that shall please thee shall have no speed: that other men say shall be well heard, and that thou shalt say, shall be set at nought Other shall ask, and have their asking, thou shalt ask and be denied. Other shall be great and have great land and praise of the people, and of thee no word shall be spoken. To other this office or that shall be committed, and thou shalt be judged unprofitable in every thing: for these things and other like, nature will murmur and grudge, & thou shalt have a great battle in thyself, if thou bear them secret in thy heart without complaining & missaying. Nevertheless, in such things and other like my faithful servants are wont to be proved, how they can deny themselves, and how they can in all things break their own wills, and there is nothing that thou shalt need so much to overcome thyself in, as to learn to be contented not to be set any price by in the world, and to suffer such things as be most contrary to thy will, especially when such things as in thy sight seem unprofitable, be commanded to be done. But (my son) consider well the profit and fruit of all these labours, the short end, and the great reward, and then thou shalt feel not grief nor pain in all thy labours, but the most sweetest comfort of the holy ghost through thy good will, and for that little will that thou forsakest here, thou shalt alway have thy will in heaven, where thou shalt have all that thou canst or mayest desire. There shalt thou have full possession of all goodness, without dread to lose it. There thy will shall be ever one with my will, and it shall covet no strange nor private things. There no man shall resist thee, no man shall complain on thee, no man shall let thee, nor no man shall withstand thee, but all things that thou canst desire shall be there present, and shall fulfil all the powers of thy soul unto the full. There shall I yield glory for reproofs, and a pall of laud for thy heaviness, and for the lowest place here, a seat in heaven for ever. There shall appear the fruit of obedience, the labour of penance shall joy, and the humble subjection shall be crowned gloriously Bow thee therefore meekly now under every man's hand, and force little who saith this, or who commandeth this to be done. But with all thy study take heed, that whether thy prelate, or thy fellow, or any other lower than thou, ask any thing of thee, or will any thing to be done by thee, that thou take it alway to the best, and with a glad will study to fulfil it. Let this man seek this thing, and another that, and let this man joy in this thing, & another in that, whatsoever it be, and let them be lauded and praised a thousand times, but joy thou neither in this thing nor in that, but only in thine own contempt and despising, and in my will to be fulfilled, and whether it be by life or death, that I may always be lauded and honoured in thee and by thee. Amen.   

How a man that is desolate, aught to offer himself wholly to God. The .55. Chapter.  
Lord holy father, be thou blessed now and ever, for as thou wilt so it is done, and that thou dost is alway well: let me thy poorest servant and most unworthy, joy in thee, and not in myself, nor in nothing else beside the●, for thou Lord art my gladness, thou art my hope, my crown, my joy, and all my honour. What hath thy servant but that he hath of thee, and that without his desert? All things be thine, and I am poor, and have been in trouble & in pain ever from my youth, and my soul hath been in great heaviness with weeping and tears, and sometime it hath been troubled in itself through manifold passions, that come of the world, and of the flesh. Wherefore Lord, I desire that I may have of thee the joy of inward peace, and I ask the rest of thy chosen children, that be fed and nourished of thee in the light of heavenly comforts, but without thy help I can not come thereto. If thou Lord give peace, or if thou give inward joy, my soul shall be anon full of heavenly melody, and be devout and fervent in thy laudes and praisings: but if thou withdraw thyself from me, as thou haste sometime done, then may not thy servant run the way of thy commandments, as he did first, but then he is compelled to bow his knees, and knock his breast, for it is not with him, as it was before, when the lantern of thy ghostly presence shone upon his head, and that he was defended under the shadow of thy mercy from all perils and dangers, O righteous father ever to be praised, the time is come that thou wilt thy servant be proved. And righteously is it done, that I now shall suffer somewhat for thee: now is the hour come that thou hast known from the beginning, that thy servant for a time should outwardly be set at nought, and inwardly to live to thee, and that he should a little be despised in the sight of the world, and be broken with passions and sickness, that he might after rise with thee into a new light, and be clarified, and made glorious in the kingdom of heaven. O holy father, thou haste ordained it so to be, and it is done as thou hast commanded: this is thy grace to thy friend, to suffer, and to be troubled in this world for thy love, how oft so ever it be, of what person soever it be, & in what manner soever thou suffer it to fall unto him: without thy counsel & providence, nor without cause nothing is done upon earth. Oh, it is good to me, Lord, that thou hast meekened me, that I may thereby learn to know thy righteous judgements, and put from me all manner of presumption and highness of mind. And it is very profitable to me, that confusion hath covered my face, that I may learn thereby to seek for help and secure to thee rather than to man. And I have thereby learned to dread thy secret & terrible judgements, which scourgest the righteous man with the sinner, but not without equity and justice. I yield thanks to thee, that thou haste not spared my sins, but haste punished me with scourges of love, and hast sent me sorrows and anguishs within, and without, so that there is no creature under heaven that may comfort me, but thou Lord God the heavenly leech of man's soul, which strikest and healest, and bringest a man nigh unto bodily death, and after restorest him to health again, that he may thereby learn to know the littleness of his own power, & the more fully to trust in thee. Thy discipline is fallen upon me, and thy rod of correction hath taught me, & under that rod I wholly submit me, strike my back and bones as it shall please thee, & make me to bow my crooked will unto thy will, make me a meek & an humble disciple, as thou hast sometime done with me, that I may walk all after thy wil To thee I commit myself, and all mine to be corrected, for better it is to be corrected by thee here, then in time to come▪ Thou knowest all things, & nothing is hid from thee that is in man's conscience. Thou knowest things to come before they fall, & it is not needful that any man teach thee or warn thee of any thing that is done upon the earth. Thou knowest what is speedefull for me, and how much tribulation helpeth to purge the rest of sin in me: do with me after thy pleasure, and disdain not my sinful life, to none so well known as it is to thee. Grant me Lord that to know, that is necessary to be known: that to love, that is to be loved: that to praise, that highly pleaseth thee: that to regard, that appeareth precious in thy sight, and that to refuse that is vile before thee. Suffer me not to judge after my outward wits, nor to give sentence after the hearing of uncunning men, but in a true judgement to discern things visible and invisible, and above all things always to search and follow thy will and pleasure. The outward witness of men be oft deceived in their judgements, And in likewise, the lovers of the world be deceived through loving only of visible things. What is a man the better, for that he is taken better? truly nothing. For a deceitful man deceiveth an other, a vain man deceiveth an other, and a blind & feeble creature deceiveth an other when he exalteth him, and rather confoundeth him then praiseth him. For why? how much soever a man be in light of God, so much he is, and no more, saith the meek Saint Frances, how holy and how virtuous soever he be taken in sight of the people.   

That it is good, that a man give himself to meek bodily labours, when he feeleth not himself disposed to high works of devotion. The 56. Chapter.  
My son, thou mayest not alway stand in the high fervent desire of virtue, ne in the highest degree of contemplation, but thou must of necessity through the corruption of the first sin sometime descend to lower things, and against thy will, and with great tediousness, to bear the burden of this corruptible body: for as long as thou bearest this body of death, thou must need feel some tediousness and grief of heart, and thou shalt oft times beweep & mourn the burden of thy fleshly feelings, and the contradiction of thy body to thy soul, for thou mayest not for the corruption thereof persever in spiritual studies, and in heavenly contemplation as thou wouldst do, and then it is good to thee to fly to meek bodily labours, and to exercise thyself in good outward works, and in a steadfast hope and trust to abide my coming, and my new heavenly visitations, and to bear thy exile, and the dryness of thy heart patiently, till thou shalt be visited by me again, and be delivered from all tediousness and unquietness of mind. When I shall come, I shall make thee forget all thy former labours, and to have inward rest and quietness of soul. I shall also lay before thee the flourishing meadow of holy scripture, and thou shalt with great gladness of heart in a new blessed feeling, feel the very true understanding thereof, and then quickly shalt thou run the way of my commandments, and then shalt thou say in great spiritual gladness. The passions of this world be not worthy of themselves to bring us to the joy that shall be showed us in the bliss of heaven, To the which bring us our Lord jesus. Amen.   

That a man shall not think himself, worthy to have comfort, but rather to have sorrow and pain: and of the profit of contrition. The 57 Chapter.  
Lord, I am not worthy to have thy consolation, nor any spiritual visitation, and therefore thou dost righteously to me, when thou leavest me needy and desolate: for though I might weep water of tears like to the Sea, yet were I not worthy to have thy con●olation, for I am worthy to have nothing but sorrow and pain, for I have so grievously and so oft offended thee, and in so many things greatly trespassed against thee. Therefore I may well say and confess for truth, that I am not worthy to have thy lest consolation. But thou Lord benign and merciful, that wilt not thy works do perish, to show the greatness of thy goodness in the vessels of thy mercy, above all my merits or desert, dost vouchsafe sometime to comfort me thy servant more than I can think or devise. Thy consolations be not like to men's fables, for they be in themselves soothfast & true. But what have I done Lord, that thou wilt vouchsafe to give me any heavenly consolation? I know not that I have done any thing well as I should have done, but that I have been prone and ready to sin, and slow to amendment. This is true, and I can not deny it: for if I would deny it, thou shouldest stand against me, and no man might defend me. What have I then deserved, but hell and everlasting fire? I confess for truth, that I am worthy in this world of shame and despite, and that it becometh not me to be conversant with devout people. And though it be grievous to me to say thus, yet (sith the truth is so) I will confess the truth as it is, and openly will reprove myself of my defaults, that I may the rather obtain of thee mercy & forgiveness. But what may I then say Lord, that thus am guilty and full of confusion? truly I have no mouth nor tongue to speak, but only this word: I have sinned Lord, I have sinned, have mercy on me, forgive me, and forget my trespass, suffer me a little, that I may weep & wail my sins, or that I pass hence to the land of darkness covered with the shadow of death. And what dost thou Lord ask most of such a wretched sinner, but that he be contrite, and meeken himself for his sin, for in true contrition & meekness of heart, is found the very hope of forgiveness of sin, and the troubled conscience is thereby cleared, and the grace before lost is recovered again. Man also is thereby defended fro the wrath to come, & almighty God, and the penitent soul meet lovingly together in holy kissings of heavenly love. A meek contrition of heart is to thee Lord a right acceptable Sacrifice, more sweetly savouring in thy sight, then burning incense. It is also the precious ointment, that thou wouldst should be shed upon thy blessed feet, for a meek and contrite heart thou never despisest. This contrition is the place of refuge, from the dread and wrath of the enemy, and thereby is washed & cleansed, whatsoever is before misdone, or that is defiled through sin in any manner.   

That grace will not be mixed with love of worldly things. The .58. Chapter.  
My son, grace is a precious thing, and will not be mixed with any private love, nor with worldly comforts. It behoveth thee therefore to cast away all lettings of grace, if thou wilt have the gracious gift thereof. Those therefore a secret place, and love to be alone, and keep thee from hearing of vain tales and fables, and offer to God devout prayers, and pray heartily, that thou mayest have a contrite heart, and a pure conscience. Think all the world as nought, and prefer my service before all other things, for thou mayest not have mind on me, and therewithal delight thee in transitory pleasures. It behoveth thee therefore to withdraw thee from thy dearest friends, and from all thine acquaintance, and to sequester thy mind wholly fro the inordinate desire of all worldly comfort as much as thou mayest. Thus prayed Saint Peter, that all Christien people might hold themselves as strangers, and as pilgrims upon earth, for than they should not set but little price by the comfort thereof. O how suce a trust shall it be to a man at his departing out of this world, to feel inwardly in his soul, that no worldly love, nor yet the affection of no passing or transitory thing hath any rule in him. But a weak feeble person newly turned to God, may not so lightly have his heart severed from earthly liking, nor the beastly man knoweth not the freedom of a man that is inwardly turned to god. And therefore if a man will perfectly be spiritual and ghostly, he must aswell renounce strangers as kinsfolk, and specially before all other, that he be most aware of himself, for if he overcome himself perfectly, he shall the sooner overcome all other enemies. The most noble and most perfect victory, is, a man to have the victory of himself. He therefore that holdeth himself so much subject, that the sensuality obeyeth to reason, and reason in all things obeyeth to me, he is the true overcomer of himself, and the Lord of the world. But if thou covet to come to that point, thou must begin manfully, and set thy axe to the root of the tree, and fully to cut away, and to destroy in thee all the inordinate inclination that thou haste to thyself, or to any private or material thing, for of that vice that a man loveth himself inordinately, well nigh dependeth all that aught groundly to be destroyed in man. And if that be truly overcome, anon shall follow great tranquility and peace of conscience. But forasmuch as there be but few that labour to die to themselves, nor to overcome themselves perfectly, therefore they lie still in their fleshly feelings and worldly comforts, and may in no wise rise up in spirit above themselves: for it behoveth him that will be free in heart, & have contemplation of me, to mortify all his evil inclinations that he hath to himself, & to the world, & not to be bound to any creature by any inordinate or private love.   

Of the diversities and divers movings between nature and grace. The 59 Chapter.  
My son, take good heed of the motions of nature and grace, for they be very subtle, and much contrary the one to the other, and hardly may they be known asunder, but it be by a ghostly man, that through spiritual grace is inwardly lightened in soul. Every man desireth some goodness, and pretendeth somewhat of goodness in all his words and deeds, and therefore under pretence of goodness many be deceived. Nature is wily, and full of deceit, and draweth many to her, whom she often times snareth and deceiveth, & ever beholdeth her own wealth, as the end of her work. But grace walketh simply, without dereyte, she declineth from all evil, she pretendeth no guile, but all things she doth purely for God, in whom finally she resteth. Nature will not gladly die, nor gladly be oppressed or overcome, neither will she gladly be under other, ne be kept in subjection: but grace studieth how she may be mortified to the world, and to the flesh. She resisteth sensuality, she seeketh to be subject, she desireth to be overcome, she will not use her own liberty: she loveth to be holden under holy discipline, and coveteth not to have lordship over any one creature, but to live and to stand always under the dread of God, and for his love is alway ready to bow herself meekly to every creature. Nature laboureth for her own profit and advantage, & much beholdeth what winning cometh to her by other. But grace beholdeth not what is profitable to herself, but what is profitable to many. Nature receiveth gladly honour and reverence, but grace referreth all honour and reverence to God. Nature dreadeth reprovinges and despising, but grace joyeth for the name of god to suffer them both, and take them when they come as special gifts of God. Nature loveth idleness and fleshly rest, but grace can not be idle without doing some good deed, and therefore she seeketh gladly some profitable labours. Nature desireth fair things and curious, and abhorreth vile things and gross: but grace delighteth in meek and simple things, she despiseth not hard things, nor refuseth not to be clad in poor old clothing and simple garments. Nature beholdeth gladly things temporal, she joyeth at worldly winnings, is heavy for worldly losings, and anon is moved with a sharp word, but grace beholdeth things everlasting, and trusteth not in things temporal, nor is not troubled with the loss of them, nor she is not grreeved with a froward word, for she hath laid her treasure in God, and in ghostly things which may not perish. Nature is covetous, & more gladly taketh than giveth, and loveth much to have property and private things: but grace is pitiful and liberal to the poor, she flieth singular profit, she is content with little, and judgeth it more blessed to give then to take. Nature inclineth to the love of creatures, to the love of the flesh, and to vanities and runings about, and to see new things in the world: but grace draweth a man to the love of God, and to the love of virtues, she renounceth all creatures, she flieth the world, she hateth desires of the flesh, restraineth liberty and wandringes about, and escheweth as much as she may to be seen among recourse of people. Nature hath gladly some outward solace, wherein she may faylably delight in her outward wits: but grace seeketh only to be comforted in God, and to delight her in his goodness above all things. Nature doth all things for her own winning and singular profit, she may do nothing free, but hopeth alway to have like profit or better, or laud or favour of the people, and coveteth much that her deeds and works be greatly pondered and praised: but grace seeketh no temporal thing, nor none other reward for her hire, but only God, she will no more of temporal goods then shall need for the getting of the goods everlasting, and careth not for the vain praise of the world. Nature joyeth greatly in many friends & kinsfolks, and is glorified much of a noble place of birth, and of her noble blood and kindred she joyeth with mighty men: she flattereth rich men, and is merry with them that she thinketh like to her in nobleness of the world: but grace maketh a man to love his enemies, she hath no pride in worldly friends, she regardeth not the nobleness of kin, ne the house of her father? but if the more virtue be there, she favoureth more the poor than the rich, she hath more compassion of an innocent then of a mighty man: she joyeth ever in truth, and not is falsehood, and alway comforteth good men more and more to profit and grow in virtue and goodness, and to seek daily more higher gifts of grace, that they may through good virtuous works be made like to the son of God. Nature complaineth anon for wanting of a right little thing that she would have, or for a little worldly heaviness, but grace beareth gladly all neediness and wantinges of the world. Nature inclynethe all things to herself, and to her own profit as much as she may: she argueth for herself, and striveth and fighteth for herself: but grace rendereth all things to God, of whom all things do flow and springe originally. She ascribeth no goodness to herself, nor presumeth of herself: she striveth not, nor prefers her opinion before other men's, but in every sentence she submitteth her meekly ●o the eternal wisdom and judgement of God▪ Nature coveteth to know and to here new secret things, she will that her works be showed outwardly, and will have experience of many things in the world by her outward wits, she desireth also to be known, and to do great things in the world, whereof laud and praising may follow, but grace careth not for any new things, nor for any curious things whatsoever they be: for she knoweth well, that all such vanities cometh of the corruption of sin, and that no new thing may long endure upon earth. She teacheth also to restrain the outward wits, and to eschew all vain pleasure and outward shewing, and meekly keepeth secret things, that in the world were greatly to be marveled and praised. And in every thing, and in every science she seeketh some spiritual profit to herself, and laud and honour to almighty God. She will not, that her good deeds, nor her inward devotion be outwardly known, but most desireth, that our Lord be blessed in all his works, which giveth all things freely of his high excellent charity. This grace is a light supernatural, and a spiritual gift of God, and it is the proper mark and token of elect people, and an earnest penny of the everlasting life, for it ravisheth a man fro love of earthly things, to the love of heavenly things, and of a fleshly liver maketh an heavenly person: and the more that nature is oppressed and overcome, the more grace is given, and the soul through new gracious visitations is daily reform more and more to the image of God.   

Of the corruption of nature, and the worthiness of grace. The .60. Chapter.  
O Lord, which haste made me to thine image and likeness, grant me this grace that thou haste showed to me to be so great and so necessary to the health of my soul, that I may overcome this wretched nature which draweth me alway to sin, and to the losing of mine own soul. I feel in my flesh the law of sin fight strongly against the law of my spirit, which leadeth me as a thrall or bondman to obey to sensuality in many things, and I may not resist the passions thereof, but if thy grace do assist me therein. I have therefore great need of thy grace, and that of the great abundance of thy grace, If I should overcome this wretched nature, which alway fro my youth hath been ready & prone to sin. For after that nature was vitiate & befiled by the sin of the first man Adam, the pain thereof descended into all his posterity, so that, that nature which in the first creation was good & righteous, is now taken for sin and corruption, so far forth, that the motions that are now left unto nature, draw man alway unto evil. And that is for this reason, for that the little strength and moving to goodness, that yet remaineth in it, is as a little sparkle of fire, that is hid and overhilled with ashes, that is to say, the natural reason of man, which is all about belapped and overhilled with darkness of ignorance, which nevertheless hath power yet to judge betwixt good and bad, and to show the distance and diversity betwixt true and false. Howbeit that through weakness of itself, it is not able to fulfil all that it approveth, nor hath not sith the first sin of Adam the full light of truth, nor the sweetness of affections to God as it had first. Of this it cometh, most merciful Lord, that in my inward man that is in the reason of my soul, I delight me in thy laws and in thy teachings, knowing that they are good, and righteous, and holy, and that all sin is evil, and to be fled and eschewed: and yet in my outward man, that is to say, in my fleshly feeling, I serve the law of sin, when I obey rather to sensuality then to reason. And of this it followeth also, that I will good, but to perform it without thy grace I may not for weakness of myself. And sometime I purpose to do many good deeds, but for that grace wanteth, that should help me, I go backward, and fail in my doing. I know the way to perfection, and how I should do, I see it evidently, but for that I am so oppressed with the heavy burden of this corrupt body of sin, I lie still, and rise not to perfection: O Lord, how necessary therefore is thy grace to me, to begin well, to continue well, and to end well, for without thee I may nothing do that good is. O heavenly grace (without whom our merits are nought worth, nor the gifts of nature nothing to be pondered, neither crafts or riches any thing to be regarded, nor beauty, strength, wit nor eloquence nothing may avail) come thou shortly and help me. The gifts of nature be common to good men and bad, but grace and love are the gifts of elect and chosen people, whereby they be marked and made able and worthy to have the kingdom of heaven. This grace is of such worthiness, that neither the gift of prophecy, nor the working of miracles, nor yet the gift of cunning and knowledge may nothing avail without it, ne yet faith, hope or other virtues be not acceptable to thee without grace and charity. O blessed grace, that maketh the poor in spirit to be rich in virtue, and him that is rich in worldly goods, maketh meek and low in heart, come and descend into my soul, and fulfil me with thy ghostly comforts, that it fail not, nor faint for weariness & dryness of itself. I beseech thee Lord, that I may find grace in thy sight, for thy grace shall suffice to me, though I do want that nature desireth. For although I be tempted and vexed with troubles on every side, yet shall I not need to dread, whiles thy grace is with me: for she is my strength, she is my comfort, and she is my counsel and help, she is stronger than all mine enemies, and wiser than all the wisest of this world. She is the master of truth, the teacher in discpline, the light of the heart, the comfort of trouble, the driver away of heaviness, the avoider of dread, the nourisher of devotion, and the bringer of sweet tears and devout weepings. What am I then without grace, but a dry stock to cast away? Grant me therefore, that thy grace may prevent me and follow me, and that It may make me ever busy and diligent in good works unto my death. So may it be. Amen.   

That we ought to forsake ourself, and to follow Christ by bearing of his Cross. The 61. Chapter.  
My son, as much as thou canst go out fro thyself, and frothine own will, so much as thou mayest enter into me: and as to desire nothing outwardly bringeth peace inwardly into man's soul, so a man by an inward forsaking of himself joineth him to God. I will therefore, that thou learn to have a perfect forsaking, and a full resigning of thyself into my hands, without withsaying and complaining, and that thou follow me: for I am the way, I am the truth, and I am the life. Without a way no man may go, and without truth no man may know, and without life no man may live. I am the way which thou oughtest to go, the truth which thou oughtest to believe, & the life which thou shalt hope to have. I am the way that can not be defiled, the truth which can not be deceived, and the life that never shall have end. I am the way most strait, the truth most perfect, and the life most soothfast. A blessed life, and a life unmade that made all things. If thou dwell and abide in my way, thou shalt know the truth, and truth shall deliver thee, and thou shalt come to everlasting life. If thou wilt come to that life, keep my commandments, If thou wilt know the truth, believe my teachings, If thou wilt be perfect, sell all that thou haste, If thou wilt be my Disciple, forsake thyself, If thou wilt have the blessed life, despise this present life, If thou wilt be exalted in heaven, meek thee here in earth, And if thou wilt reign with me, bear the Cross with me: for truly, only the servants of the Cross shall find the life of blessedness, and of everlasting light. O Lord jesus, forasmuch as thy way is narrow and strait, and is also much despised in the world, give me grace to bear gladly the despisings of the world. There is no servant greater than his Lord, nor any Disciple above his master. Let thy servant therefore be exercised in thy ways, for therein is the health and the very perfection of life: whatsoever I read or hear beside that way, it refresheth me not, nor delighteth me not fully. My son, forasmnche as thou knowest these things, & hast read them all, thou shalt be blessed if thou fulfil them. He that hath my commandments, and keepeth them, he it is that loveth me, and I shall love him, & I shall show myself unto him, and shall make him sit with me in the kingdom of my father. Lord as thou hast said and promised, so be it done to me, I have taken the Cross of penance at thy hand, and I shall bear it unto my death, as thou haste put it to me to do. For the life of every good man is the Cross, and it is also the way and leader to Paradise, and now it is begun, it is not lawful for me to go back fro it, ne it is not behoveful for me to leave it. Have done therefore my well-beloved brethren, go we forth together, jesus shall be with us, for jesus we have taken this Cross, for jesus let us persever, and he shall be our help, that is our guide and leader. ●● our king goeth before us, that shall fight for us, follow we him strongly, dread we no perils, but be we ready to die strongly with him in battle, that we put no blot into our glory, nor minish not our reward, by flying cowardly away from the Cross.   

That a man shall not be overmuch cast into heaviness, though he happen to fall into some defaul●es. The .62. Chapter.  
My son, patience and meekness in adversity, please me more, than much consolation and devotion in prosperity. Why art thou so heavy for a little word said or done against thee? if it had been more, thou shouldest not have been moved therewith, but let it now overpass, it is not the first, and it shall not be the last if thou live long. Thou art manful enough as long as no adversity falleth to thee, and thou canst well give counsel, and well canst thou comfort and strengthen other with thy words: But when adversity knocketh at thy door, thou failest anon both of counsel and strength. Behold well therefore thy great frailty, which thou hast daily experience of in little objects▪ Nevertheless, it is for thy ghostly health that such things and other like be suffered to come unto the Purpose thyself in thy heart to do the best that lieth in thee, and then when such tribulations shall happen to fall unto thee, although it grieve thee, yet let it not wholly overthrow thee, nor let it not long tarry with thee. And at the least suffer it patiently, although thou may not suffer it gladly. Moreover, though thou be loath to hear such things, and that thou feel great indignation thereat in thy heart, yet thrust thyself down low in thine own sight, and suffer no inordinate word pass out of thy mouth, whereby any other might be hurt, and then all such indignation shall be anon assuaged & soon appeased in thee. And then also that which before was taken to so great heaviness to thee, shall anon be made sweet & pleasant in thy sight. For yet live I (saith our Lord) ready to help thee, and to comfort thee, more than ever I did before, if thou wilt wholly trust in me, and devoutly call for help to me. Be quiet in heart, prepare thyself yet to more sufferance. For it is not all lost though thou feel thyself oft troubled or grievously tempted. Think thou art a man, and not God, a fleshly man, and no Angel. How mayest thou always be in one state of virtue, when that wanted to Angels in heaven and to the first man in Paradise, the which stood not long? I am he that raise up them that be sorrowful to health and comfort, and those that know their own unstableness, I lift them up to be stabled in the sight of my Godhead for ever. Lord, blessed be thy hol●e word. It is more sweeter to my mouth then honey comb. What should I do in all my troubles and heaviness, if thou didst not sometime comfort me with thy wholesome and sweet words? Therefore it shall not force what trouble or adversity I suffer here for thee, so that I may in the end come to the port of everlasting health. give me a good end and a blessed passage out of this world: have mind on me, my Lord my God, and direct me by a strait and ready way into thy kingdom, I beseech thee. Amen.   

That a man shall not search the judgements of God. The .63. Chapter.  
My son, beware to dispute of highe-matters, & of the secret judgements of God, why this man is so left & forsaken of God, and why this man is taken to so great grace, why also one man is so much troubled, and another so greatly advanced. These things overpass all man's knowledge, for to search gods judgement no man's reason may suffice, nor yet this disputation. Therefore, when the ghostly enemy stirreth thee to such things, or if any curious men ask of thee such questions, answer with the prophet David, and say thus, Lord thou art righteous, & thy judgements are true, and be justified in themself, thy judgements are to be dread, & not to be discussed by man's wit, for they be to man's wit incomprehensible. Beware also that thou search not, nor reason not of the merits of Saints, which of them was holier than other, or which of them is higher in heaven: Such questions oft times nourish great strifes and unprofitable reasonings, and proceed of pride & vainglory, whereby envy springeth and dissension: that is to say, when one laboureth to prefer this Saint, and another that. And truly a desire to know such things rather displeaseth Saints then pleaseth them For I (saith our Lord) am not God of dissension and strife, but of unity and peace, the which peace standeth rather in true meekness, than in exalting of themselves. Some men be more stirred to love this Saint or that, and that with much greater affection, but truly that affection is oft time more rather a manly affection, than a godly. Am not I he that have made all Saints? yes truly: and over that I have given them grace, and I have given them glory: I know all their merits, I prevented them with the sweetness of my blessings, I knew my elect and chosen people before the world was made, I have chosen them from the world, they have not chosen me, I called them by my grace, I drew them by my mercy, I led them through temptations, I sent them inward comforts, I gave them perseverance, I crowned their patience, I know the first man and the last, I love them all with an inestimable love. Thus I am to be praised in all my Saints, and above all things to be blessed and honoured in all, and in every of them whom I have so glorioussye magnified and predestinate without any merits in them going before. Therefore he that despiseth the least of my Saints, doth no honour to the greatest, for I have made both the less and the more, and he that dispraiseth any of my Saints, he dispraiseth me and other of my Saints in the kingdom of heaven, for they be all one, fast united and knit together in one sure bond of perfect charity. They feel all one thing, and they will all one thing, and they love altogether all into one thing, and they love me much more than themselves, or their own merits, for they be rapt about themselves, and be drawn from their own love, and wholly be turned into my love, in the which they rest by eternal fruition. There is nothing that may turn them from my love, nor that may thrust them down out of their glory, for they be full of eternal truth, and burn inwardly in soul with fire of everlasting charity, that never shall be quenched. Let all them cease therefore that be carnal and beastly, and that can not love but private joy, to search the state of my blessed Saints in heaven, for they put away, and add to their merits as they favour, and not after the pleasure of the eternal truth of God. In many folks is great ignorance, but most specially in them that have so little light of ghostly understanding, that they can not love any person with a clean love. Many also be moved by a natural affection, or by a worldly friendship to love this saint or that, and as they imagine in earthly things, so they imagine of heavenly things, but there is a distance incomparable betwixt things which imperfect men imagine by natural reason, and which men truly illumined with grace behold by heavenly contemplation. Beware therefore, my son, to treat curiously of such things, for they pass thy knowledge, and endeavour thyself, that thou mayest be worthy so be numbered with the least Saint that shall come to heaven. And if percase a man might know who were holier, or who should be taken greater in the kingdom of heaven, what should that knowledge avail him, but if he would thereby the more meek himself, and the more rise thereby, into the laud and praising of my name? truly nothing. Therefore he is much more acceptable to God that thinketh on the greatness of his sins, and of the littleness of his virtues, and how far he is from the perfection of the least Saint that is in heaven, than he that argueth of their greatness, or of their littleness, or blessedness of life, forgetting themself. It is better also with devout prayers, & with weepings and tears meekly to pray to saints, and to call to them for help, then vainly to search for their perfection. They be very well contented with the joy that they have, if men would refrain themselves from such vain arguments. They glorify not them selves of their merits, ne they ascribe no goodness to themselves, but they refer all goodness to me, for they know well that I of my infinite goodness and charity have given all unto them. And they be so much fulfilled with love of the godhead, and with overpassing joy, that no glory may want in them, nor any felicity. And the higher that they be in heaven, the meeker be they in them selves, and the more nigh and the more loving to me. Therefore it is written in the apocalypse, that Saints in heaven laid their crowns before God, and fell prostrate on their faces before the meek lamb, that is jesus, and they worshipped him as their Lord God, that is and shallbe living evermore without ending. Amen. Many search who is highest in heaven, that know not whether they shall be worthy to be numbered with the least that shall come thither: for it is a great thing to be the least in heaven, where all be great, for all that shall come thither shall be called the sons of God, and so shall they be in deed: the lest there shall be counted for a thousand, and a sinner of a hundred year shall be set at nought When the Apostles asked among themselves, who should be greatest in the kingdom of heaven, they heard this answer of Christ: but ye (said he) be converted from your sin, and be made meek as little children, ye may not enter into the kingdom of heaven. He therefore that meeketh himself as this little child, he shallbe greatest in the kingdom of heaven. Woe then be to them that disdain to meek themselves with little children, for the meek part of heaven will not suffer them to enter into it: woe also be unto the proud rich men that have their consolation here, for when the good poor men shall enter into the kingdom of God, they shall stand weeping and wailing without. joy ye then, ye that be meek and poor in spirit, for yours is the kingdom of God, so that ye walk and hold your journey assuredly in the way of truth.   

That all our hope and trust is to be put in God only. The 64. Chapter.  
O Lord, what is the trust that I have in this life? or what is my most solace of all things under heaven? Is it not thou, my Lord God, whose mercy is without measure? where hath it been well with me without thee? or when hath it not been well with me, thou being present? I had lever be poor with thee. then rich without thee, I had lever be with thee as a pilgrim in this world, then without thee to be in heaven, for where thou art, there is heaven, and where thou art not, there is both death and hell. Thou art to me all that I desire, and therefore it behoveth me to sigh to thee, to cry to thee, & heartily to pray to thee, I have nothing to trust in that may help me in my necessities, but only thee, for thou art my hope, thou art my trust, thou art my comfort, and thou art my most faithful helper in every need. Man seeketh that is his, but thou seekest my health and profit, and turnest all things into the best for me, for if thou send temptations and other adversities, thou ordeinest all to my profit, for thou art wont by a thousand ways to prove thy chosen people. In which proof thou art no less to be lauded and praised, than if thou hadst fulfilled them with heavenly comforts. In thee Lord therefore I put my trust, and in thee I bear patiently all my adversities, for I find nothing without thee but unstableness and folly, for I see well, that the multitude of worldly friends profiteth not, nor that strong helpers nothing may avail, ne wise counsellor give profitable counsel, ne cunning of doctors give consolation, ne riches deliver in time of need, ne secret place any thing defend, if thou Lord do not assist, help, comfort, counsel, inform, and defend. For all things that seem to be ordained to man's solace in this world, if thou be absent, be right nought worth, nor may not bring to man any true felicity, for thou art the end, Lord, of all good things, the highness of life, and the profound wisdom of all things that is in heaven and in earth. Wherefore to trust in thee above all things, is the greatest comfort to all thy servants. To thee therefore I lift mine eyes, and in thee only I put my trust, my Lord my God, the father of mercy, bless thou, and hallow thou my soul with thy heavenly blessings, that it may be thy dwelling place, and the seat of thy eternal glory, so that nothing be found in me at any time, that may offend the eye of thy majesty. Behold me (Lord) after the greatness of thy goodness, and of thy manifold mercies, and graciously hear the prayer of me thy poorest servant, outlawed, and far exiled into the country of the shadow of death, defend and keep me among the manifold perils and dangers of this corruptible life, and direct me through thy grace by the way of peace, into the country of everlasting clearness without ending. Amen.  
Finis.    

Hereafter followeth the fourth Book of the following of Christ, which treateth most specially of the Sacrament of the aultare.  
 

Prologue.  
COme to me (saith our Lord) all ye that labour and be charged, and I shall give unto you refection. And the bread that I shall give unto you, shall be my flesh for the life of the world. Take it and eat it, for it is my body, that for you shall be given in sacrifice, do ye this in remembrance of me, for who so eateth my flesh, and drinketh my blood, he shall dwell in me, and I in him. These words that I have said to you be spirit and life.   

With how great reverence Christ is to be received. The first Chapter.  
O My Lord jesus Christ, eternal truth, these words aforesaid be thy words, albeit they were not said in one self time, nor written in one self place. And for that they be thy words, I will thankfully and faithfully accept them. They be thy words, and thou haste spoken them, and they be now mine also: for thou haste said them for my health. I will gladly receive them of thy mouth, to the end they may be the better sown and planted in mine heart. Thy words of so great piety, full of sweetness and love, greatly excite me. But Lord, my sins fear me greatly, and my conscience not pure to receive so great a mystery, draweth me sore aback. The sweetness of thy words provoketh me, but the multitude of mine offences charge me very sore. Thou commandest that I shall come unto thee faithfully, if I will have part with thee, & receive the nourishing of immortality, and covet to obtain the glory and life eternal. Thou sayest Lord, come ye to me that labour and be charged, and I shall refresh you. O how sweet, and how amiable a word is it in the ear of a sinner, that thou Lord God wilt bid me, that am so poor and needy to the Communion of thy most holy body? But what am I Lord, that I dare presume to come to thee? Lo heaven and earth may not comprehend thee, and thou sayest, come ye all to me. What meaneth this most meek worthiness, and this lovely and friendly biding? how shall I dare come unto thee, which know not that I have done any thing well? How shall I bring thee into mine house, which so oft have offended before thy face? Angels and Archangels honour thee, & righteous men dread thee, And thou sayest yet, Come ye all unto me: but that thou Lord hadst said it, who would believe it to be true? And but thou hast commanded it, who durst attempt to go unto it? Noah that just man laboured an hundred year to make the ship, to the end he might be saved with a few of his people. How may I prepare me then in an hour to receive thee with due reverence, that art maker and Creator of all the world? Moses' thy servant? and great familiar and special friend made the ark of timber not corruptible, which he covered with right pure gold, and put in it the tables of the law. And I a corrupt creature, how shall I so lightly date receive thee, that art maker of the law, & giver of grace and life unto all creatures? The wise Solomon, king of Israel, edified a marvelous temple to the praising of thy name in the space of seven years, and by eight days hallowed the feast of the dedication of the same: he offered a thousand peaceable hosts, and put the ark of God in the place made ready for it with great melody of clarions and trumpetres. How dare I then that am most poor among other creatures receive thee into mine house, who scarcely have well spent one hour of time, or one half hour of my life? O my good Lord how much studied they to please thee, and how little is it that I do? How little time take I, when I dispose me to be houseled? seldom am I gathered together in thee, and more seldom and I purged fro having my mind overmuch on worldly things. And certainly, no unprofitable thoughts ought to come into the holy presence of thy Godhead, nor no creatures ought there to have place, for I shall not receive an Angel, but the Lord of Angels into my heart. Nevertheless, there is great difference between the ark of God with his relics, and thy most pure & precious body, with his virtues, which are more than can be spoken: and between the Sacrifice of the old law, that was but a figure of the new law, & the true host of thy precious body, which is the accomplisment of all the old sacrifice. Why then am I not more inflamed to come to thee, why do I not prepare myself with greater diligence to receive this holy and blessed Sacrament, sith the holy ancient fathers, the patriarchs & prophets, Kings and Princes, with all the people, have showed so great affection towards thy service in time passed. The most devout & blessed King the King David, went before the ark of God, and honoured it with all his strength, alway remembering the great benefits before given unto the fathers: he made Organs of divers manners, & also Psalms, which he ordained to be song, and he himself sang them with great gladness, and oft times with his harp, he being fulfilled with the grace of the holy ghost, taught the people of Israel to laud and praise God with all their heart, and daily with their mouth to bless him, & preach his goodness. And if there were showed then so great devotion and remembrance of laud and praising to God, before the ark of the old testament: how much reverence and devotion ought we then now to have in the presence of this holy Sacrament, and in the receiving of the most excellent body of our Lord jesus Christ? Many runue to divers places to visit relics of Saints, and marvel greatly when they hear of their blessed deeds, they see great buildings of temples, and behold how their bones and holy relics be covered with silk, and lapped in gold: and lo thou my Lord God, thou art present here with me upon the Altar, the most holy Saint of saints, maker of all things, and Lord of Angels. Oft times there is great curiosity and vanity in the sight of such things, and little fruit and amendment is had thereby, and that specially, where there is so light recourse and wavering, without any contrition going before. But thou my Lord God, my Lord jesus Christ, god and man, art here whole present in the Sacrament of the Aultare, where the fruit of everlasting health is had plenteoustie, as oft as thou art worthily and devoutly received. But if that shall be done fruitfully, there may be no lightness, curiosity, nor sensuality: but steadfast faith, devout hope, and pure charity. O God invisible, maker of all the world: how maruaylous●ye dost thou with us, how sweetly, and how graciously disposest thou all things to thy chosen people, to whom thou offerest thyself to be taken in this glorious Sacrameut? Certainly it surmounteth all understanding, and it draweth the hearts, and kindleth the affection of all devout men. The true faithful people that dispose all their life to amendment, receive oft times through this glorious Sacrament great grace and devotion, and great love of virtue. O marvelous and secretly hid is the grace of this Sacrament, the which faithful people of Christ do only know: for infidels, and they that live in sin, may have thereof no manner of experience. In this Sacrament spiritual grace is given, and the virtue that was lost in their soul is repaired, and the beauty that was deformed through sin, returneth again: and the grace of this Sacrament sometime is so much, that of the fullness of devotion that cometh thereby, not only the mind, but also the feeble body recover their former strength. But verily, it is greatly to be sorrowed, that we be so slow and negligent, and that we be stirred with no more affection to receive Christ then we be, for in him standeth all merit and hope of them that shall be saved. He is our health and our redemption, he is the comforter of all that live in this world, and the eternal rest of all Saints in heaven. And it is also greatly to be sorrowed, that so many take so little heed of this high mystery, which gladdeth the heaven, and preserveth all the world. Alas the blindness and hardness of man's heart, that taketh no greater heed to so noble a gift, but by the daily using thereof is negligent, and taketh little heed thereto. If this blessed Sacrament were ministered only in one place, & consecrated but by one priest in the world, with how great desire, thinkest thou, the people would run to that place, and to that Priest, that they might see there these heavenly mysteries? Now there be many priests, and Christ is offered in many places, that the grace and love of God to man may appear so much the more, as the holy communion is spread the more abroad throughout the world, thankinges be to thee therefore, my Lord jesus, that thou vouchsafe to refresh us poor outlaws with thy precious blood and to stir us with the words of thine own mouth to receive this holy mystery, saying, come ye all to me that labour and be charged, and I shall refresh you.   

That the great goodness and charity of God is given to man in this blessed Sacrament. The second Chapter.  
O My Lord jesus, trusting in thy great goodness & mercy I come to the, as a sick man to him that shall heal him, and as he that is hungry & thirsty to the fountain of life, that is needy, to the King of heaven, as a servant to his Lord, a creature to his creator, and as a desolate person to his meek and blessed comforter. But how is it that thou comest to me? who am I that thou wilt give thyself unto me? how dare I a sinner appear before thee? and how is it that thou wilt vouchsafe to come to so simple a creature? Thou knowest thy servant, and seest well that he hath no goodness of him se●●e, whereby thou shouldest give this grace unto him. I confess therefore mine own unworthiness, and I knowledge thy goodness, I praise thy piety, and yield thee thank for thy great charity. Verily thou dost all this for thine own goodness, & not for my merits, that thy goodness may thereby the more appear, & thy charity the more largely be showed, and thy meekness the more highly be commended. Therefore because this pleaseth thee, and thou hast commanded that it should thus be done, thy goodness also therein pleaseth me: and would to God that mine iniquities resisted me not. O my Lord jesus, how great reverence and thankinges, with perpetual praisings of thy name, aught to be given thee for the receiving of thy holy body, whose dignity no man is able to express? But what shall I think in this communion, and in going to my Lord God, whom I can not worship as I ought to do, and yet I desire to receive him devoutly. But what may I think better or more healthful to me, then wholly to meek myself before thee, exalting thy infinite goodness far above me. I laud thee my Lord God, and shall exalt thee everlastingly, I despise myself, and submit me to thee, and sorrow greatly the deepness of mine iniquity. Thou art the Saint of all Saints, and I am the filth of all sinners, and yet thou enclinest thyself to me, that am not worthy to look toward thee. Thou comest to me, thou wilt be with me, thou biddest me to thy feast, thou wilt give me this heavenly meat, and this Angels food to eat, which is plainly none other but thyself that art the lively bread which descendest from heaven, and givest life to the world. Behold Lord from whence all this love proceedeth, and how great goodness shineth upon us, and how great thanks & praises are due to thee therefore. O how healthful and how profitable a counsel was it when thou ordeinedst this glorious Sacrament? and how sweet and joyous a feast was it when thou gavest thyself as meat to be eaten? O Lord how marvelous is thy work, how mighty is thy virtue, and how far unspeakable is thy truth? By thy word all things were made, and all things were done as thou hast commanded. It is a marvelous thing & worthy to be believed, and far above the understanding of man, that thou Lord that art God and very man, art wholly contained under a little likeness of bread and wine, and art eaten without consuming, of him that taketh thee: and that thou that art Lord of all things, and that needest nothing in this world, wouldst by this glorious Sacrament dwell in us, keep thou mine heart & my body immaculate, that in a glad and a pure conscience I may oft times celebrate thy mysteries, and receive them to my everlasting health, which thou hast ordained most specially to thy honour & perpetual memory. O my soul be thou merry and glad for so noble a gift, and so singular a comfort left to thee in this vale of misery, for as oft as thou remember'st this mystery, & takest the body of Christ, so oft thou workest the work of thy redemption, and art made partaker of all the merits of Christ. Truly the charity of Christ is never minished, & the greatness of his mercy is never consumed, and therefore thou oughtest alway with a new renewing of mind to dispose thee to it, and with a well advised and a deep consideration to think on this great mystery of health. It should seem to thee as new, and as pleasant a joy and comfort, when thou singest mass, or hearest it, as if Christ the same day first entered into the womb of the virgin, and were made man, or if he the same day suffered and died upon the Cross, for the health of mankind.   

That it is very profitable oft to be houseled. The .3. Chapter.  
Lord I come to the to th'end that it may be well with me through thy gift, and that I may joy at the holy feast that thou of thy great goodness haste made ready for me. In thee is all that I may or should desire, for thou art my health & my redemption, my hope, my strength, my honour and glory. Make me thy servant this day merry and glad in thee, for I have lift my soul unto thee, now I desire devoutly and reverently to receive thee into mine house, that I may deserve with zeal to be blessed of thee, and to be accompanied among the children of Abraham. My soul coveteth to receive thy body, my heart desireth to be united with thee, betake thyself to me Lord and it sufficeth, for without thee there is no comfort, nor without thee I may not be, nor without thy visitation I may not live, and therefore it behoveth me oft times to go to thee, and for my health to receive thee, lest happily if I should be defrauded from that heavenly meat I should fail in the way. So thou sayedst thyself, most merciful jesus, as thou were preaching to the people, & healedst them of their sicknesses: I will not let them return into their houses fasting, lest they fail by the way. Do with me therefore in like manner, that hast left thyself in this glorious Sacrament for the comfort of all faithful people. Thou art only the true refection of the soul, and he that worthily eateth thee shall be partaker and heir of eternal glory: it is necessary to me that so oft do offend, so soon ware dull and slow, that by oft prayers and confessions I may renew myself, purify myself, and kindle myself to quickness & fervour of spicite, lest happily by long abstaining I might fall from that holy purpose: for the wits of man and woman be from their youth proud and ready to evil, and but this heavenly lie medicine do help, man may anon fall to worse and worse, therefore this holy communion draweth a man from evil, and comforteth him in goodness. If I now be oft times so negligent and slothful when I am commanded, what should I be if I received not that blessed medicine nor sought not for that great help? And though I be not every day apt nor disposed to receive my Creator: nevertheless I shall take heed to receive him in times convenient, so that I may be partaker of so great a grace, for it is one of the most principal consolations to a faithful soul, that is to say, that as long as he is as a pilgrim in this mortal body, that he oft remember his Lord God, and receive him that is his only beloved above all things. It is a marvelous goodness of the great pity that thou Lord haste against us, that thou Creator and giver of jyfe to all spirits, vouchestsafe to come to a poor creature, and with thy godhead & manhood to refresh his hunger and need O happy is that man, and blessed is that soul that deserveth devoutly to receive his Lord God, and in that receiving to be fulfilled with a spiritual joy. O how great a Lord doth he receive? how well-beloved a gest doth he bring into his house? how joyous a fellow doth he receive? how faithful a freeude doth he accept? how noble a spouse doth he embrace that receiveth thee? For thou art only to be beloved before all other, and above all things. Let heaven and earth, and all the ornaments of them be still in thy presence, for whatsoever they have worthy laud or praise, they have that of the largesse of thy gift: and yet they may not be like to the honour and glory of thy name, of whose wisdom there is no number nor measure.   

That many commodities be given to them, that devoutly receive this holy Sacrament. The 4. Chapter.  
O My Lord God, prevent thy servant with the blessings of thy sweetness, that he may deserve to go reverently and devoutly to this high Sacrament. Stirs up my heart into a full beholding of thee, and deliver me from the great sloth and idleness that I have been in in time passed: visit me in thy goodness, and give me grace to taste inwardly in my soul, the sweetness that is hid secretly in this blessed Sacrament, as in a most plenteous fountain. Illumine also mine eyes to see and behold so great a misterrie, & strengthen me, that I may alway faithfully and undoubtedly believe it: for it is thy operation, and not the power of man, thy holy institution, and not man's invention. And therefore to take and to understand these things, no man is sufficient of himself, and they also overpass the subtlety of all Angels and heavenly spirits. What may I then most unworthy sinner, earth and ashes search and talk of so high a secret, but only that in simpleness of heart, in a good stable faith, and by thy commandment I come to thee with meek hope and reverence, and believe verily, that thou art here present in this Sacrament God and man? Thou wilt therefore, that I shall receive thee, and knit myself to thee in perfect charity. Wherefore I ask thee mercy, and desire, that thou give me thy special grace, that I may from henceforth be fully melted, and relented into thee, flow in thy love, and never after to intermit myself with any other comfort. This most high and most worthy Sacrament is the life of the soul and body, the medicine of all spiritual sickness, whereby all vices be cured, passions refrained, temptations overcome and diminished: the greater grace is sent, virtue increased, and faith established, hope strengthened, and charity kindled and spread abroad. Thou haste given, and oft times givest many great gifts by this Sacrament to thy beloved servants that devoutly receive thee, for thou thereby art the strong upholder of my soul, the repairer of all the infirmities of man, and the giver of all inward consolation, and of comfort in tribulation: and from thee deepness of their own desection thou raisest them again into a strong hope of thy preservation, and renewest them, and lightest them inwardly with a new grace, so that they that felt themselves before receiving of that blessed Sacrament, heavy and without affection, after when they have received it, have found themselves changed into a great ghostly fervour. And all this thou dost to thy elect people of thy great goodness, that they may see and know openly by experience, that they have nothing of themselves, but that all grace and goodness that they have, they have received of thee, for of themselves they be cold, dull and undevout, and by thee they be made fervent, quick in spirit, and devout followers of thy will: who may go meekly to the fountain of sweetness, but that he shall bring away with him great plenty of sweetness? or who may stand by a great fire, but he shall feel great heat thereof? and thou Lord art the fountain of all sweetness, and the fire always brenning, and never failing, and therefore, though. I may not draw the fullness of that fountain, nor drink thereof to the full, I shall nevertheless put my mouth to the hole of the heavenly pipe, that I may take some little drop thereof to refresh my thirst, so that I be not all dried away. And though I be not all heavenly and brenning in charity, as the Seraphins and Cherubins be, nevertheless I shall endeavour me to set myself to devotion, and to prepare mine heart, that I may get some little sparkle of the brenning of heavenly life, through the meek receiving of this lively Sacrament: and whatsoever wanteth in me, I beseech thee my Lord jesus, most holy & blessed, that thou beninglye and graciously supply in me: for thou haste vouched safe to call all to thee, saying: Come ye all to me that labour and be charged, and I shall refresh you. I labour in the sweat of my body, and am tormented with the sorrow of mine heart, and charged with sins, travailed with temptations, intriked and oppressed with many evil passions, and there is none that may help, or that may deliver me, ne that may make me safe, but thou Lord God my only Saviour, to whom I commit me and all mine, that thou keep me, and lead me into life everlasting: accept me and take me into the laud & glory of thy name, that haste ordained to me thy body and blood to be my meat and drink: and grant me Lord, I beseech thee, that by the oft receiving of thy high mystery, the fervour of devotion may daily increase in me.   

Of the worthiness of the Sacrament of the Altar, and of the state of priesthood. The .5. Chapter.  
IF thou hadst the purity of Angels, and the holiness of S. john Baptist, thou shouldest not for that be worthy to receive nor touch this holy Sacrament: for it is not granted for the merits of man, that a man should consecrate and touch the Sacrament of Christ, and take to his meat the bread of Angels. It is a great mystery, and it is a great dignity of priests, to whom it is granted, that is not granted to Angels, for priests only that be duly ordained in the Church, have power to sing Mass, and to consecrate the body of Christ: for a priest is the minister of God, using the word of consecration, by the commandment and ordinance of God: and God is there the principal doer, and the invisible worker, to whom is subject all that he willeth, and all obeyeth to that he commandeth. Thou oughtest therefore more to believe almighty God in this most excellent Sacrament, than thine own wit, or any other visible token or sign. And therefore with dread and reverence it is to go to this blessed work. Take heed then diligently, and see from whence this mystery and service cometh that is given unto thee by the touching of the hands of the bilhop. Thou aste now made a priest, and art consecrate to sing Mass. Take heed therefore, that thou faithfully and devoutly offer thy sacrifice to God in due time, and that thou keep thyself without reproof, thou haste not made thy burden more light, but thou art now bound in a straighter bond of discipline, and of much more high perfection than thou were before. A priest ought to be adorned with all virtues, and to give other example of good life: his conversation should not be with the common people, nor in the common way of the world, but with Angels in heaven, or with perfect men in earth, that be best disposed to serve God. A priest also clothed in holy vestiments beareth the place of Christ, that he should humbly and meekly pray to our Lord for himself, & for all the people: he hath before him and behind him the sign of the Cross of Christ, that he should diligently remember his passion: he beareth before him the Cross, that he may diligently behold & see the steps of Christ, and study fervently to follow them, and behind him also he is signed with the Cross, that he should gladly and meekly suffer all adversities for the love of God: he beareth the Cross before him, that he should bewail his own sins, and he beareth it behind him, that he may through compassion beweep the sins of other, and know himself to be set as a mean between God and all the people, and not to cease of prayer and holy oblation, till he may deserve of almighty God mercy & grace. When a priest saith Mass, he honoureth God, he maketh Angels glad, he edifieth the church, he helpeth the people that be a live, and giveth rest to them that be dead, and maketh himself partaker of all good deeds.   

Of the inward remembrance and exercise that a man ought to have afore the receiving of the body of Christ. The 6. Chapter.  
Lord, when I think of thy worthiness, and of my great filthiness, I tremble strongly, and am confounded in myself: for if I receive thee not, I fly the eternal life: and if I unworthily receive thee, I run into thy wrath. What shall I then do my good Lord, my helper, my protector, comforter, and right sure Counsellor in all my necessities? Teach me (good Lord) the right way, and purpose unto me some ready erercise convenable to the receiving of this holy mystery, for it is necessary unto me, & greatly profitable to know, how devoutly and reverently I ought to prepare mine heart to receive it, or to consecrate so great and so goodly a Sacrifice as it is.   

Of the discussing of our own conscience, and of the purpose of amendment. The 7. Chapter.  
IT behoveth thee above all things with sovereign reverence and profound meekness of heart, and with full faith, and humble intent (to the honour of God) to celebrate, take and receive this holy Sacrament, examine diligently thy conscience by true contrition and meek confession, and make it clean after thy power, so that thou know nothing that grieveth or biteth thy conscience, or that may let thee to go freely unto it: have displeasure of all thy sins in general, & for thy daily excesses and offences have sighings and sorrowings more special. And if the time will suffer it, confess unto God in secret of thine heart the miseries of all thy passions, weep and sorrow, that thou art yet so carnal and worldly, so unmortified from thy passions, so full of motions of concupiscences, so unware, and so evil ordered in thy outward wits, so oft wrapped in vain fantasies, so much inclined to outward and worldly things, so negligent to inward things, so ready to laughing and dissolution, so hard to weeping and compunction, so ready to easy things, and to that that is liking to the flesh: so slow to penance & fervour of spirit, so curious to hear new things, and to see fair things, so loath to meek and abject things, so covetous to have much, so scarce to give, so glad to hold, so unadvised in speaking, so incontinent to be still, so evil ordered in manners, so importune in deeds, so greedy upon meat, so deaf to the word of God, so quick to rest, so slow to labour, so attentive to fables, so sleepy to holy vigils, so hasty to th'end, so unstable to take heed to the way to the end, so negligent in the service of God, so dull and so undevout to go to Mass, so dry in thy housel, so soon fallen at large to outward things, so seldom gathered together to inward things, so soon moved to anger and wrath, so lightly stirred to the displeasure of other, so ready to judge, so rigorous to reprove, so glad in prosperity, so feeble in adversity, so oft purposing many good things, and so seldom bringing them to effect. And when thou haste thus confessed and be wept all these defaults and such other like in thee, with great sorrow and displeasure of thine own frailness, set thee then in a full purpose to amend thy life, and to profit alway from better to better, and then with a full resigning and a whole will offer thyself into the honour of my name in the Altar of thy heart, as sacrifice to me, that is to say, faithfully committing to me both thy body and soul, so that thou mayest be worthy to offer to me this high sacrifice, and to receive healthfully the Sacrament of my holy body, for there is no oblation more worthy, nor satisfaction greater to put away sin, than a man to offer himself purely and wholly to God, with the offering of the body of Christ in mass and in holy communion. If a man do that in him is, and is truly penitent as oft as he cometh to me for grace and forgiveness, I am the Lord that saith, I will not the death of a sinner, but rather that he be converted to live, and I shall no more remember his sins, but they all shall be forgiven and pardoned unto him.   

Of the oblation of Christ on the Cross, and of a full forsaking of ourself. The 8. Chapter.  
Our Lord jesus saith to his servant thus: As I hanging all naked with mine arms spread abroad upon the cross, offered myself to God the father for thy sins, so that nothing remained in me, but that all went in sacrifice to please my Father, and to appease his wrath against mankind: so thou oughtest to offer thyself freely to God as much as thou mayest, in a pure and holy oblation daily in the Mass with all thy power and affection. What require I more of thee, then that thou shouldest study wholly to resign thyself unto me? for whatsoever thou givest beside thyself I regard it not, for I look not for thy gifts, but for thee. For as it should not suffice to thee to have all things beside me, so it may not please me whatsoever thou give beside thyself. Offer thyself to me, and give thyself all to God, and thy oblation shall be acceptable. Lo I offered myself wholly to my father for thee, and I gave my body and blood to thy meat, that I should be all wholly thine, and thou mine. But if thou have a trust in thyself, and dost not freely offer thee to my will, thy oblation is not pleasant, and there shall be between us no perfect unity. Therefore a free offering of thyself into the hands of God, must go before all thy works, if thou wilt obtain grace and the true liberty. Therefore it is that so few be inwardly illuminate and free, because they can not wholly forsake themself (for my words be true) but a man renounce himself he may not be my disciple. Offer thyself fully to me with all thine affection and love. Amen.   

That we ought to offer ourself and all ours to God, and to pray for all people. The 9 Chapter.  
Lord all things be thine that be in heaven & earth. I desire to offer myself to thee in a free and perpetual oblation, so that I may perpetually be with thee. Lord in simpleness of heart I offer me this day to thee to be thy servant in the service & sacrifice of laud perpetual, accept me with this oblation of thy precious body which I this day offer to thee in the presence of thy holy Angels that be here present invisible, that it may be to my health, and to the health of all the people. And Lord I offer to thee all my sins and offences that I have committed before thee and thy holy Angels fro the day that I might first offend unto this day, that thou vouchsafe through thy great charity to put away all my sins, & to cleanse my conscience of all mine offences, and restore to me again the grace that I through sin have lost, and that thou forgive me all things past, and receive me mercifully into a blessed kissing of peace and forgiveness. What may I do then but meekly confess and bewail my sins, and continually ask mercy of thee? forgive me merciful Lord I beseech thee, for all my sins displease me much, and I will never commit them again, but sorrow for them, ready to do penance and satisfaction after my power. forgive me Lord, forgive me my sins for thy holy name, save my soul that thou hast redeemed with thy precious blood. I commit myself wholly unto thy mercy, I resign me wholly into thy hands, do with me after thy goodness, and not after my malice and wretchedness. I offer also to thee all my good deeds, though they be very few and imperfect, that thou amend them, and sanctify them, and make them liking and acceptable to thee, and alway make them better and better, and that thou bring me, though I be a slow and an vuprofitable person, to a blessed and a laudable end. I offer also to thee all the desires of devout persons, the necessity of mine ancestors, friends, brother, sister, and of all my lovers, and of all them that for thy love have done good to me or to any other, & that have desired & asked me to pray, or to do sacrifice for them or for their friends, whether they be alive or dead, that they may the rather feel the help of thy grace, and the gift of thy heavenly consolation, thy protection from all perils, and the deliverance from all pain, and that they so being delivered from all evils, may in spiritual gladness yield to thee high laud and praisings. I offer to thee also my prayer and my peaceable offering, for all them that have in any thing hindered me, or made me heavy, or that have done me any hurt or grieve: and for all them also whom I have at any time made heavy, troubled, grieved, or slandered, in word or deed, wittingly or ignorantly, that thou forgive us altogether our sins and offences against thee, and of each of us against other, and that thou Lord take fro our hearts all suspicion and indignation, wrath, variance, and whatsoever may let charity, or diminish fraternal love, that each of us should have to other: have mercy Lord, have mercy on all them that ask thee mercy, and give grace to them that have need, and make us to stand in such case, that we be worthy to have thy grace, and finally to come to the life everlasting. Amen.   

That the holy Communion is not lightly to be forborn. The .10. Chapter.  
IT behoveth thee to run oft to the fountain of grace and mercy, and to the fountain of all goodness and purity, that thou mayest be healed from thy passions and vices, and be made more strong against all the temptations and deceitful craft of our enemy. The fiend knowing the greatest fruit, and highest remedy to be in receiving of this blessed Sacrament, enforceth him by all the ways that he can, to let and withdraw all faithful and devout people from it as much as he can: and therefore some men, when they dispose themselves to it, have more greater temptations than they had before: for as it is written in job, the wicked spirit cometh among the children of God, that he may by his old malice and wickedness trouble them, or make them overmuch fearful and perplexed, so that he may diminish their affection, or take away their faith, if happily he may thereby make them either utterly to cease from being houseled, or else that they go to it with little devotion. But it is not any thing to care for all his crafts and fantasies, how vile and ugglye soever they be, but all fantasies are to be thrown again at is own head, and he so far to be despised, that for all his assaults and commotions that he can stir up, the holy communion be not omitted. Sometime over much curiousness to have devotion, or over great doubt of making confession, letteth much this holy purpose. Do therefore after the counsel of wise men, and put away all doubtfulness and scrupulousness, for they let the grace of God, and destroy wholly the devotion of the mind. Also it is not good that for any little trouble or grief, that thou leave this holy work, but go lightly and be confessed and forgive gladly all that have offended thee. And if thou have offended any other, meekly ask of them forgiveness, and God shall right mercifully forgive thee. What profiteth it long to tarry from confession, or to defer this holy Communion? Purge thee first, and quickly cast out thy venom, and haste thee after to take the medicine, and thou shalt feel more profit thereby, then if thou tariedst longer for it. If thou defer it to day for this thing or that, to morrow we may happen to come a greater, and so thou mayest be let long from thy good purpose, and be made afterward more unapt unto it. Therefore as soon as thou canst, discharge thyself from such heaviness and dullness of mind, and fro all sloth, for it nothing profiteth long to be anguished, long to go with trouble, & to sequester himself for such daily obstacles, fro the divine mysteries: but it doth great hurt, and commonly bringeth in greath sloth, and lack of devotion. But alas for sorrow, some slothful and dissolute persons gladly seek causes to tarry from confession, and so defer the longer this holy Communion: and that they do, to the intent that they should not be bound to give themselves to any more sure keeping of themselves in time to come, than they have done before. But alas, how little charity, and slender devotion have they that so lightly leave of so holy a thing, & how happy is he, and how acceptable to God that so liveth, and that so keepeth his conscience in such cleanness, that he is every day ready, & hath good affection to be housled, if it were lawful unto him, & that he might do it without note or slander? He that sometime abstaineth of meekness, or for any other lawful impediment, is to be praised for his reverence, but if it be through slothfulness, he ought to quicken himself, and to do that in him is, and our Lord shall strengthen his desire for his good will, for to a good will our Lord hath alway a special respect, and when he is lawfully let, he shall have a good will and a meek intent to it, and so he shall not want the fruit of the Sacrament. And verily every devout man may every day, and every hour go healthfully, and without prohibition unto the spiritual Communion of Christ, that is to say, in remembering of his passion, and nevertheless, in certain days and times he is bound to receive Sacramentally the body of his Redeemer with a great reverence: and rather to pretend therein the laud and honour of God, than his own consolation. For so oft a man is housled misticallye and invisibly, as he remembreth devoutly the mystery of the incarnation of Christ, and his passion, and is thereby kindled into his love. He that doth prepare himself for none other cause, but because the feast is coming, or the custom compelleth him thereto, he shall commonly be unready to it. Blessed is he therefore, that as oft as he saith Mass, or is housled, offereth himself unto our Lord in holy Sacrifice. Be not in saying Mass over long, nor over short, but keep the good common way, as they do with whom thou livest: for thou oughtest not do that should grieve other, or make them tedious, but to keep the common way, after the ordinance of the holy fathers, and rather to confirm thyself to that that shall be profitable to other, then to follow thine own devotion, or private pleasure.   

That the body of Christ and holy Scripture, are most necessary for the health of man's soul. The .11. Chapter.  
O Most sweetest jesus, how great sweetness is it to a devout soul, when he is fed with thee at thy heavenly feast, where there is none other meat brought forth to eat, but thou his only beloved, and that art most desirable to him, above all the desires of his heart. And verily it should be sweet and pleasant to me, by an inward and meek affection, to weep before thee, and with the blessed woman Marie Magdalene, to wash thy feet with the tears of mine eyes. But where is that devotion? where is that plenteous shedding out of holy tears? Certainly all my heart ought to breune, and to weep for joy in the sight of thee, and of thy holy Angels: for I have thee verily present with me, though thou be hid underr another likeness, for to behold thee in thy proper and divine clearness, mine eyes might not bear it, neither all the world might sustain to see thee in the clearness and glory of thy majesty. Therefore thou greatly helpest my weakness, in that thou hidest thyself under this blessed Sacrament. I have him verily, & worship him, whom Angels worship in heaven, but I only in faith, and they in open sight, and in thine own likeness without any coverture. It behoveth me to be content in the light of true faith, and therein to walk till the day of everlasting eleerenes shall appear, and that the shadow of figures shall go away. When that that is perfect shall come, all use of Sacraments shall cease, for they that be blessed in the heavenvly glory, have no need of this Sacramental medicine: for they joy without end in the presence of God, beholding his glory face to face, & so transformed fro clearness to clearness of the godhead, they taste the glory of the son of God made man, as he was in his godhead fro the beginning, and shall be everlasting. When I remember all these marvelous comforts, whatsoever solace I have in this world, though it be spiritual, it is grievous and tedious unto me, for as long as I see not my Lord openly in his glory, I set it at nought all that I see and hear in this world. Lord, thou art my witness, that nothing may comfort me, nor any creature may quiet me, but thou my Lord God, whom I desire to see and behold eternally: but that is not possible for me to do, as long as I shall be in this mortal life. Wherefore it behoveth me to keep myself in great patience, and to submit myself to thee in every thing that I desire, for thy holy Saints that now joy with thee, abode in good faith & patience all whiles they lived here the coming of thy glory. That they believed, I believe, that they hoped to have, I hope to have, and thither as they by thy grace be come, I trust to come, and till than I shall walk in faith, & take comfort of the examples of the said holy Saints. I have also holy books for my solace, as a spiritual glass to look upon, & above all these I have for a singular remedy thy holy body. I perceive well, that two things be much necessary unto me in this world, without which this miserable life should be to me as importable: for as long as I shall be in this body, I confess myself to have need of two things, that is to say, of meat & light. These two haste thou given unto me, that is to say, thy holy body to the refreshing of my body and soul, and thou haste set thy word as a lantern before my feet, to show me the way that I shall go. Without these two I may not well live, for the word of God is the light of my soul, and this Sacrament is the bread of my life. These two may also be called the two tables, set here & there in the spiritual treasure of holy Church: The one is the table of the holy Altar, having this holy bread, that is the precious body of Christ: The other is the table of the laws of God, containing the holy doctrine of the law of God, and instructing man in the right faith, and in the true belief, leading him into the inward secrets that be called Sancta Sanctorum, where the inward secrets of Scripture be hid and contained. I yield thankinges to thee my Lord jesus, the brightness of the eternal light, for this table of holy doctrine the which thou hast ministered to us by thy servants, Prophets, & Apostles, and other doctors: and thank also be to thee the creator & redeemer of mankind, that thou to show to all the world the greatness of thy charity, preparedst a great supper, in the which thou settest not forth the Lamb figured in the old law, but thy holy body and blood to be eaten, gladding thereby in that holy feast all faithful people, and giving them to drink of thy chalice of health, in the which be contained all the delights of Paradise, where Angels eat with us with much more plenteous sweetness. O how great and how honourable is the office of Priests, to whom is given power to consecrate with the holy words of consecration, the Lord of all majesty, to bless him with their lips, to hold him in their hands, to receive him into their mouths; and to minister him to other. O how clean should the hands be, how pure a mouth, how holy a body, and how undefiled should be the heart of a Priest, to whom so oft entereth the author of all cleanness? Truly there ought to proceed from the mouth of a priest that so oft receiveth the Sacrament of Christ's body, no word but that is holy, honest, and profitable, his eyes should be full simple and chaste, that use to behold the body of Christ, & his hands should be full pure, & lift up into heaven, which use to touch the Creator of heaven and earth: and therefore it is specially said in the law to Priests, be ye holy, for I your Lord God am holy. O God almighty, thy grace be with us, and help us that have received the office of priesthood that we may serve thee worthily and devoutly in all purity, and in a good conscience. And though we may not live in so great innocency as we ought to do, yet give us grace at the least, that we may weep and sorrow the evils that we have done, so that in spiritual meekness, and in full purpose of a good will we may serve thee hereafter. Amen.   

That he that shall be houseled aught to prepare himself thereto before with great diligence. The .12. Chapter.  
I Am the lover of all purity, and the liberal giver of all holiness. I seek a clean heart, & there is my resting place, make ready for me a great chamber strawed, that is thine heart, and I with my Disciples shall keep mine Easter with thee. If thou wilt that I shall come to thee, and dwell with thee, cleanse thee of all the old filth of sin, and cleanse also the habitacle of thine heart, and make it pleasant and fair. Exclude the world, and all the clamorous noise of sin, and sit solitary, as a sparrow in an house easing, and think upon all thy offences with great bitterness of heart, for a true lover will prepare to his beloved friend the best and the fairest place that he can, for in that is known the love and affection of him that receiveth his friend. But nevertheless, I know that thou mayest not of thyself suffice to make this preparing fully, as it ought to be in every point, though thou went about it a whole year together, and hadst none other thing in thy mind to think upon, but of my mercy and grace only: Thou art suffered to go unto my table, as if a poor man were called to the dinner of a rich man, and he had none other thing to give him again, but only to humble him self, and thank him for it: do that in thee is, with thy best diligence, and do it not only of custom, nor of necessity only, for that thou art bound to it, but with dread and reverence and great affection take the body of thy beloved Lord God, that so lovingly vouchethsafe to come unto thee. I am he that hath called thee, I have commanded that this thing should be done, I shall supply that wanteth in thee. Come therefore and receive me, & when I give thee the grace of devotion, yield thanks to me therefore, not for that thou art worthy to have it, but for that I have showed my mercy lovingly to thee. And if thou have not the grace of devotion through receiving of this Sacrament, but that thou feelest thyself more dry, and more undevout than thou were before, yet continued still in thy prayer, wail, weep, & and call for grace, and cease not, till thou mayest receive some little drop of this healthful grace of devotion. Thou haste need of me, and not I of thee, ne thou comest not to sanctify me, but I come to sanctify thee, and to make thee better than thou were before. Thou comest to be sanctified, and be united unto me, and that thou mayest receive a new grace, and be kindled a new to amendment. Do not forget this grace, but always with all thy diligence prepare thine heart, and bring thy beloved unto thee: and it behoveth thee not only to prepare thyself unto devotion before thou shalt be housled, but also, to keep thyself therein diligently after the receiving of the Sacrament. And there is no less keeping requisite after, than a devout preparation is needful before: for a good keeping after is the best preparation to receive new grace hereafter, and a man shall be the more undisposed thereto, if he anon, after he hath received the Sacrament, give himself to outward solace. Beware of much speaking, abide in some secret place, and keep thee with thy Lord God, for thou hast him that all the world may not take from thee. I am he, to whom thou must give all, so that fro henceforth thou live not in thyself, but only in me.   

That a devout soul should greatly desire with all his heart to be united to Christ in this blessed Sacrament. The .13. Chapter.  
Who shall graüt unto me (Lord that I may find thee only, and open all mine heart to thee, and have thee, as mine heart desireth, so that no man may deceive me, nor any creature move me nor draw me back, but that thou only speak to me, and I to thee as a lover is wont to speak to his beloved, and a friend with his beloved friend? That is it that I pray for, that is it that I desire, that I may be wholly united to thee, and that I may withdraw my heart fro all things create, and through the holy communion, and oft saying Mass, to savour and taste eternal things. Ah Lord God, when shall I be all united to thee, and wholly be melted into thy love, so that I wholly forget myself? Be thou in me, and I in thee: and grant, that we may so abide alway together in one. Verily, thou art my beloved, elect and chosen before all other, in whom my soul coveteth to abide all days of his life. Thou art the Lord of peace, in whom is the sovereign peace and true rest, without whom is labour and sorrow, and infinite misery. Verily thou art the head God, and thy counsel is not with wicked people, but with meek men, and simple in heart. O how secret and how benign is thy holy spirit, which to the intent. thou wouldest show to thy chosen people thy sweetness, haste vouchsafe to refresh them with the most sweet bread that descendeth from heaven Verily there is none other nation so great, that hath their gods so nigh unto them, as thou Lord God art to all thy faithful people, to whom for their daily solace, and to raise their hearts into the love of heavenly things, thou givest thyself as meat and drink. O what people be there, that be so noble as the christian men are? or what creature under heaven is so much beloved as the devout christian soul, into whom God entereth, and feedeth her with his own glorious flesh and blood? O inestimable grace, O marvelous worthiness, O love without measure, singularly showed unto man: but what shall I yield again to God for all this grace and high charity? Truly there is nothing more acceptable to him, then that I wholly give mine heart, and inwardly join myself unto him, & then shall all mine inward parts joy in him, when my soul is perfectly united unto him. Then shall he say to me, If thou wilt be with me, I will be with thee: And I shall answer to him again, and say, vouchsafe Lord to abide with me, and I will gladly abide with thee, for that is all my desire, that mine heart may be fast knit unto thee without departing. Amen.   

Of the brenning desire that some devout persons have had to the body of Christ. The 14. Chapter.  
O How great multitude of sweetness is it Lord that thou hast hid for them that dread thee? But what is it then for them that love thee? Verily, when I remember me of many devout persons that have come to this holy Sacrament with so great fervour of devotion, I am then many times astonished and confounded in myself, that I go unto thy altar, and to the table of thy holy communion so coldly, and with so little fervour, and that I abide still so dry, and without any affection of heart, and that I am not so wholly kindled before thee my Lord God, nor so strongly drawn thereby in affection to thee as many devout persons have been, the which of the great desire that they have had to this holt communion, and for a feeleable love of heart that they have had thereto, might not refrain them from weeping, but effectuously with the mouth of their heart and body together, opened their mouths to thee Lord that art the lively fountain, because they could not otherwise assuage, ne tempt their hunger, but that they took thy holy body, which they did with great joy and spiritual greediness. Truly the great brenning s●ith of them is a probable argument of thy holy presence, and they also know verily their Lord in breaking of bread, whose hearts so strongly brenneth in them by the presence of their Lord jesus, sacramentally then walking with them. But verily, such affection and devotion, and so strong fervour and love be oft time far from me. Be thou there fore must sweet and benign Lord jesus, merciful and meek unto me, and grant me thy poor servant, that I may feel sometime some little part of the hearty affection of thy love in this holy Communion, that my faith may the more recover and amend, & mine hope through thy goodness be the more perfect, and my charity being once perfectly kindled, and having experience of the heavenly Manna, do never fail. Thy mercy (Lord) is strong enough to grant to me this grace, that I so much desire: and when the time of thy pleasure shall come, beninglye to visit me with the spirit of a brenning fervour to thee. And though I do not burn in so great desire as such special devout persons have done, yet nevertheless, I have desired the grace to be inflamed with that brenning desire, praying and desiring, that I may be made partaker of all such thy fervent lovers, and to be numbered in their holy company.   

That the grace of devotion is gotten through meekness, and for sakinge of ourself. The 15. Chapter.  
IT behoveth thee abidinglie to seek the grace of devotion, and without ceasing to ask it, patiently and faithfully to abide it, thankfully to receive it, meekly to keep it, studiously to work with it, and wholly to commit to God the time and manner of his heavenlte visitalion, till his pleasure shall be to come unto thee: and principally thou oughtest to meek thee, when thou feelest but little inward devotion, but thou shalt not be overmuch cast down therefore, nor inordinately be heavy, for our Lord giveth many times in a short moment, that he denied long time before: he giveth also sometime in the end, that in the beginning of the prayer he deferred to grant. If grace should always anon be granted, and should anon be present, after the will of the asket, it should not be well able to be borne by a weak and feeble person, and therefore in a good hope and meek patience the grace of devotion is to be abiden and tarried for, and thou oughtest to impute it to thyself and to thine own sins, when grace is not given thee, or that it is secretly taken from thee. Sometime it is but a little thing that letteth grace or hideth it away, if it may be called little, and not rather great, that letteth and prohibiteth so good a thing, but whether it be little or great, if thou remove it, and perfectly overcome it, it shall be granted unto thee that thou desirest, and forthwith as thou betakest thyself with all thine heart to God, and desirest neither this thing nor that for thine own pleasure, but wholly puttest thy will to his will, thou shalt find thyself united to him, and set in a great inward peace, for nothing shall savour so well to thee, nor so much please thee, as that the will and pleasure of God be fully dene in thee. Whosoever therefore in a pure simple heart lifteth his intent up to God, and void himself from all inordinate love and displeasure of any worldly thing, shall be more apt to receive grace, and shall be best worthy to have the gift of devotion. For there our Lord giveth his blessing where he findeth the vessels empty and void. And the more perfectly a man can renounce himself & all worldly things, & can by despising of himself the more die to himself, so much the sooner grace shall come, and shall the more plenteously enter into him, and the higher shall lift up his heart into God. Then his heart shall see and abound, and shall marvel and be delated in himself, for the hand of our Lord is with him, and he hath wholly put him into his hand for ever. Lo, so shall a man be blessed that seeketh God with all his heart, and taketh not his soul in vain. Such a man in receiving this holy Sacrament deserveth great grace of the uniting in God, for he looketh not to his own devotion and consolation, but to the glory and honour of God.   

That weshoulde open all our necessities to Christ, and ask his grace. The 16. Chapter.  
O Most sweet Lord, whom I desire devoutly to receive, thou knowest the infirmity and necessity that I am in, in how many sins and vices I lie, how oft I am grieved, tempted, troubled, and defiled, I come to thee for remedy, and I make my prayer to thee for comfort, & I speak to him that knoweth all things, to whom all my secret and inward thoughts be manifest and open, and the which only mayest perfectly counsel me & help me. Thou knowest what I need to have, and how poor I am in virtue. Lo I stand before thee poor & naked, asking and desiring thy grace. Refresh me therefore thy poorest servant, begging for spiritual food, kindle my heart with the fire of thy love, and illumine my blindness with the clearness of thy presence: turn all worldly things into bitterness to me, and all grievous things & contrarious things into patience, and all create things into despising, and into forgetting of them. Lift up mine heart to thee into heaven, and suffer me not live vainly, nor to err in this world. Thou Lord from henceforth shalt be sweet to me for ever, for thou art only my meat and drink, my love, my joy, my sweetness, and all my goodness: would God that thou wouldst kindle me, inflame me, and turn me wholly into thee, that I may be made one spirit with thee by grace of inward uniting, and melting of burning love into thee: suffer me not to departed from thee fasting and dry, but work with me mercifully, as thou haste oft times marueillouslye wrought with thy beloved servants in time paste. What marvel were it if I were all inflamed into thee, and failed in myself, sith thou art the fire alway burning, and never failing, the love purifying the hearts, and lightning the understanding of all creatures.   

Of the burning love and great affection that we should have to receive Christ. The 17. Chapter.  
With high devotion and burning love, and with all fervour and affection of the heart, I desire to receive thee Lord, as many Saints and devout people have desired thee in their communion, & that most specially pleased thee in the holiness of their life, & were in most burning devotion to thee. O my Lord God, my love eternal, all my goodness and felicity without ending: I covet to receive thee with as great desire, & as due reverence as any holy man ever did, or might do: & though I be unworthy to have such feeling in devotion as they had, yet nevertheless I offer to thee the whole affection of my heart as verily as if I only had all the burning & flaming desires that they had, & over that, all that a meek mind may imagine & desire, I give and offer to thee with high reverence & worship, & inward fervour: & I desire to reserve nothing to myself, but me and all mine I offer to thee in sacrifice freely and most liberally. And also my Lord God, my creator and redeemer, with such affection, reverence, laud and honour: with such thanks, dignity and love, and with such faith, hope and purity, I desire to receive thee this day, as thy most holy and glorious mother the virgin Mary desired and received thee, when she meekly and devoutly answered the Angel that showed her the mystery of thy incarnation, and said: Ecce ancilla domini, fiat secundum verbum tuum, that is to say, Lo, I am the hand maid of God, be it done to me after thy word: and as thy blessed precursour Saint john the Baptist, most excellent of all Saints, was glad, and joyed in great joy in the holle ghost through thy presence, when he was yet in his mother's womb, And after when he saw thee walking among the people, very meekly, and with devout affection he said: The fceend of a spouse that standeth and heareth, joyeth with great joy to hear the voice of the spouse: and so covet I in great and holy desires to be inflamed, and to present myself to thee with all mine heart, and also I offer and yield to thee all the laudes of devout hearts, the brenning affections, excessive thoughts, spiritual illuminations, and heavenly visions, with all virtues and praisings, done, or to be done by any creature, in heaven or in earth for me, and for all them that be committed to my prayer, that thou mayest be worthily lauded and glorified for ever. Accept Lord God my mind, and the desires of the manifold laudes and blessings, that by me are to thee due of right, after the multitude of thy greatness, more than can be spoken. And all these I yield to thee, and desire to yield to thee every day, and every moment, and with all my desire and affection meekly exhort and pray all heavenly spirits and all faithful people, to yield with me thankinges and laudes to thee. And I beseech thee that all people, tribes and touges may magnify thy holy and most sweet name with great joy and brenning devotion, and that all they that reverently and devoutly minister this most high Sacrament, or with full faith receive it, may thereby deserve to find before thee thy grace and mercy: and when they have obtained the devotion that they desired, and be spiritually united to thee, and be thereby well comforted and marvelously refreshed, and be departed from thy heavenly table, that they will have me poor sinner in their remembrance. Amen.   

That a man shall not be a curious searcher of this holy Sacrament, but a meek follower of Christ, subduing alway his reason to faith. The 18. Chapter.  
THou must beware of a curious, and an unprofitable searching of this most profound Sacrament, if thou wilt not be drowned in the great depth of doubtfulness, for he that is the searcher of God's majesty shall be anon thrust out of glory. God is of power to work much more than man may understand, nevertheless a meek and an humble searching of the truth, ready alway to be taught, and to walk after the teachings of holy fathers, is sufferable. Blessed is the simplicity that leaveth the way of hard questions, and goeth in the plain and steadfast way of the commandments of God. Many have lost their devotion, because they would search higher things than pertaineth to them. Faith and a good life is asked of thee, and not the highness of understanding, nor the deepness of the mysteries of God. If thou may not understand nor take such things as be with in thee, how mayest thou then comprehend those things that be above thee? Submit thyself therefore meekly to God, and submit also thy reason to faith, and the light of knowledge and true understanding shall be given unto thee, as it shallbe most profitable and necessary for thee. Some be grievously tempted of the faith, and of the Sacrament, but that is not to be reputed to them, but rather to the enemy: therefore care not for him, nor dispute not with thy thouhtes, nor answer not to the doubts that thine enemy shall lay unto thee, but believe the words of God, and believe his Saints & Prophets, and the wicked enemy shall anon flee away fro thee. And it is oft times much profitable, that the servant of God should feel and sustain such doubts for their more proof: and commonly the enemy tempteth not unfaithful people & sinners, whom he hath sure possession of, but he tempteth & vexeth in divers manners the faithful and vevout persons. Go therefore with a pure and undoubted faith, and with an humble reverence proceed to this Sacrament, and whatsoever thou canst not understand, commit it faithfully to God, for God will not deceive thee, but he shall be deceived that trusteth overmuch to himself. God walketh with the simple persons, he openeth himself, and showeth himself to meek persons. He giveth understanding to them which are poor in spirit, he openeth the wit to pure and clean minds, and hideth his grace from curious men and proud men. Man's reason is feeble and weak, and anon may be deceived, but faith is stable and true, and can not be deceived, therefore all reason and all natural working must follow faith without further reasoning: for faith and love in this most holy and most excellent Sacrament surmount and work high in secret manner above all reason. O the eternal God, and the Lord of infinite power doth great things in heaven & in earth, that may not be searched, for if the works of God were such that they might be lightly understanded by man's reason, they were not so marvelous and so inestimable as they be.  
Here endeth the fourth book of the following of Christ, the which fourth book treateth most principally of the blessed Sacrament of the Altar.    

HERE BEGINNETH A GODLY Treatise, and it is called a notable Lesson, otherwise it is called the golden Epistle.  

jesu fili David misereremeis.  
O matter Dei memento mei   

The exposition of the name of this little Book.  
A Right good and wholesome Lesson, profitable unto all Christians, ascribed unto S. Bernard, and put among his works, I think by some virtuous man, that would it should thereby have the more authority, and the rather be read, and better be borne away: for doubtless, it is a good matter, and edificative unto all them that have zeal and care unto soul health, and desire of salvation. It is called in the Title (Notabile documentum) that is to say. A notable lesson: And some do call it the golden Epistle. It followeth immediately after a little work called Formula honestae vitae, the form and manner of an honest life, or of honest living.  
IF you intent to please God, and would obtain grace to fulfil the same, two things be unto you very necessary. The first, you must withdraw your mind from all worldly and transitory things, in such manner, as though you cared not whether any such things were in this world or no. The second is, that you give and apply yourself so wholly to God, and have yourself in such a wait, that you never do, say, or think, that you know, suppose, or believe should offend or displease God, for by this mean you may soon and most readily obtain and win his favour and grace. In all things esteem and account yourself most vile and most simple, and as very nought, in respect and regard of virtue: and think, suppose and believe, that all persons be good and better than you be, for so shall you much please our Lord. Whatsoever you see, or seem to perceive in any person, or yet hear of any christian, take you none occasion therein, but rather ascribe and apply you all unto the best, and think or suppose all is done or said for a good intent or purpose, though it seem contrary: for man's suspicion and light judgements be soon and lightly deceived or beguiled. Despise no person willingly, nor ever speak evil of any person, though it were never so true that you say. For it is not lawful to show in confession the vice or default of any person, except you might not otherwise show and declare your own offence. Speak little or nothing unto your proper & self laud or praise, though it were true, and unto your familiar fellow or faithful friend, but study to keep secret and privy your virtue, rather than your vice: yet were it a cruel deed for any persons to defame themself. Be more glad to give your ear and hearing unto the praise, rather than unto the dispraise of any person, and ever beware aswell of hearing as speaking of detraction: and when you speak, take good deliberation, and have few words, and let those be true and good, sadly set and wisely ordered. If any words be spoken unto you of vice or vanity, as soon as ye may, break of, and leave that talk or communication. And ever return, and apply yourself unto some appointed good and godly occupation, bodily or ghostly. If any sudden chance fall or happen unto you, or unto any of yours, lean not to lightly thereunto, or care much therefore. If it be of prosperity, rejoice not much therein, or be over glad thereof: If it be adversity, be not overcast or overthrown therewith, or brought to sorrow or sadness, thank God of all, and set little thereby. Repute all things transitory as of little price or valour. give ever most thought and care unto those things, that may profit and promote the soul. Fly and avoid the persons and places of much speech, for better it is to keep silence, than to speak. Keep the times and places of silence precisely, so that you speak not without reasonable & unfeigned cause. The times of silence in religion be these. From collation unto Mass be ended after the hour of tierce: from the first grace in the fratour unto the end of the later grace. And from the beginning of evensong, unto grace be ended after supper, or else (Benedicite) after the common beaver. The places of silence be the church and the claustre, the fratour and the dortour. If you be slandered, and do take occasion at the fault or offence of any person, then look well upon yourself, whether you be in the same default sometime yourself, and then have compassion upon your brother or sister. If there be none such default in you, think verily, and believe there may be, and then do as (in like case) you would be done unto. And thus, as in a glass ye may see and behold yourself. Grudge not, ne complain upon any person for any manner cause, except you see and perceive by large conjecture, that you may profit and edify thereby. Neither deny, nor affirm your mind or opinion stiffly or extremely, but that your affirmation, denegation, or doubt be ever powdered with salt, that is to say, wisdom discretion and patience. Use not in any wise to mock, check, or scorn, ne yet to laugh or smile but right seldom. And that alway to show reverence or loving manner, light countenance or lose behaviour becometh not a sad person. Let your communication be short, and with few persons, always of virtue, learning, or good and Christian edification, and ever with such wariness, that no person in things doubtful may take any authority of your words or sentence. Let all your pastime be spent in bodily labours, good and profitable, or else godly in study, or that passeth all, in holy and devout prayer, so that the heart and mind be occupied with the same you speak. And when you pray for any certain persons remember their degree, estate and condition. For a form and order of your prayer, this may be a good and ready way, to follow the order of the six grammatical cases: The nominative, the genitive, the dative, the accusative, the vocative, and the ablative. The nominative, that is, first to pray for yourself, that you may have ghostly strength and constancy, that you fall not into any deadly offence by frailty, and that you may have right knowledge of God by faith, and of yourself by due consideration of your estate and condition, and of the laws of God for your conduct and countenance: and thirdly, that you may have grace and good will, according to the same strength and knowledge, and that having unto God a reverent dread, you never offend in thought, word or deed, but that you may ever love him for himself, & all his creatures in due order for him, and in him. The second is the genitive case. Then must you pray for your genitors, your progenitors and parents, that is to say, your fathers and mother's spiritual and carnal, as your ghostly fathers or spiritual sowerains, your godfathers, your godmothers, your natural father and mother, your grandfathers and graundmothers, your brothers and sisters, and all your kin. In the third place is the dative case. There must you pray for benefactors, good doers, of whom you have received any manner of gifts spiritual or temporal, unto the wealth of your soul or body. In the fourth place is the accusative case, where you should pray for your enemies, such persons as by any means have annoyed, hurt, or grieved you, either ghostly or bodily, that is to say, in your soul or manners by any suggestion, enticing, evil counsel, or evil example. In your fame or good name by detraction, backbiting, or slandering, or yet by familiar company. For a person commonly is reputed and supposed to be of such condition, as they be, with whom he hath conversation and company. And for them that hurt your body, either by strokes, or by any other occasion have hindered the state and health thereof. And likewise of your worldly goods or possessions. For all these manner of enemies must you pray, that our Lord God would forgive them as you do, and as you forgiven would be, and that they may come to right charity and peace. The fifth case is called vocative, that is to say, the calling case, where you conveniently may call, cry, and pray unto our Lord for all manner of persons that be out of the state of grace, either by infidelity, as Turks, Saracens, and such other: or else by error, as all manner of heretics: or else by any deadly sin or offence to God. Pray for all these manner of persons, that they may come unto the right way of their salvation. In the sixth and last place is the ablative case, where thou must pray for all them that be taken out of this life, and that died or passed the same life in charity, and that now have need of prayer. In the which you may keep a form of the same order that is before, that is to say: In steed of the nominative, where you prayed for yourself, you may now pray for all those that do bide in pain for any default or offence done by your example or occasion: and for the genitive in the second place, for your parents, and all your kin departed this life. And in the third place for the dative, pray for your benefactors passed. And for the accusative in the fourth place, you may pray for them that live in pain, for any occasion or ensample that they gave unto you. And in the fift place for the vocative, pray for all them that have greatest pains in purgatory, and lest help here by the suffrage of prayers. And for the ablative in the sixth and last place, pray for all souls in general. And that you may be the more apt to pray, call three things oft times to remembrance, that is to say, what you have been, what you be, and what you shall be. First, by reason of your body, you were conceived of the most filthy abominable matter of man, shameful to be spoken, far more vile than the slutche or slime of the earth, and after borne in a sinful soul, & purged only by grace. And now (as unto the body) you be a muckheape or dunghill of filth, more vile than any upon earth, if you remember what doth issue daily, and come forth out of the meats of your body. And your soul is daily in some sin, or (at the least) full like to be. What you shall be as unto your body, you may see in experience, worms meat, and earth again. And what shall become of your soul, no man in this world can assure you. To remember then the joys of heaven, and pains of hell, and that both be infinite, endless, and without rebate, but both ever increasing and never ceasing, never have ease nor test, but ever continue & everlasting. To remember then, I say, these things may greatly move you to have yourself in a good await, and to study how you may avoid the one, & obtain the other. Remember specially how great a loss it is to lose heaven, and how uncomfortable gains to win hell, and how soon and how lightly either of them may be gotten or lost. When any thing then of adversity, hurt, or displeasure happen unto you, think them or imagine, that if you were in hell, you should have the same displeasure and many worse. And so to avoid those, you shall here the better suffer, and for our Lord the more patiently bear all these that now be present, or any that may come hereafter. And in like manner, if any good prosperity or pleasure happen unto you, think then that if you were in heaven, you should have that pleasure and many m● excellent joys. And so for the fervent desire of those joys, you shall set little by any worldly comfort or pleasure. A good contemplation therefore may it be unto you in feasts of holy Saints, to think and record how great pains they suffered here for the love of our Lord, and how short these were, and how soon passed: and then again how marvelous reward they had therefore in joy and bliss everlasting. So the troubles and torments of good persons be soon and shortly gone and ended, and the joys and pleasures of sinful persons do soon fade and f●●e for ever. The good persons for their troubles suffered here upon earth, do get and win eternal and everlasting glory, which the evil persons do lose. And contrary, these evil and sinful persons for their joy and pleasures here, do receive by exchange eternal and everlasting shame & rebuke, with pain and woe unspeakable. When soever then you be disposed to sluggishness, or to be drowsy, remiss in prayers, or dull in devotion, then take this little work, or else some other good Treatise, and read therein, and ever note well the contents thereof, and what is meant thereby. And if you be not thereby delivered or eased thereof, then shift unto some other work or occupation, so that ever you avoid idleness, and all vain pastimes, which in deed is loss of time. And then remember, that those that now bide in pain, either in hell, or yet in purgatory, for such times so passed or lost, had rather than all the world have such time to redeem their pains by, as you may have if you will. Time then unto all persons well occupied, is very precious and dear. Beware well therefore, how you spend it or pass it, for you can never revoke it nor call it back. If the time pass you by trouble & vexation, think they be happy and gracious, that be past this wretched life, and now in bliss, for they shall never have any such misery. And when you feel a comfort or consolation spiritual, thank. God thereof, & think the damned souls shall never have any such pleasure. And thus let this be for your exercise in the dative. At night when you go to rest, first make account with yourself, and remember how you have spent or passed the day and time that was given you tobe used in virtue, and how you have bestowed your thoughts, your words, & your works. And if you find no great thing amiss, give the whole laud and praise unto our Lord God. And if you perceive contrary, that you have misspent any part thereof, be sorry therefore, and beseech our Lord of mercy & forgiveness, and promise, and verily purpose to make amends the next day. And if you have opportunity thereupon, it shall be full convenient for you to be confessed on the next morrow, and specially, if the matter done, said or thought by deliberate consent, do grievously weigh & work with a grudge in your conscience, then would I advise you never to eat nor drink, till ye be discharged thereof, if you may conveniently get a ghostly father. Now for a conclusion of this work, put before you, as by case or imagination two large Cities, one full of trouble, turmoil and misery, & let that be hell. The other City full of joy, gladness, comfort and pleasure, and let that be heaven. Look well on them both, for in both be many dwellers and great company. Then cast and think within yourself, what thing here might so please you, that you should choose the worse city, or what thing should displease you on the other part, whereby you should withdraw yourself from that virtue that might convey and bring you unto the other city. And when you have satudied well here upon, and can nothing find, I dare well assure you, if you keep well the precepts and counsels of this little lesson, you shall find the right way, for the holy ghost will instruct & teach you, where you be not sufficient of yourselves, so you endeavour and give diligence to bear away and follow that here is taught. Read it every weak once or twice, or oftener if you will. And where you profit, give the thanks, laud, and praise unto our Lord God, and most sweet Saviour jesus Christ, who send you his mercy and grace, that alway liveth God world without end. Amen.   

This lesson was brought unto me in English of an old translation, rough and rude, with request to amend it. I thought less labour to write new the whole, which I have done according to the meaning of the author, though not word for word: and in divers places added some things following upon the same, to make the matter more sententious and full. I beseech you take all unto the best, and pray for the old wretched brother of Zion, Richard Whitforde.    

A spiritual glass.  
Read distinctly, pray devoutly, sigh deeply, suffer patiently, meek you lowly, give no sentence hastily, speak but rathe, and that truly, prevent your speech discretely, do your deeds in charity, temptations resist strongly, break his head shortly, weep bitterly, have compassion tenderly, do good works busily, love perseverantly, love heartily, love faithfully, love God alonely, and all other for him charitably, love in adversity, love in prosperity, think always of love, for love is none other but God himself. Thus to love bringeth the lover to love without end. Amen.   

THE RULES OF A CHRISTIAN life, made by john Picus the elder Earl of Mirandula.  
FIrst, if to man or woman the way of virtue doth seem hard or painful, because we must needs fight against the flesh, devil, and the world, let him or her call to remembrance, that whatsoever life they will choose according to the world, many adversities, incommodities, much heaviness and labour are to be suffered.  
Moreover let them have in remembrance, that in wealth and worldly possessions is much and long contention, laborious also, and therewith unfruitful, wherein travail is the conclusion or end of labour, and finally pain everlasting, if those things be not well ordered and charitably disposed.  
Remember also, that it is very foolishness, to think to come unto heaven by any other mean than by the said battle, considering that our head and master Christ did not ascend unto heaven but by his passion: And the servant ought not to be in better estate or condition than his master or sovereign.  
Furthermore consider that this battle ought not to be grudged at, but to be desired and wished for, all though thereof no price or reward might ensue or happen, but only that thereby we might be comfourmed or joined to Christ out God & master. Wherefore as often as in resisting any tymptation thou dost withstand any of thy senses or wits, think unto what part of Christ's passion thou mayest apply thyself or make thyself like: As resisting gluttony, whiles thou dost punish thy taste or appetite: remember that Christ received in his drink, eisell mixed with the gall of a beast, a drink most unsavoury and loathsome.  
When thou withdrawest thy hand from unlawful taking or keeping of any thing, which liketh thine appetite, remember Christ's hands as they were fast nailed unto the tree of the Cross. And resisting of pride, think on him, who being very God almighty, for thy sake received the form of a subject, and humbled himself unto the most vile and reproachful death of the Cross. And when thou art tempted with wrath: Remember that he, which was God, and of all men the most just or righteous, when he beheld himself mocked, spit on, scourged, and punished with all dispites and rebukes, and set on the Cross among errant thieves, as if he himself were a false harlot, he not withstanding showed never token of indignation, or that he were grieved, but suffering all things with wonderful patience, answered all men most gently. In this wise, if thou peruse all things one after an other, thou mayest find, that there is no passion or trouble, that shall not make the in some part conformable or like unto Christ.  
Also put not thy trust in man's help, but in the only virtue of Christ jesus, which said: Trust well, for I have vanquished the world. And in an other place he saith: The prince of this world is cast out thereof. Wherefore let us trust by his only virtue, to vanquish the world, and to subdue the devil. And therefore ought we to ask his help by our own prayers and by the prayers of his blessed Saints.  
Remember also, that as soon as thou hast vanquished one temptation, alway an other is to be looked for: The devil goeth alway about and seeketh for him whom he would devour. Wherefore we ought to serve diligently and be ever in fear, and to say with the prophet: I will stand alway at my defence.  
Take heed moreover, that not only thou be not vanquished of the devil, that tempteth the, but also that thou vainquishe and overcome him. And that is not only when thou dost no sin, but also when of that thing wherein he tempted thee, thou takest occasion for to do good. As if he offereth to the some good act to be done to the intent that thereby thou mayest fall into vainglory: forthwith thou thinking it, not to be thy deed or work, but the benefit or reward of God, humble thou thyself, and judge the to be unkind unto God in respect of his manifold benefits.  
As often as thou dost fight, fight as in hope to vanquish, and to have at the last perpetual peace. For that peradventure God of his abundant grace shall give unto the, and the devil being confused of thy victory, shall return no more again. But yet when thou hast vanquished, bear thyself so as if thou shouldest fight again shortly. Thus alway in battle, thou must think on victory: & after victory, thou must prepare the to battle immediately again.  
Although thou feelest thyself well armed and ready, yet flee (not withstanding) all occasions to sin. For as the wise man saith: Who loveth peril, shall therein perish.  
In all temptations resist the beginning, and beat the Children of Babylon against the stone, which stone is Christ, and the children be evil thoughts and imaginations. For in long continuynce of sin, seldom worketh any medicine or remedy.  
Remember, that although in the said conflict of temptation the battle seemeth to be very dangerous: yet consider how much sweeter it is to vanquish temptation, than to follow sin, whereto she inclineth the, whereof the end is repentance. And herein many be foul deceived, which compare not the sweetness of victory to the sweetness of sin, but only compareth battle to pleasure. notwithstanding a man or woman, which hath a thousand times known what it is to give place to temptation, should once assay, what it is to vanquish temptation.  
If thou be tempted think thou not therefore that God hath forsaken the, or that he setteth but little by the, or that thou art not in the sight of God, good or perfect: but remember, that after Saint Paul had seen God, as he was in his divinity, and such secret mysteries as be not lawful for any man to speak or rehearse, he for all that suffered temptation of the flesh, wherewith God suffered him to be tempted, lest be should be assaulted with pride. Wherein a man ought to consider, that Saint Paul, which was the pure vessel of election, and rapt into the third heaven, was notwithstanding in peril to be proud of his virtues, as he saith of himself. Wherefore above all temptations man or woman ought to arm them most strongly against the temptation of pride, since pride is the rote of all mischief, against the which the only remedy is to think alway that God humbled himself for us unto the Cross. And moreover that death hath so humbled us whether we will or no, that our bodies shall be the meat of worms loathsome and venimouse.  
FINIS.