THE TREASURE OF the Soul.  
Wherein we are taught how in dying to Sin, we may attain to the perfect love of God, & our neighbour, and consequently unto true blessedness and Salvation.  
Many years since written in the Spanish tongue, & and now newly translated into English: By A. P.  1. Tim 1. 
The end of the commandements is love: springing from a clean heart, a good conscience, & an unfeigned faith.  Gal. 5. 
Those that appertain to Christ, have crucified their flesh, with all the evil desires & concupiscences thereof.  
LONDON Printed by john Wolf. 1596.   

To the worshipful his good Uncle, Master Richard Saltonstall, Alderman of the City of London, and his wife Mistress Susan Saltonstall, his loving Aunt.  
Adrian Poyntz wisheth health & prosperity in the Lord.  
WHen I had finished the translation of this Book (loving Uncle & Aunt) I remembered the common order & custom ever used, in so much that few commit their labours to the view of the world, unless they first procure some Patron for their defence. I therefore, unwilling to send my translation to the press, before I had committed it to the patronage of some And standing in doubt to whom I might offer my labour in this kind, trusting upon your courtesies, did embolden myself to commend this Treatise to your protections. The book was written above an hundredth and threescore years since in the Spanish tongue, the Author thereof being unknown. As for his style and method of writing I mean not to commend it, leaving the judgement thereof to those, unto whom such censures are belonging. I for my part as I have faithfully englished his words, & delivered his meaning in such manner that Englishmen may both read his treatise and understand it, so I do not doubt, but that it willbe as profitable unto them that read it, for their instruction, as it hath been to other nations who have greedily desired the translation hereof. And thus beseeching you to take my good will and meaning in good part, I commit you to the tuition of the Almighty.  
Your worships to command. Adrian Pointz.   

THE PREFACE of the Author to the Reader.  
THE more graces a man hath received of God, and the more he is endued with knowledge of understanding: the greater punishment he deserveth, if therefore he be unthankful. And again, whosoever acknowledgeth the benefits of God, he also by all natural reason is bound the more to love him. Now all books are replenished with knowledge and learning, now is the holy Gospel sealed and confirmed with the precious blood of the immaculate Lamb of God, to the end we may have a greater assurance of the unspeakable love towards us. All books, I say, are full, the earth doth abound with Preachers, sounding forth as Trumpets the great power and excellency of the Almighty, for to draw & stir us up to land, praise & give thanks to our Creator, and most loving Father. But we are all so prone to unthankfulness, and so ready to forget his benefits, so largely bestowed upon mankind, that there is none almost to be found, who unfeignedly do seek him? But all run and fly headlong into dark and obscure places of sin and wickedness. Moved therefore by the premises, I have finished this book, to the glory of God, and (as I hope) to the furtherance of the godly. And because that now a days our slothfulness is so great, & our desire and stomach to the glory of God so faint, weak and slender: I have used here in this my book sundry similitudes and parables, by these means to entice the minds of men the more to the deep consideration of the contents of this volume.   

THE TREASURE of the Soul  

IN times passed there dwelt in a huge and great forest, a wise and godly man: daily watching, fasting, and praying devoutly, serving the Lord. Who being desirous to attain, as much as lay in man, to the true and perfect knowledge of understanding, and the love of God, leaving his cottage, determined with himself to travail through all the world, for to see if he could find any that would vouchsafe to teach him the same. And after great and wearisome journeys, met in the end with a shepherd, feeding his flock in a green pasture. He being very glad of this, having as yet in none of all his journeys found or scene any man: came to him & said: Brother I thank God that I do see thee, whereupon the shepherd bidding him welcome, asked him what he looked for in this desert. I look, said he, for a knight, who but now is gone by this way.   

The second Chapter doth instruct the Pastors and Teachers of the people.  
DEsire, for it was that holy man's name, marveling greatly at the provision, diligence and care which the shepherd took in his trade: for that he had a crook in his hand, a bag hanging at his right side, woodeen clog at his feet, and a long coat upon his back: beside at his left side two horns hanging at his girdle, th● one somewhat bigger th●● the other, and two great dogs lying before at his feet, and not far from thence his cottage environed with a hedge of thorns round about it. The shepherd perceiving Desire to behold and to view him so diligent and narrowly, asked him the cause of his wondering, & that if never before he had seen any shepherd. whereupon Desire answered him, how he had seen divers of them, but none so well provided and furnished of all necessaries as he was, desiring him most friendly, that it would please him to show and declare unto him those things which he should in courtesy demand & ask him. The shepherd having granted to satisfy him in all his questions, so far as he was able or his knowledge should reach unto. Desire began and said, tell me I pray thee, wherefore carriest thou this crook? Why demandest thou me this question (quoth the shepherd) and thou a country swain, and a herdsman, and dost thou not know this? I do carry it said he, that I might lean upon it, and keep me from falling when I lead my sheep about the pastures. To rule likewise my sheep with it, & to drive them into the right way, & to keep them together that they run not astray, and seek sundry ways according to their own pleasure. For when one runneth before and the other behind, then do I drive the hindmost forward. And what hast thou in this bag (quoth Desire.) divers and sundry things answered the shepherd: First of all I have a tinder boxed, for to strike & make fire in cold weather, and to dress my meat for me and my household. Besides I have in it, bread, ointments, a small bottle with oil, and salt, giving these to my sheep oftentimes, but chief the salt. Wherefore dost thou wear these wooden clogs demanded Desire? for to keep my feet warm when it is ●r●g●●, or the dry in raying weather, answered the shepherd: for if I should wear fine and proper shoes, they would be quickly worn & spoiled in the wet and snow. What dost thou with this long coat said Desire: It serveth to  me (qd the shepherd) for if I did not wear this coat, I should not seem to be a herdsman. But of what stuff is it made (demanded Desire?) It is made of sheep skins (answered the shepherd) for if my frock were made of Wolf skins, or of any other kind of beast, the sheep would smell it quickly, & would fly and run away from me, but now that I am clothed with their wool, they love me, know me, and follow me. Tell me (quoth Desire) what hast thou in this small horn hanging at thy girdle. Ointmentes (said the shepherd) to ointe my sheep withal, when they be scabbed. And what hast thou in the other horn somewhat bigger than the first (demanded Desire.) Tincture and colour (answered the shepherd) to mark my sheep withal, for to know them again when they are straggled by chance among other strange sheep. What dost thou with these dogs. These dogs bark in the night, turn and chase away the Wolves, for the better safety of my sheep, and because I should the more quietly take my rest without ●eare. Wherefore ●oest thou all things so advisedly (quoth Desire?) because I have a good bountiful Lord (answered the shepherd) who hath promised me great recompense for my pains, although I rather do this more through the love which I bear him then for the recompense I do look to receive at his hands.   

The third Chapter entreateth yet of the same matter.  
DEsire did marnayle greatly at all these things, being wonderfully well pleased, that he did all this through mere love. And told him, brother seeing thou spendest the most part of the day in the fields, I pray thee canst thou not show me which way a certain knight is gone, travailing up and down without company, because they have thrust him out of his house, and his own subjects will not know nor receive him, therefore doth he seek on with whom he might dwell & remain for ever. What is this man quoth the shepherd? He is called the Love of God, answered Desire, I know where he commonly keepeth, said the shepherd, and if I had one to look to my sheep, then would I bring thee myself whether dwelleth, to ease thee somewhat of thy journey, for thou must know, that he loves shepherds, and is glad of their companies, and although he be a knight, is notwithstanding a shepherds son. But because I have no body to keep my sheep, I will show thee the way as near as I can. Therefore brother go through this desert and great forest, at the end whereof thou shalt find a costly Palace, where none but women must dwell, who will show thee where thou mayest find thy knight. For he is of such friendly and virtuous nature and conversation, that he despiseth no man's company nor fellowship. These words did very much please and rejoice Desire, and chiefly because they put him in hope that he should find out the Love of God, saying brother, I pray thee show me the direct way, that I may not miss my way: I may not leave my sheep alone, quoth the shepherd, but yet I will appoint and get thee good company, that will lead thee God willing in the readiest & best way: take therefore this Dog for this purpose. But what is his name quoth Desire: He is called Goodwil, said the shepherd. I thank thee quoth Desire, & God have thee in his keeping. The Lord be with thee & thy guide, answered the shepherd, and had him farewell.   

Of the Palace of Humility.  
WHen Desire was parted from the shepherd, who had committed him to that way with his new companion, being a great comfort unto him in his journey, after many nights & days traveling, came at the end upon a Sunday, in a green and large field, very pleasant, the ground nevertheless being nothing but gravel & very dry: whereat DESIRE marveling greatly, how it should be possible, that so fair and flourishing herbs could grow in so rocky a place, sit rather for thorns and thistles, then for any thing else. Espied in the midst of the field, a sumptuous & costly Palace, whereof he rejoiced: and in all paste going to the house, ounde the gates thereof shut, and a fair Damsel standing without, by her favour and outward apparel, seeming very honest & virtuous. Who seeing his dog was afraid of him, and began to shake. But Desire willed her not to fear him, because he was not wont to do harm to any man. Desire marveling at this Damsel, watching at the gates of the palace, said: Tell me I pray thee sister, what lookest thou here for alone: I tarry answered she, till they open the gates that I might enter in: how art thou called then quoth Desire, my name is said she, Vainglory. Desire having tarried long at the gates, and seeing that he thus watched in vain, began to knock (for at the door did hang an wone hammer called Patience) to see if any man wolf come to open the gates. And presently there came an ancient and reverend father, being Porter and keeper of all the house, to open the doors, and his name was the Fear of God. Desire seeing this old and worshipful father, after due reverence done unto him, said: I am come hither sir, to look for a certain knight called the Love of God, and the● have told me how he should be passed through thy forest, and come into this house, therefore full ●am would I know whether he be here or not The Porter was glad of these words, for he loved entirely the Love of God, being his brother, and said unto him. Son wherefore dost thou look for this knight, what business hast thou with him? Most reverend father, answered Desire, I do ask for him because I do rejoice in him, and stand in great need of him. How so quoth The fear of God? because said Desire, I would willingly dwell with him and be his servant, for in all this country there is none who liketh me better, although I might have had many others that most gladly would have entertained me. But I have been certified of him by others, how he is a noble, courteous, and bountiful Lord to his servants. It is most true answered the Porter, that thou sayest, and not long agone he came by this way, with small company, yet notwithstanding, at this present he is not within, but tarry here a while, till I go call a damosel, who will show thee directly, where thou mayest find him.   

The seventh Chapter how Vainglory keepeth the watch at the gates of the Palace of Humility.  
DEsire tarried merrily till the damosel should come with the Porter, and not long after, there came forth a very humble and virtuous Lady greeting him very friendly, and he likewise her, saying, I pray thee Lady tell me thy name is said we: Esteem me nothing, & how is this house called, quoth he. The Palace of Humility answered she, because there are many Ladies dwelling in it under one sovereign called Humility. And what gentle woman is she, said he, that watched without at the gates? She is called Vainglory answered she, watching continually at the gates till they are opened: and whensoever the Porter looketh not narrowly to her, or taketh small heed to his charge, than she presumeth oftentimes to come in. Wherefore wilt thou not suffer her to come in said Desire, seeing her words, her apparel and favour seemeth to be honest and virtuous. Ah brother answered she, thou dost not yet know her, for she is a most pestilent and wicked creature, and although she seemeth honest by her outward behaviour, she is therefore not any thing the better, but rather the worse. what injury doth she than unto thee said Desire? As much as she is able to do, answered the Lady, for she is daughter to a wicked father called Self-love, and to a worse mother, called Self-conceit. These three being our greatest foes in the world, are yet greater enemies to the Lord, and chief of the house, called The love of God.  
Wilt thou know what injury she doth unto us, whensoever she entereth by one way or another into the house, she is very greedy and hungry, and runneth presently to a garden, and eateth all the fruits of the best tree which we have, by the which we do live only & are all maintained: and have but one of these trees, which is not yet very fruitful, when she hath thereof stolen the fruits away, we remain very poor and are scarce able to live. Besides, which is far worse, she is a great flatterer, and hath so smooth a tongue, that whensoever she is come within, there is none that is able to thrust her out again, but only our sovereign Humility, whom when she seethe, presently showeth her heels, and runneth away as fast as she can. Therefore it is best not to let her come in: & to this intent have we made this old man our Porter, because he is something hard and froward, and speedily clappeth the door to her face, and taketh great heed that she enter not by stealth, or on a sudden. Moreover we have desired him, that he should look well to his charge, in opening and shutting the gates. Desire wondering at this Lady's words, said: thou hast reason not to suffer her to come in, seeing what great harm ye all receive by her.   

The sixth Chapter concerning the way to Humility.  
TEll me said Desire, who brought thee in this fair & costly Palace, two Ladies answered she, the one called Contempt of the world, and the other, Contempt of herself: whereof the last is more holy than the first. These two Damsels did guide and conduct me hither, and desired our sovereign, that it would please her to entertain me, but she would never have done it, unless it had been for a certain knights sake who met us in the way and brought us hither, and for the love of him gave me this garment, and received me into her service. But if God had not granted us this grace, that we had found this Knight in our way, we should have taken all this pains in vain, for she would never have entertained me. How do they call this knight, quoth Desire: The Love of God answered she, all which did make Desire glad, and did increase his desire more to serve him, because he perceived that the Love of God was so much esteemed of in this place. Sister, said Desire of what kindred were these two Ladies who brought thee hither. For it profiteth greatly to virtuousness, to be the child of honest and godly parents, because for the most part, the tree taketh her force from the root. I know their kindred very well answered the Lady, for they be of a great stock, and their father is (for they are sisters) one of the chiefest in the kings Court, & is called Knowledge. Besides I do know their Grandfather, called Observing: a very wise and sensible man, doing all his things with counsel & advice, who took a wife called Wisdom. Then said Desire, The knight who met thee upon the way, was he alone, no quoth she, for he had a page with him, whom he loved sincerely, and was called Neighbourly love. Canst thou not show me said Desire, whether this knight is gone? I said she but first we will go within, and I will bring thee by some that will give thee better direction. But good Lord, quoth she, what dost thou with this great Mastine: He is given me said he, for at the first I had but a small one, that was brought up in my chamber, till I met a shepherd who hath bestowed this Dog upon me to bring me in safety through this great Forest: How dost thou call him said she, goodwill said he, it is a very good Dog quoth she, & if thou canst keep him well, thou shalt be sure, as long as he shall remain with thee, that he will not suffer any harm to fall upon thee and thou needest not to fear that thou shalt go astray out of the right way: Tell me said Desire, who shall show me this knight? Brother answered she, he dwelleth far from this place, and thou must go seven days journey at the least through this desert, before thou canst come to him where he dwelleth: There be seven houses in this desert, and there is no other high way but one. But for the Love of God, I will show thee a short foot path, which will shorten thy way, that thou mayest come the sooner to thy journeys end: but thou must follow my counsel. Desire was glad to hear these words, and chief because she did it only for love, and said, whatsoever thou commandest me to do, that will I do most willingly, for hereby to find out the Love of God.  
In this desert said she stand eight houses or palaces, the first is, the Palace of Humility: the second of justice: the third of Wisdom: the fourth of Fortitude: the fift of Temperance: the sixth of Faith: the seventh of Hope: the eight of Charity: and in the last of all dwellet, the Love of God, and is sovereign of the house & all this way must thou go, so thou wilt not go out of thy way. But as I have told thee before, so according to my promise will I show thee a foot path to shorten thy way. But first of all must thou dwell for a time here in this house, for to learn mark and remember all our manners, and become acquainted with our Sovereign & her watching maids, and never to forget their names nor their countenances. And when thou shalt have had a trial of all belonging to this house, and shalt bring certain tokens from us to the Love of God, then soon will he entertain thee, for the great affection he beareth to our house above any of the rest, and chief when he shall see a letter from our Sovereign. Wherefore (demanded Desire) doth this knight love this house more than any other? for in my judgement it is the poorest, and barest of them all. Thou must know, that this house was the first builded in this desert, and all the rest are subject under it. And our commander and chief governor the first founder of it, did dwell here, and although he went in progress oftentimes for to see the other his friends and subjects so to keep them in good order, yet notwithstanding all this, would not be called but a some of this house. Desire having given a diligent ear to her words found his heart to be more inflaimed with Love, for he did conceive her meaning very well, & said: that he would willingly remain there for a time, till her had learned all their customs. Let us go within then, said she, and took him by the hand and went to show him all the house.   

The seventh Chapter concerning the talk which Humility had with Desire.  
AFter that the lady had showed him all the house, he greatly marveled at the fairness and beauty thereof, and the more because it seemed outwardly but very simple and homely and of no great shoe, but was within very profitable and necessary, the foundation whereof was not set upon gravel or sand, but upon a fair and precious stone. And after he had said his prayers in the Chapel standing in the house, the Lady did lead him into the chamber of her Sovereign, who received him most courteously, and because she found him so advised and circumspect in all his words, bade him to sit down next to her side and said: My son, wherefore art thou come to us, seeing that we are so simple, poor and despised? Ah most reverent Lady, answered Desire, I seek for a Knight calls the Love of God, and I am told that I shall not find him, unless I remain for a certain time with your Ladyship, and if it would please you, I would most gladly tarry here at your obedience and commandment. Thy good will, said the Lady, pleaseth me well, but first of all remember thyself, and have care what thou hast to do, for not to repent hereafter. God grant me grace quoth he, to remain constant in all virtues, & steadfast in all godliness. Amen said the Lady. And that it may please him who hath begun in thee a good work to bring it to perfection, for it is necessary that thou shouldst putthy helping hand to it, as much as lieth in thee, and that God do accomplish it. What must I do then, said he: I will tell thee, answered the Lady, if thou art minded to remain here with us, than thou must seek to keep my daughter's favour, who brought thee in, & take her as thy governs, for she is called Esteem nothing. And we have put her in this office to entertain strangers. because she should instruct them, and those that will not be under her commandment, can never remain constant or steadfast. I am ready, quoth Desire, to take her for my governs and guider in all my actions. But may it please your Ladyship to let me know your name, your kindred, your estate, and by what means you are become a Sovereign to all these damsels and Ladies, for I was told before I came in, that it was necessary for me to know all this, that by these means I might love your Ladyship, and all your household the better and likewise when I should go from hence, that I might give those that should ask me good directious and certain tokens of my former abiding here.  
My name, said she, is Humility, my father was called Contempt of himself, and my grandfather Knowledge of himself, and my grandmother Knowledge of God, and my grandfather was borne in a City called Remember what thou art, what thou hast been, and what thou shalt be. And my grandmother was borne in a City called Remembrance of the love God. And to come to the City where they were borne, there are but two ways and two gates to come in. The one is himself, and the other the Creatures. Besides they say, that none can come into the foresaid gates but flying, And how the Lord himself hath builded the City with his own hands, for there is no man able to build so great, fair and strong a City, than he only. How said Desire, the Lord who is so excellent, will be busy himself to make such walls of earth, I, answered she, for he is a cunning Mason and delighteth greatly to make walls, and monuments of earth. Wherefore doth he this, seeing he needeth nor wanteth nothing, quoth Desire. Therefore answered she, because he is so bountiful that he will never be idle in doing good to others. And of all that he doth, seeketh but every man's health, rest and salvation, although the honour hereof appertain to him only. And therefore he maketh his works of such slight and vile stuff, as earth, to be the more praised of all. I marvel said Desire, that such a noble and high Lord will be praised, and feareth not to fall into vain glory. Not so, said Humility, for he is so perfect in all goodness, that no imperfection can any way touch him. And the glory which we do give him is not vain, but is his due as belonging unto him. And although we should give him as much honour as ever we could, yet in no wise should we pay that which we do owe, and much less attain to that he is worthy of. And therefore he will be praised and honoured, not because he is ambitious, but because he is the most perfect in all justice & perfection, and will that every one should receive that which is their own, and due unto them: and because we do owe unto him which is good alone, all h●●●or, praise & thanks he will therefore in justice, that we do give it unto him. And whensoever any other doth desire or look ●or it, as if it were h●s own: then may he well be called vainglorious, stealing it from him to whom it only belongeth, and is worthy of no better title then of a thief, that will seem to usurp Gods right, which is due only unto his divine Majesty.   

The eight Chapter, wherein Humility proceedeth in her words.  
DEsire said, I pray your Ladyship (seeing you have satisfied me in the rest) to tell me by what means you are become a Sovereign to this house, for in my judgement, it is a great honour & credit. And perchance it might be my luck to be once a commander of such a like place, for there is great difference to command, and to be commanded. The Lady Humility, hearing these words began to bitterly. Wherefore Desire demanded her the occasion of her sorrow & weeping. Then answered she, I weep because I see thee outwardly & not inwardly clad with Humility, and carriest only the bare name of an advised man, thy heart and mind being notwithstanding far from it. In vain hast thou spoken yet to me, and till now hast thou dissembled with us all, because such thoughts and desires do utterly displease my God and Father, who being man in this world, and having taken upon him our shape and nature, sought not with words or deeds to command, but rather to be commanded of the simplest. And whosoever keepeth not this way, taketh the high way to condemnation, missing the right path leading to eternal life. Ah poor and miserable wretches that seek to command and direct others, having more then enough to command and govern themselves. whosoever hunteth after this honour, seeketh care, grief, travail, pain, distress and danger. O heavy burden that bringeth to a man but pain and grief, & the ill will, gainsay, and murmuring of those that were bound in duty to recompense labour with thanks and thankfulness: which tho● shalt find to be most true if thou remainest but a while with us. And because I should satisfy thee upon thy demand, I will not hide from thee this secret, but for the love of God open and disclose to thee my heart. When I came first to this house I humbled myself as a slave and servant to all the rest of the damsels, which lowliness I have continually so loved, and embraced, that the mercy of God did marry me to this mind as to a husband, by whose means I have gotten this office, although I did utterly detest it and refuse it. When Desire did hear this, be honoied this Lady greatly in his heart, & esteemed her to be very virtuous the would for the Love of God become so humble & lowly: and said, now do I see whosoever will become a governor and commander of others, must first of all follow your ladyships steps, and learn to be humble & cammanded. It is so my son answered she, and if thou didst understand ●ne right, than thou shouldest perceive that they are not my words but the everlasting truths. How should I understand then quoth Desire? Thou must know said she, that he who humbleth himself, shallbe exalted, although he doth not humble himself to that intent to be exalted, for by these means he should fall into pride, and humility and pride are contraries one to other: For if one humbleth himself in any work which he taketh in hand, in on wise may he become proud of it, although in his work consisteth humility, yet in himself (humbling himself to such an end as I have spoken of) should consist pride and ambition. And because the work taketh his name and title from the intent of a man's mind: it happeneth that such humility is properly termed with the name of pride and arrogancy. And to speak more plainly of this, humility is not altogether contrary to pride, seeing they do remain at one time in one body together (which is contrary to the nature of contraries) but the spirit of the one is quite repugnant to the other, so that they can not abide one another's sight, for humility is only the work, but the spirit of humility maketh a happy end of the same, together with the good intent for to humble himself.   

The ninth chapter doth prosecute the former words, & of the battle between the flesh and the spirit.  
THis my low mind said Humility, is my faithful helper, & defender, in a battle which I daily sustain against a mighty Princess of an other palace, who hath a great sort of Ladies under her jurisdiction: and her court is called, the Palace of Pride, and the sovereign thereof, the Pride of life. Every day she cometh or to contend and quarrel with me covering only to search out mine eyes. And bringeth with her the lifetenaunce of her house, commonly called the concupiscence of the flesh, with her steward, the concupiscence of the eyes, these three are accompanied with an other wicked woman their mother, who hath nourished them all, called Oblivion. But because she is oftentimes of no force, and very weak, therefore she bringeth with her a foolish idiot, and unbridled watching maid called Maliciousness, besides 3. other more, the one called Wrath, the other Slothfulness, and the third Enuy. And with these two last, there comes two other named ill Suspicion, & false judgement, these are altogether my mortal enemies, against whom I am forced to sight & to strive: & whensoever they have made an entrance here in our house, then by the lowness of my mind I drive them out again, and do give them the foil. But when I & my company have done this, then must we be careful only but for one thing, which is diligently to look that this damsel called Vainglory (continually keeping sentinel at our door) do not enter, for when soever she cometh within, than she doth rob us of all the profit, delight and pleasure, which we take in over coming in others, so that we can no wise enjoy the fruits of our pain and travail: and when these other Ladies, said Desire, make an entrance here within, for to endamage you, wherefore doth not she that standeth without at the gates come in with them. Because answered Humility, that the other Ladies have wings and never enter through the door, but fly always over the walls of the house, and oftentimes do hide themselves in some corner of the house, & lie in ambush, for to assault us when we think least upon them. Therefore it is most necessary that we should watch and ward continually, that we be not assaulted being altogether unprovided for to fight. Let us speak some thing more plainer of this point quoth Desire. Wherefore do you contend & strive with them, seeing it is not well done to give an evil example to others, which happeneth, when men see such jars, strifes and contentions, between wise and godly people, who should be merciful, meek and bountiful for the Love of God towards every body. We battle and contend with them, said Humility, and seek to drive them out of our house, because they are mortal enemies to the Love of God, who is our only Landelorde, & in matters which are contrary unto him, we should nor will not contract, or enter in league with any body.   

The tenth Chapter doth entreat of the concupiscence of the flesh and how to overcome it.  
THe good will & loyalty which Lady Humility did bear to the Love of God, did wonderfully delight Desire, and said, Madam I would be glad that it would please your Ladyship, to show and teach me the means whereby, you do use to overcome these wicked Ladies, your enemies, and drive them out of your house. I would to God, answered she, that thou wert herein satisfied, but because I do not yet know thy nature, will, and mind, but only by certain external signs, whereby one may be deceived, it causeth me somewhat to doubt of your honesty: for honey is not sweet to every body: for the diversity of sundry natures and complexions: My Sovereign, quoth Desire, even as I am here, and as your Ladyship doth see me, so I yield myself into your power, my reason and will wholly submitting to yours, that I might receive instructions by these means for to find out the Love of God. Most willingly will I then satisfy thy mind answered Humility, and disclose all my secrets, & communicate unto there my daily exercises.  
First, my godly pretence and purpose being my husband (whereof I have spoken unto thee before) made me by the means of Contempt, to overcome the world, and by chasting and fasting to rule my one flesh, and to vanquish Satan by humility, and make me Sovereign of this house, but chief of myself, which is the most of all. For when my flesh feeleth that I travel and endeavour to please the Love of God, than it doth resist me with all his crew, & is continually disquieted with my doings, but nevertheless my soul doth then remain in peace, contentment, and quietness.  
Desire did marvel greatly at the words of Lady Humility, and said, I pray your Ladyship, that it may please you to instruct me by some similitude in these things, for I am somewhat dull of understanding, so that I shall better conceive your meaning by an example or comparison. This motion did greatly please Humility, and chief, because she saw how he did begin to wax humble, in confessing the dullness and grossness of his wit and understanding, and said: My child, whensoever any of that foresaid women do enter in, than I behave myself in this sort, as for example: when Concupiscence of the flesh beginneth to siruit with me, before she is able to come to me, I know her, and her conditions very well, for she is very gluttonous, and gathereth forces by eating and drinking, therefore I withdraw from her all dainty kinds of meat, and will not give her so much of ordinary diet as she doth desire to have. And because my forces are not able to withstand or to vanquish her, (for mine own household cometh to aid and to assist her) I crave and call for help at the hands of God, who standeth always at my side, to strengthen me against these wicked women. Moreover, I do esteem myself to be as a beast who doth eat no more than his master doth give and allow him. But when his master seethe that he is greedy at his meat, he doth restrain his mouth with a muffle, because he should not eat but at such times, and such as it doth please him to give unto him. Wherefore the Love of God, my only master hath put about my mouth a mussel called Sobriety, that I should eat no more than will suffice nature, & hath told me that I should of that, yet something withdraw, if I would please him. In this fort is this wicked Lady vanquished and overcome, as much as it doth concern my own self, But because she doth not only assault me with mine own flesh, but by others, doth provoke and draw me to sensuality and uncleanness: therefore I avoid her as much as I am able, eschewing all things whereby she seeketh to entice me to her love and liking, esteeming this to be the best and only cemedy to escape her snares and deceits. Furthermore. she assaulteth not▪ only my body, but also my mind with divers and strange imaginations and thoughts: for the which to avoid likewise, I judge it the best remedy, to cast my mind upon my Saviour Christ, and continually to behold his death, passion & martyrdom, as also to remender the pames of hell, the straightness of the last judgement, and my small en●e, and that I must appear before the tribunal seat of God, to give an account of all my words, thoughts and deeds: And by these means is overcome, vanquished and quite overthrown this wicked woman, being Lieutenant to the Palace of Pride.   

The xi. Chapter, Lady Humility speaketh against the Concupiscence of the eyes, and the pride of life.  
IT availed not to have overthrown the one unless I should endeavour myself also to vanquish the other her fellow and companion, who is Steward of this ungodly Palace, & is called Concupiscence of the eyes. And oftentimes she offered first the combat, but I overcome her by my godly intent and purpose, saying: whensoever that she is ready to come. In vain dost thou seek to assault me, for I am not unlike to a beast, that doth care for no thing but what is before him, & esteemed of no other superfluity, but what he needeth, and therewithal is contented, being nothing curious in that which he lacketh, nor careful whether the Saddle and the Trappi●rs are clean, neat or old, or whether the stable or manger be altogether fit for him or not, but is sufficiently satisfied when he may stand or lie, for to take his natural rest. And because I esteem myself to be such an other, for the Love of God. I will use my body according as they are used: for when the master doth mark that they wax wild and stubborn, he putteth a bit and bridle in their mouth to rule them after his own will. Likewise bathe the Love of God bridled me with a bit called Shamefastness, that I should not curiously behold and love vanity, for it is dangerous to behold that which is forbidden to be desired or coveted. wherefore the Love of God hath given me warning, when ●●euer I should come to ●●euer I should come to see a thing which is beautiful, comely and delightsome to the eyes, that I should not set my mind upon it, but should disdain it as a trifle of nothing, and should continually love and behold the chiefest felicity, being a a treasure not subject to mutability, or unconstancy which is my only Saviour Jesus Christ, who doth seek and demand my heart and love, and will most bountifully reward me for the same. And by these contemplations I overcome the other damosel. Now when these two are driven away, there resteth yet the last, who is there Sovereign to be vanquished, who hath more deceit and subtlety than all the rest, & watcheth continually over the good works of a man, and is called the Pied of life. And whensoever the cometh, she is always accompanied with one page or an other, the one called good, and the other evil intent. But so soon as I do spy her, than I use her in this sort: & tell her, Avoid thou wicked & deceitful Siren, for if I sholdgive ear to thy sweet poisoned words, I should draw upon me a sea of calamities & miseries. And although thou clounsellest me that I should grudge at the chastenings & commandment of others, yet I will not hearken to thy words, for I tell thee plain, I think that he loveth me, who doth chasten and rebuke me, for not to come to shame, and utterly to be cast away. Sometimes she doth present herself under the colour of Envy and tells me. This body is in such authority, and this hath such a commandement, but no body esteemeth of thee. The one is Sovereign, the other Lieutenant, the other Steward, & overseer the other: but thou art accounted but as a kitchen drudge, being notwithstanding us old & as good as any of them al. Thou art without office or commandment, and esteemed amongst them as a slave of all slaves, because they never commit any charge to thy hands, therefore thou mayest well see, that he who doth most is least considered of, hereafter then use thyself otherwise, for whosoever maketh of himself a sheep, the wolf will quickly eat and devour him. These and such like things doth she cast before me, and cometh dissembling wise to me, although I knew her not, nor could perceive from whence these lamentable words did spring & grow. Whereupon I answer her in this sort. Content thou thyself, I have not forsaken the world, and mine own self, to rule & command others, but to be governed & commanded myself: Long agone have I purposed to be oobedient, and therefore I will do that whereunto I am called. For God will never ask an account of the commandment which I had here in this world, & how highly I have been advanced in Office and authority, but how I have behaved myself in mine estate, how I have executed those things which were commanded me: how I have humbled my heart towards him. Therefore I will diligently execute the vocation whereunto God hath called me, and meddle not with other men's offices and authorities. For I am assured of one thing, that it is a step & degree to salvation, to be obedient, dutiful & humble, from which no man can fall but by an aspiring mind. And therefore I have no occasion to complain for this my baseness sake, but rather the more to thank and praise the Lord, and greatly to rejoice, that he hath taken away from me all occasions of fear and peril, whereunto honour and authority do oftentimes lead & bring a man. And herein let Saint Augustine satisfy thee, who saith: In nothing have I felt more God's wrath, then when he appointed me to rule & govern others. And therefore my son marvel not of this, for even as this wicked Damsel, who is Sovereign of the palace of Pride, is more addicted and given to all manner of iniquity and wickedness, so we of our side do need to be the more circumspect, strong & diligent for to avoid her snares and subtleties. And to be short, I will show thee here a thing of no small importance, being a remedy whereby thou mayest vanquish, and overcome all these wicked crew together at once, or else every one apart. For when one of them cometh, whosoever she be in complaining wise, do them as I do: Namely, when the Concupiscence of the flesh cometh, complaining, that they give her too little & too cold cheer, or that her drink is too small or too sour: then I answer her: It is most certain that he who hath more than he deserveth, hath no reason or occasion to complain: & thou dost not deserve a crust of bread, nor a cup of cold water, as the best Saints have confessed in truth of themselves, and therefore thou dost deserve a great deal less, who art not to be compared unto them in holiness of life, being so unsteadfast in God's service, and so unthankful for his benefits. What occasion hast thou then to complain, seeing thou hast more than thou art worthy of. And the same I tell her likewise, when she misliketh her apparel. The like answer I give unto the other, called, Concupiscence of the eyes, when she stirs and provokes me with the desire of coveting this or that: saying to myself: O thou vile & poor wretch, that which thou desirest under the colour of need, is superfluity and contrary to the poverty of the spirit. And although she is not by this altogether overthrown, yet notwithstanding it doth diminish at the least our self-love & pride in our virtues. And we Christians (who profess the name of Christ) should be ashamed to be endued with less virtues, than the Heathens and Idolaters were, amongst whom Seneca was the only mirror and pattern of virtuous poverty, as it is yet manifestly to be seen in his works and writings. The like answer I make to the third Damsel being called the Pride of life, whensoever she goeth about to tickle me with a desire to be honoured, esteemed of, exalted, and to command, thinking within myself: O thou miserable creature, thou dost enjoy more honour than thou art worthy of, if thou couldst only conceive it. For haste thou not deserved to burn in hell fire with the damned souls? And behold what honour the Lord doth show thee, to suffer thee to dwell in peace and quietness amongst his creatures, I and which is more, hath received thee in to his service, & hath made thee one of his domesticals & household. And although thou art altogether unworthy to be the lest of his servants, yet hath he choose thee to be one of his minions, & will not let thee part from him night nor day, but requireth that thou shouldest speak with him continually, and praise and thank him for his goodness. Moreover he doth feed thee in this transitory and mortal life, even with the bread of Angels, and setteth thee at his own table for to banquet with him. Thou proud wretch what canst th●u crave more▪ where wouldst thou climb? wouldst thou fall down again from whence thou art come, for to lie as deep in the bottomless pit of hell, as thy father Lucifer doth? what wouldst thou have more? dost thou desire to be God himself. Thou lackest nor needest nothing, O unhappy creature as thou art, open but only thy blinded eyes, and confess that thou hast more than thou deservest, or art worthy of. Be contented with that, that God sendeth thee, and with thine own estate, and persuade thyself that all things which do happen, do come to pass by God's ordinance and appointment.   

The twelfth Chapter doth entreat of the ways and means to vanquish the other wicked Damsels.  
WHen these three are overcome, them easily mayest thou overthrow her, who is their nurse and mother, called Oblivion, who comes creeping into the house through a thousand holes, sometimes she finds herself in the morning, sometimes in the evening Prayers, and sometimes at our work and labour. And always I rebuke her in this sort: I tell thee woman, there is no man that keepeth a beast in his stable to be idle always, and to take his pleasure only in eating, drinking, & sleeping, but that he might work daily with some courage. For whensoever a beast is not tamed with working, fasting and watching, he groweth quickly stubborn and stiff necked against his master. But when the master seethe that he is slow and nothing quick, than he useth a goad or spur to drive and prick him forward: even so hath the Love of God procured for ●●●e a rodbe called Fear, whereby he drives me forward. And I that am servant & the poorest of all the house, know very well that a slave is not kept but for to work and travail, & no body should make great account of him or ease his task or feed him daintily, because he should not wax too bold or too stubborn: for there is no worse man than a wicked prisoner. Further I ask her, whether the kingdom of heaven is to be gotten with eating, drinking, sleeping, and secureness of life? Not so truly, for our saviour Christ did not enter into it in this sort: & seeing that he who is our only guide, did not take this way to come thither, but by pains and sufferings entered into everlasting blessedness: therefore if we will obtain the same joy, then are we forced to walk in the way of sufferings and poverty, for when the head will go this way and the feet another, the body shall never be joined and come together. And if we do not keep the high way of suffering, travail, pain, and contempt, than we can in no wise be incorporated, but shall be cut off as unprofitable members and branches, and be cast into Hell fire. And if we refuse to be partakers of his cross & passion, than we shall not participate of his joys and resurrection. And if we do not find Christ, in punishing our flesh, as he was whipped, spitted at, despised, wearied, poor, hungry, thirsty, and suffering death between two thiefs as an ill doer, being nevertheless 'bout stain or spot, and altogether innocent, than we are sure never to taste of his joys, and enjoy his lovely and sweet countenance, being now made king of all kings, & Lord of Lords: sometimes this wicked woman comes to assault me, when I am in my chamber at my prayers, although she were wearied and troubled with too much heat or frost. Then I tell her, woman a devout damsel feeleth no tediousness of a good thing. Besides, what shall I pay to the Lord again, for all that he hath given me? What can I suffer to requite my dear and well-beloved Saviour Christ? Who through mere love, hath lost his life upon the cross, not lying there at his own pleasure, as I do here, but was thrown most cruelly upon it, & there stretched out as with a rack, not clothed, but naked, not under a cover, but under the bare sky: not with warm shoes at his feet, but pierced with great and cold iron nails, and all this for my sake. Wherefore then should I grudge to suffer a thing of nothing for the love of him? All which is yet small in comparison of the rest, for he hath not only, most gladly and willingly, for my sake suffered the miseries and calamities of this life, not for an hour, a day, or a month, but for three and thirty years together, and beside remained three hours alive upon the cross, in such pain, grie●e, and martyrdom, that no tongue is able to speak it, or any understand it to conceive or comprehend it, all which seemed little unto him for the great love and affection he bore to all mankind, and particularly to every one of us, & would have suffered much more if it had been needful: he notwithstanding being a king, and I worse than a slave, he God, and I more vilder than the earth, dust, or ashes: he most holy and innocent, and I a great and grievous sinner, worthy of severe punishment. And seeing he hath done all this for my sake, should I think it too much to do any thing for the love of him? And is the servant better than the master? Therefore Oblivion avoid, for it is no pain for me to be here, seeing I do not suffer any grief or adversity: and unless I should do this with a good will or spiritual pleasure, the hand of God might fall upon me: for it is written, Cursed is he who doth the work of the Lord negligenly and carelessly. For he cannot abide that one should serve or offer the sacrifice of praise and prayers unwillingly, but is pleased when they spring and come out of a joyful & unfeigned mind. When now this old and accursed wretch is overcome, then must we endeavour ourselves to vanquish the other foolish watching maids, whom the worse they are, of the greater and of more force are their temptations, & assailings: and the less they are mortified, the uncasier are they to be rebuked and overthrown. Now when the first whereof I have spoken called Maliciousness, accompanied with her daughter Wrath, do both assail me, than I give them this answer. Charity is bountiful & patiented, and thus with my good intent and meaning my husband, I quite overthrow them. Further, I tell them, although that mine acquaintance, who profess great love and friendship towards me, do offer me some secret wrong and injury, seeing that I deserve and am worthy of more, I am willing to bear it patiently for the Love of God, & persuade myself that they greatly favour me, that they offer me not so much as I, (if all things were rightly considered off) have deserved. And this the Lord suffereth for my sins sake, for to make me ready in this world, that I might learn to suffer some thing in the mean season for his cause. Those whom thou sayest that wish me ill, and do speak ill behind my back, and cannot abide my sight, they hate not my soul, but my sins only, my faults and wickedness, therefore I am bound to love them, for their purpose and intent is good & goodly. And if I am God's servant, I shall soon spy & hate mine own faults. Wherefore then should I curse or wish any harm to them, who do that which I would endeavour to do myself? I will therefore conclude, & therewithal drive thee away from me. Those that do report ill of me, & seek to hinder me, are they not my brothers and sisters, and seeing that they be such, am I not commanded to love, and in no wise to hate them, by force and virtue of the commandment, Love thy neighbour as thyself? And whensoever she doth assault me with another of her servants called Envy, who bringeth with her a two edged sword, commonly termed, Spite at another man's corporal and spiritual virtues. Then I answer her as followeth. But first of all you must know that she is a venomous and spiteful Damsel, for she withereth, consumeth, & killeth herself at the prosperity and good success of her neighbour, and reviveth again, and rejoiceth at their misery and adversity. But now to my answer. Thou sayest that others are endued with greater wealth, beauty, and better gifts of nature them I, wherein I do rejoice and account me the happier, for in this and in the life to come, I desire nor wish for nothing but for jesus Christ, who is the Angels and my only treasure, mine and all creatures beauty, my gain, and the fountain of all goodness. Therefore let those love the other things that will, as for me I do thirst after nothing but after Christ and his love. Fe, there is no exception of the rich or poor, of the foul and fair with him, but he regardeth only the humbleness and lowliness of the spirit. And thou sayest that others do possess such and such wealth, and that they receive great gifts, and I none at all: and I do say, although they enjoy all this, that I possess, yet much more than they, for I bear so great and noble a mind, that I esteem it a great baseness to settle my heart upon such mean, vile, & transitory things, as all earthly things are. But now I will overthrow thee with humility, whereof I bear the name and tell thee that the children of God do freely possess all these gifts, and many more, & not I that am but a slave, and not worthy of the least of these things. Then she turneth her back quickly, and presently assaulteth me with a spiritual envy of another man's goodness and holiness of life, saying, this man is more advised, more servant in prayers, quieter, more mortified & soberer than thou art? Whereupon I do answer her & I say: Let us now speak with reason. Wherefore should I spite at this, seeing they prick me forward to godliness, and give me an occasion to rejoice; when I see that my good Lord and master hath such servants, who are lo fervent and holy, & do love him so much with out dissimulation. Therefore the more I am bound to pray, that it would please his divine majestic to bestow more gifts and graces upon them, to the end he might be praised & honoured the more by them. For if one did love his master, would he not be glad that he were known, loved and honoured of all the world, and that he likewise should enrich them with a temporal and spiritual riches and blessedness. Avoid therefore thou aceursed and wicked creature, for thou knowest not what charity means, seeing thou art the brood of so wicked a dam. Therefore I tell thee farther, I would be glad (so that it might be without the damage of my salvation) that my Lord and God should deprive me of all these bodily and spiritual gifts, wherewithal I am endued, and bestow them upon others, who should use them better to his glory than I who am unworthy of the ground whereon I tread, and most unthankfully have entertained his graces & favours so abundantly bestowed upon me. For I desire nothing else then the glory and praise of my Lord & master, & if it were possible, upon mine own charges, although myself should receive no benefit by it at all. Dost thou not know that our Gob doth all ●hings in great wisdom? he knoweth the vessels before, whereinto he poureth his graces, and because he knew me to be unfit for such favours, for my uncleanness & pride's sake, that would be puffed up with a vain presumption of myself, mine own works & virtues, therefore hath his wisdom not beautified me with them, and yet I am well contented, and will desire no more than I am able to use, both to his glory and mine own salvation.   

The thirteenth Chapter showeth most manifestly the ways and means to overcome all manner of wickedness.  
Maliciousness third daughter, is Slothfulness, who is of a wonderful wicked nature, because she is in all spiritual actions which concern Gobrias, in whom consisteth all our salvation, very cold, negligent and slothful. And when she beginneth to assault me, than I do withstand her with these armours: In dairy dost thou seek thou accursed wretch, to draw me from my prayers and spiritual exercises, and therefore to overcome thee I will be more diligent, & zealous in praying, watching & fasting, to pass my time in godly contemplations: And when she seethe that I thus prepare myself to the combat, she taketh another course with me and saith: Dost thou not see & perceive that thou art altogether without fervency, & that thou shalt pray aaginst thy stomach, whereby Gobrias is rather provoked unto anger, than thereby pleased, and rather tempted, then honoured, who both desire to be served with a burning zeal and joyful mind, and not with an unwilling and browsie heart. Whereupon I do answer as followeth, avoid hence thou brood of Satan, too well do I understand thy meaning: for thou must know that at such times I do please God much more, when I serve him at mine own charges, than when he bestoweth a great abundance of grace upon me, for it is an easy thing for him to swim that is holden up by the chin. Dost thou not know that he withdraweth sometimes his graces from us: for to try what we will or are able to do ourselves. And when he seethe that we do offer and present unto him all our ability, and do all that lieth in us, he doth then at convenient time through his mercy increase our comfort again: and although we be deprived of that zeal which we should have, yet notwithstanding we feel always in us a good will & desire to perform it, and a misliking of that which we dot: and dost thou ask then, wherefore I do embolden myself to pray, being altogether faint, slow and of no zeal, and moreover art not ashamed to say: that so doing is to tempt God: I tell thee, if I had yet less fervency than I have: yet I would not be afraid to do this, and would present myself before my Lord & say nothing unto him, nor crave any thing at his hand, but only stand before him. showing him honour and reverence, hoping that he is present, and doth vouchsate to behold & regard me, & that he which is the fire of love, will kindle my heart whensoever it shall please him. For I will yield myself altogether into his hands and submit my will and myself wholly unto him: and further know, the colder and famier I am, the more need I have to approach near to the fire. For if I should go away from it, I should be worse and wax colder. Avoid thou hence therefore for I do not set myself to pray, or to spiritual contemplations, and other godly exercises, for to receive thereby comfort only, or because I find in it a sweet and pleasant taste, but to serve my Lord and God, & beside I knowing his will for to do it, exercising myself to the glory of his name in all virtue and holiness. Now when this wicked Damsel doth perceive that she is not able to draw me from the love of my God by these means, she turneth her aside, and endeavours to alienate me from that love of my neighbour, by the help of these two other foresaid damsels, called Ill Suspicion, & false or light judgement, for to despise them in my heart and judge them to be wicked, and malicious, laying before my eyes all that which might breed in me some ill suspicion of them, for by these means to entice me to give a false and rash judgement of their doings. And to bring their purpose to better effect, they come accompanied with Murmuring, Despising, and Backebiting. But presently I answer th●●n as it followeth: it doth not become a slave suspect ill of his betters, sinners should not touch sacred things, I must esteem every body to be good and holy, and account myself to be wicked and a sinner, not knowing what every man may be in the sight of God, or else what his latter end will be. But as concerning myself, I know whom and what I am, and to what end the feel't of my desires Wickedness and Ungodliness would bring & carry me, namely into hell, it that mercy of God came not to aid or assist me. Therefore I have enough to do with myself, and to see whether my thoughts, doodes, and conscience be good, for I know myself and not other men. As concerning others, I will take and choose the surest, which is to think well of them all, wherewith I shall lose nothing, but may profit and advance much. For it is dangerous to refuse the certainty for the uncertainty: and charity thinketh no harm. Moreover, who hath ordained me a judge between God & my neighbour? between him and his conscience? truly no body. Therefore avoid, the judgement hereof belongeth to God only, for it is he that seethe the inward? thoughts, and trieth every man's reins & secrets. Moreover Ill Suspicion, proceedeth from that Devil, and is quite contrary to brotherly unity, and causeth great strife amongst friends, which a man may find to be true by daily experience: for if a husband taketh an evil suspicion against his wife, and she doth perceive it, although she had been before the honestest of all her goodly neighbours, she will quickly turn her chastity into all manner of wickedness and disloyalty. For it is most true that Seneca saith: Ill suspicion hath caused many men to sin. What although they have erred, perhaps they are fallen through weakness, or else through great temptations, but notwithstanding all this, I should not therefore hate them, or else give a light judgement of their doings, but for the Love of God should turn all things to the best, should suffer, pity, and have compassion on them. And if thou wilt not yet grant me this, than I tell thee that it is God's justice and judgement, whose providence doth bring all things to pass, which in no wise we are able to comprehend: and in such sort, that even as he never ceaseth to do good unto us, so he permitteth these faults, and turneth them (although they are evil) to the advantage & profit of those that are fallen, or else of theirs that do behold them. Therefore trouble me no more, for he that taketh upon him to judge other men, presumeth upon the title of God, and remember what happened to thy father, when he would have been like unto God, and therefore I have reason to take warning by his & others mishap, and misfortune, & to have a special eye to mine own actions and doings.   

the xiv. Chapter endeth the exercises of Lady Humility.  
DEsire being strooken in a maze at Lady Humilities words said: Now first I do understand that, which long agone I have heard my ancestors tell, but yet never had any trial of it, namely that Humility containeth and comprehendeth all manner of virtues, justice Peace, Ioy.▪ spiritual and temporal comfort. Therefore I pray your Ladyship to resolve me of one doubt which troubleth me not a little, as touching this matter. Whether you do know always these wicked Damsels, when they come in disguised apparel or under the colour of godliness, for we do read, that they are able to transform themselves into Angels of light, whereby easily they may deceive the simple, and such idiots as I am. Ah my well-beloved son, quoth Humility, this is a great point. Therefore to resolve thee herein, thou must know the God hath put a Lamp in the midst of our Chamber, called Good conscience, which burneth day and night with the oil of his mercy: and is kindled with a wike of the holy Scriptures, & hangeth to it a string called Care of the mind, being fastened at a nail called Care of inclination. And as long as this Lamp doth burn and is kindled, than we need not to fear them, for we can spy them quickly. And although they come as disguised as they may, yet we know them by their going, for they are crooked misshapen, and are lame, and do halt, so that they cannot for their lives go strait and upright. But my son, when this Lamp is put our, by our own negligence: or that the nail falleth out by our idleness, or else that the string breaketh, or that God withdraweth his Oil (which he never doth before we do first spill it willingly) than we remain in darkness, and nothing doth prosper with us. And therefore we pray to God always, that it would please him to lighten our Lamp, and do say with the Prophet David, O Lord thou art my guide, lighten me therefore in darkness. The Lord grant you his grace and mercy, quoth Desire, for you have comforted my troubled mind. Take them said Humility, these Ladies whom I shall aopoint, in thy company, until thou be sufficiently armed with a True fear, for the foresaid wicked Damsels will endeavour themselves to draw thee perforce again out of our hands, Here is Fortitude, against the first called Concupiscence of the flesh. Earnestness against Concupiscéce of the eyes. The second, Humility, against Price of life. The third, Watchfulness, against, Slothfulness. The fourth Bountifulness, against Maliciousness. And so the Lord have thee in his keeping.   

The fifteenth Chapter entreateth of the Virtues of Lady Humilities daughters.  
By these means said Humility, with the help and grace of God, & mine own endeavour, I vanquish and overthrow all my enemies. Desire did receive a great comfort by his sovereigns words, and said, I pray your Ladyship give me leave to go visit these Damsels, for to come acquainted with them. Go in the name of God answered she this leave I give thee most willingly. And thou my Steward, go thou with him, & bring him acquainted with all the household. And herewithal Desire departed most joyfully out of his Sovereign's chamber, accompanied with the foresaid Lady, who was Steward of the house, called Esteem nothing. Who brought him presently into the chamber of Humilities eldest daughter, called Confession of sins, who did entertain him most friendly, and being bidden to sit by her, began to speak. I pray you Lady that it may please you to tell me your estate, conditions, and manners. I answered she, am Humilities eldest daughter, and a scholar to this damsel our Steward and do greatly delight in her company, acknowledging and confessing always whom I am, & such as I esteem myself to be. Desire presently did mark, that this Lady was of a great countenance and very bountiful, because she showed herself to be an enemy to all vain glory, and idleness, and herewithal, did take his leave of her. And being departed from thence, his guide brought him to the Chamber of Lady Humilities second daughter, called Desire to be despised, who did receive him likewise most courteously, and sitting down by her, said: I pray you Lady to tell me your name, & condition. I am called, said she, Desire to be despised, contemned, and nothing esteemed of? This did greatly amaze Desire, hearing that she was so desirous to be despised and contemned, seeing that it was quite contrary to every man's nature and condition: yet notwithstanding, did account and esteem her a very virtuous and godly Damsel, because she did it for the Love of God. And herewithal did take his leave of her also, and went with the Steward his guide to Humilities third daughters Chamber, who was called Glad to be despised, who entertained him likewise with a cheerful countenance, & as he sat down, said unto her. I pray you Lady to tell me your name and conditions: I answered she, do rejoice to be despised, contemned, injured, & mocked at, and this for the Love of God. Desire did marvel at her virtuous disposition, and said: I pray you to teach me the means whereby I might attain to your virtues, for I find this, which you have to be quite repugnant to mine own nature: for when I am injured, contemned, dishonoured, and nothing esteemed of, than I grudge and wax angry at it. This doth happen said she, because thou hast notyet embraced Humility, who doth comprehend to esteem nothing of herself, and for the Love of God to despise herself: but it is a sure and certain token that thou art full of Self-love, Pride, and Ambition. Yet because God hath brought thee here in the house, we will teach and instruct thee in all kind of virtues, and pull from thee this thick and filthy skin, and transform thee ●nto a new shape, and prepare thee, that thou mayst come to the speech of the Love of God. Therefore if thou wilt attain to my virtues, first of all thou must embrace my second ●ister, called Desire to be despised, oftentimes remembering and speaking to thyself. Hereafter I willbe despised and contemned, & not grudge, when I am mocked at, injured & belied. And when thou hast attained unto this, then shalt thou be fervent in prayer, and with great labour, not at the first, but by little and little obtain this virtue, whereof I do bear the name. And although this will fall something hard unto thee at the first, because thou shalt be forced to strive against thine own nature, yet shalt thou with constancy overcome all difficulty, insomuch that thou shalt at the last rejoice, when they shall either in words or deeds, offer thee, any wrong or injury. Therefore force thyself to bear patiently all shame, contempt & despising, for thou must know that none is just unless he be humble, and grudgeth not to be despised, injured, & mocked at. whereupon Desire did answer, and said, I do marvel that he should be unjust, who doth mislike and grudgeth at these things? for there are few to be found that then are just, therefore I think that you do mistake yourself in this point. Not so said she, and therefore I will instruct thee in this doctrine. First thou canst not deny, that he is just, who doth desire to give and to receive of every man his right. And thou knowest that unto man appertaineth nothing but contempt and mockery, because he is more vilder than any other creature, for his great and abominable sins: and therefore I conclude, that he who grudgeth to receive his due is unjust.  
Furthermore thou canst not deny, that all good things should be beloved, sought for, and esteemed of, and so much the more, the more that they exceed in goodness. And contrariwise, that every evil thing should be hated, despised, & suppressed. And it is most certain, that every man is nought and wicked, because God only is good, and therefore it followeth, that he with reason should be despised, scorned, and hated, because it is his due and right.   

The sixteenth Chapter showeth, that all things which God hath created are good, and how this title Good, belongeth only unto him.  
BEhold said Desire, I am not yet sufficiently satisfied with these your arguments, where with you do seek to prone, that God only is good, and all that, that is not God should be nought. For your conclusions do disagree with the holy scripture, where she witnesseth, that when God did behold all that he had made and created, found it not only to be good, but perfect and without fault. Further, seeing that God is good (being our chiefest felicitte, and of all that there was created, the efficient and only cause) consequently it must follow, that all which he hath created should be exceeding good, because the work should be answerable to the excellency of that workman, for not to slain his skill and cunning And seeing that man is the most noblest & excellentest creature of all visible things, therefore he is not good only, but exceedeth in goodness, and by consequent, according to your own argument, to him belongeth all honour, love, and obedience. I will not answered the damsel, dispute with thee any longer, but I will more at large, declare and expound unto thee these things, to the end thou mayest the better understand them. Thou must know that God only is good, (as that Gospel being the only truth doth witness) which is thus to be understood. That God in his essence and nature is good only, & that it is proper to him to be good, and all that God hath created is good, but by participation of his goodness. Therefore when the creature doth consider the unspeakable goodness of God, and weigheth his benefits and graces, bestowed upon her, she will yield all honour and obedience that is due to his Majesty. And this turneth to Godward, and not the creatures. And in this sort ought we to love ourselves & all creatures, because we were all good in our first creation: and therefore man shall not seek to be honoured and reverenced for his own sake, but for the goodness of God participated unto him: and because he is the handie●wo●ke and creature of God, shall attribute only unto him all his goodness, and not to himself or to his own industry. For th●re is great difference in that he hath received of God, and in that he hath of his own: from God he hath that which is good in nature, but from himself that which is evil: for by him he doth carry his image and likeness always in him: but by himself, through his wicked and ungodly life, doth deface it, and becometh altogether unlike him, delighting in nothing by nature, but in that which is contrary to God, and his first creation. And hereout may we perceive that we should honour and love that which man hath in him of God, namely, his good nature, condition, & all kind of virtue. But should hate and detest in him all that he hath of his own, namely his wickedness, filthiness and sin, in such sort that we shall in sundry meanings, and to sundry ends, honour or despise, love or hate a man. And how holy or virtuous so ever a man is, yet must he know and confess that he hath nothing of himself, but all manner of wickedness, & shall therefore desire, that the honour and praise of goodness shall only redound to God, from whom all goodness floweth. But as much as concerneth his wickedness being his own, shall wish only to be despised, contemned, discredited, and dishonoured for it. And whensoever he shall do this, then shall he be just. And if a holy, good, and virtuous man doth not grudge, & is desirous to be despised, why should a sinner then account it injustice and undecent to have such a desire, but contrariwise would be honoured and esteemed of although they had deserved it. Therefore no sinner shall persuade himself that he doth much when he desireth to be thus despised & disdained, seeing a holy, virtuous, and just man, is bound in duty and conscience to desire it.   

The seventeenth chapter entreateth of the same words.  
THe words of the damosel did greatly please Desire & said, I pray you that it may please you to tell the means, whereby I might further and obtain this holy desire. Two means there are, answered the Lady, the first is the Love of God, the second a godly mind, and whensoever thou wilt take my counsel it will greatly further thee to the attaining of this my virtue. Most willingly, answered Desire, I will take it: make account then, and fully persuade thyself said the Damsel, that the Love of God, whom thou desirest and lovest so much, hath no greater enemy, nor one who offereth him more wrong and injury, & more resisteth him then thine own flesh. Therefore take this for an use and custom, to speak every morning to thy soul as followeth.  
Let me see, O my soul, how thou wilt hate this day thy rebellious flesh, mortal enemy to thy creator, Lord, and loving spouse jesus Christ, and what means thou wilt use to despise and vex it: And again in the evening shalt thou say this unto her. Let us examine now my foul, how thou hast hated this day thy vile body enemy to thy only Lord and Saviour, and hast sought by all means to dishonour it, chasten it, and vex it, and how diligent thou hast been to hinder it of his own will, and in all things to persecute it. And brother, whensoever thou wilt go about to do this, and with a steadfast desire to hate thy Lords and thine own souls enemic, then will this exercise bring and advance thee to a high degree of humility, and by little and little work in thee a perfection of all virtues: so that shortly after thou shalt detest thyself, hate & vanquish thy own rebellious will and flesh. And whensoever any body doth use thee so, then take hold of me, and of my virtues, and herem greatly also rejoicing, say: Praised and blessed: be the Lord my God, who gives me now means to be revenged upon mine enemies. Desire received great comfort by this damsels words, and with great and humble thanks, having taken leave of her, was brought by his guide into another of Lady Humilities daughters chambers, called Sincerity or Simplicity, who likewise received & entertamed him most trendly, and courteously placing him, next to her side, began to speak of God, and of heavenly and spiritual matters. Whereupon Desire did pray the Damsel, that it would please her to tell him her name. My name is Simplicity, answered she, and with every man I deal plainly and without deceit, using no dissimulation in any of my actions or doings, & all that I hear or see, do always construe it to the best: for I think every man to be as I am: at the least as much as concerneth his mind, I think no harm of any man, but only of myself, for I have alwates an evil suspicion of myself, having an eye continually upon all my thoughts and desires being very circumspect & careful to eschew that traps and snares of the wicked, that by these means I might wax strong and increase in my mother Humilities virtues. How, answered Desire, can you not be virtuous unless you be thus careful? No said she, for Simplicity without Wisdom is worth little or nothing, and hindereth more than it profiteth: for the Love of God loveth none but those which walk wisely and circumspectly in all his ways.   

The eight Chapter entreateth of Sincerities manners and conditions.  
I pray you good Lary (quoth Desire) to tell me ho●● you deal upright and s●●cecely with every 〈◊〉. In three things answered she, in thoughts, words, and d●edes. First of all I will not cast my thought upon matters which do pass my understanding or capacity, nor seek to purchase honour, dignity or proviotions of this world, which are but vain and transitory, always thinking myself to be the worst amongst all reasonable creatures, and the unworthiest of all God's servants, esteeming all others to be holy, good, and replenished with heavenly graces & virtues. Secondly, I will not use any flattering or deceitful words, to entrap therewith my brother, but only I, no, for all things else are wicked, & spring out of the root of vanity and ●dlenes. thirdly, I refrain myself from vain, fleshly, and worldly actions, and endeavour to do that only which is simple, plain and prosiable, thereby to eschew Vanity, & Partiality, which ●ight cause and work my cuine and overthrow: for to go always roundly and plainly to work, it maintained the mind in humility, whereof the contrary is full of fear and danger. wherefore is the contrary thus perilous? qd Desire, thou must know that my mother hath given me two jewels or precious stones to keep, which I have here in my Closet, the one called Chastity, and the other innocency, which are of such valour, price and estimation, that none is able to give the worth for them. For we do direct all our actions by these two jewels, even as the Mariner doth his ship by the compass, endeavouring every day to get them, & having gotten them surely to keep them. And whensoever Curiosity, Vanity, or Partialite, are suffered to enter through the door of our heart, mouth, eyes or ears: they they serve by all means to steal them away and deprive us of these jewels. And therefore whosoever doth not direct all his thoughts, words, and deeds, to ge● and keeps them, deserveth to be esteemed worse than a fool. What will you ●o said Desire, with these jewels, for it is a token of covetousness, to possess such needless and superfluous riches, as jewels and precious stones be, where you see so many poor almost ready to starve for want of food & maintenance. Not so quoth she, for thou dost mistake my words. And although that in the love and desire of possessing wealth, riches, and worldly goods, after the intent and meaning of the possessor or owner thereof, ma● consist covetousness, fraud and guile: yet notwithstanding there can be no deceit or avarisiousnesse in possessing of these jewels, whereof I have spoken, because we do desire and keep them to serve and please therewith the Love of God, and to honour him herewith, when he vouchsafeth to visit us. Other riches either perish by worms, or consume with rust, or wear with time, because they are earthly, and common to every man. But those that are hidden in the heart, no mustiness, rust, worm, or tune can consume them, because they are common to none but to such as do possess them. Dow, quoth Desire, if he who doth possess them, did discourse and make a show of them, would they not consume then, as other riches do? No said she, for when he doth discover them to be seen, than he doth not possess them any longer, for whosoever doth enjoy them, doth not think that he doth possess them, but doth always endeavour himself and travaileth to get and to attain unto them. For our God doth oftentimes bestow these jewels upon him that doth not know them, and is ignorant of the possession thereof, because that our Presumption and Self love which lieth hidden in our hearts, should not steal them away. Therefore he that doth possess them, keeps them as secret as may the possible.   

The nineteenth Chapter showeth, what things that maintain sincerity or Simplicity.  
THe words of this Damsel did please Desire, & said, by what means might one best keep then these jewels? one thing answered she is most requisite and necessary to those that are new begin●ers, and not altogether unprofitable to the long continuers, which is to fly & to shut doors and windows, for to haunt and frequen many men's companies, and to hear and see much, are ready ways to lose and to be deprived of them, because our soul is as a looking glass, which easily recevieth all figures and likenesses which are brought before it: and is like unto wax which retaineth the print & mark of any thing put upon it. How is it possible, quoth Desire, to fly and to shut all the gates and windows for him that dwelleth in a congregation or company of many? for he is constrained to go oftentimes hither and thither for to dispatch his business, besides it is both decent and godly to be affable and courteous to every man, for not to fall in the vice of self-love or Partiality, which is to be abhorred and to be detested, although it seemeth to carry a fair shine or colour of virtue and godliness. It is true answered she, but nevertheless the Love of God commandeth us that we should be circumspect in all our actions, and do nothing but by necessity according to the greatness of our affairs, and to be careful always for these jewels, which we have in our custody, that we do not lose them. How must we then behave ourselves, quoth Desire, for to do as much as lieth in us? It is needful answered she, that he who is not able for his business sake to keep him from company, endangering hereby greatly the losing of these two jewels Chastity and Innocency should always take me at his side, and whensoever he shall be in my company, than he needeth not to fear, that he shall lose them, although he should travel through all the world. I pray you, quoth Desire, that it may please you to instruct me by some comparison, that I might the better conceive it, and the simple and idiot people the better understand it, for to carry it away in their memories the more easier. Know then, answered Sincerity, whosoever is desirous to keep Chastity and innocency (being two of the best means to virtue, and the readiest ways to come to the last, the Love of God, who comprehendeth all perfection of Charity) must fly and shut doors and windows. And if it be not possible for him to do it, let him use me then, in all his actions and put me in his right eye, that whensoever his left eye of Concupiscence, of rash or foolish judgement, will desire to see or judge any thing, let him direct her to his right eye of sincerity, considering with himself earnestly, that every man or woman are Angels, and children of the Lord, who continually without ceasing do laud & praise their Creator, Likewise whatsoever he shall hear or see of his neighbour, his right eye shall excuse it, and amend it. And whensoever his left eye of Concupiscence, shall seek to draw him to the love and desire of any Creature, let him presently behold his right eye, which will send him to the remembering & consideration of the beauty, goodness, and other perfections of his Creator, which will cause him to love the creature, for no other cause but that she doth love, laud, and praise with him her God and Creator. And therefore it were most requisite, that he should use me likewise in all his words and communications. When quoth Desire, doth a man all things with Sincerity? when his mind, answered she, is simple, upright, and sincere, so that his words and deeds be always correspondent, and all his actions reasonable and without dissimulation. Having always a special regard that all his doings may redound to the glory & praise of God, his soul's health and salvation, and to the profit of his neighbour: and this doing is in all things to walk with Sincerity, and he goeth sure and without danger, whosoever taketh her always in his company.   

The twentieth Chapter entreateth of Poverty, one of Lady Humilities daughters.  
DEsire having received great comfort out of Sincerities words, took his leave of her, and his guide brought him to another of Lady Humilities daughters, called Poverty. who bidding him welcome, did pray him to sit down by her side. Desire seeing the great courtesy of the Lady, said, that he was very glad of her company, because he did perceive that she esteemed much of the Love of God, and therefore did ask her name, and prayed her to tell him her manners and conditions. My name, quoth she is Povertio. And for the Love of God, I do not possess nor care for any worldly things. wherein, quoth Desire, take you then your joy and all your comfort? My chiefest treasure, answered she, wealth, and riches, joy and comfort consisteth, to forbear all things for the Love of God. I do greatly marvel of this, quoth Desire, for I was told, that this palace was builded, by the most noblest, richest, and most bountifullest knight of the earth, wherefore doth he suffer then so poor and needy people to dwell in it? For I cannot conceive what profit or gain he receiveth by your poverty, need, and necessity. I will tell it thee, answered she. The Landlord & the founder of this house, is Lord and King of all the earth, having all her riches and wealth in his hand & power, and yet it is his will and pleasure, that we should be poor, because we should not settle our heart upon any thing, but upon him only, for he is able enough to give us all things abundantly. But these whom he loveth, he doth give them none of this earthly felicity, because they should only desire and love him, and hate this transitory and deceitful world. The greatest token and witness which we can have of his love towards us, is when he doth not comfort us in this wretched world, or bestoweth on us all, that our flesh and lust doth crave and desire. Moreover he doth send us poverty, because we should not be too pensive and careful for the goods and riches of this world, but that we should serve him with an unfeigned mind and a joyful spirit, and not lightly for any worldly things, gain or loss, prosperity or adversity, receive a vain joy, or discomfort, but that our hearts should always in rest and quiet, without perturbations or discord, be united with God our creator and Saviour. For the Love of God is of such tender and gentle nature, that he can not dwell but in a quiet, cleave, & peaceable place. which is your chiefest virtue, quoth Desire, my chiefest virtue is, answered Poverty, to frame and conform myself to the godly and virtuous conversation of the children of God, whose company I gladly do frequent. And although my desire is, for to have nothing yet for to shut out a wild bore who doth destroy all our garden, called Partiality or Exceptions of persons, my mother hath ordained that I should live as the other of my sisters do. But because I should not lose the reward of my virtue, she hath married me to a holy mind, called to desire nothing: this quoth Desire, in my judgement, is to desire more then to be good, or more than we do owe or are bound unto, for I do persuade myself that your Landlord doth counsel you rather to the poverty of the spirit, them to that of the boly, and the prophet saith, if thy goods and wealth doth increase set not thy heart upon it: Therefore I esteem that the virtue of poverty doth not consist in possessing little or much, but in the heart and mind of the possessor. It is true, quoth she, that the virtue of poverty consisteth in the spiritie, yet for the Love of God to forbear these things it is a precious virtue, & worthy of great praise & commendation. For our love and desire is so much inclined to the beauty and comeliness of these earthly things, that hardly we can possess them, without fixing our whole mind upon them. And because they should not draw us away from the love which we bear to God, which commonly is very small, it is good and wisely done to take the flax from the fire, and to remove & prevent all occasions of mischief, as much as lieth in us. For the love of God will have all the heart and can abide no partner: and take of this an example of our Saviour himself, who could have possessed all the wealth of this world, & that without to set his mind upon it. But behold I pray thee how poor he and all his Apostles were. What doth this else signify, but that we should abstain from these things which are so dangerous & draw many that do possess them into everlasting pain and damnation.   

The twenty one Chapter entreateth of Obedience.  
DEsire was likewise comforted by this Damsel, and took his leave of her. And his guide brought him to an other of Lady Humilities daughters, called Obedience, whom he greatly did reverence, for her countenance and outward appearance did show, that she was of great dignity and more esteemed of, by the Love of God, than any of her sisters were. And when he did offer to kiss her hands, she would not suffer it, for she was one of Lady humilities daughters, and sought not after Honour and Promotion. But she bade him to sit down by her whereupon Desire did inquire her name and conditions. My name, quoth the Lady, is Obedience, & I am married to a husband called to leave nothing undone, who is a very valiant, and renowned Knight, and he only is able to overthrow this fearful and terrible beast, ranging thus in the world. called self-will. Which beast doth devour all those that follow and love him, and causeth through his sweet whistling, all the ungodly to follow him, and few do leave him before he hath brought them to eternal destruction. But every body flieth away from me, although it be most true, that without me, none can get and obtain the Love of God. And seeing that God hath given me so good a husband, therefore I do nothing but that he commandeth me: Likewise I crave nothing at his hands but necessaries: and I never do go about any thing alone for fear of thieves, for here are many, and hide themselves, so that I cannot see them. Who goeth then with you, quoth Desire, first answered she a trusty dog, called Good will, and my sister Sincerity, and my daughters, Foresight, Mirth, Diligence, and Chastity, and before all things my mother Humility will always accompany me: all these must I needs take with me for to go sure, and without danger, and for to do those things which are commanded me. I pray you quoth Desire, to tell me in what sort your mother Humility is always with you in all things which you take in hand: for I cannot well understand it. Of all things which I do, answered she, although they were the greatest of the world, I think not once that I have done any goodness, nor set my trust or confidence upon them, nor do exalt myself for them, nor persuade myself that others are not able to do the like or better, nor do desire that any man should praise me, although I should seem to have done great wonders: but humbly I do thank the Lord, that it hath pleased his goodness to give and bestow upon me this knowledge, wisdom, & grace, to do this for the love of him: and think, because God hath granted me the grace for to do this therein hath made me more beholden unto him, & therefore am altogether unwilling that any should do otherwise but laud & praise God for it. And as concerning myself, I desire nothing but pain and travail till my last end, and that my Lord God may receive thereof, the praise and thanks, & my neighbour the gain and profit: And therefore I desire nothing for all my doings, because I know that I merit nor deserve nothing. Praying God only that it may please him to grant me his love, that thereby I might be the more virtuous in all my actions, for never to offend him, and that it may please him to be unto me a favourable and merciful God in the hour of death: as I hope and faithfully put my trust in him.   

The two and twentieth Chapter entreateth of Chastity.  
DEsire taking leave of Lady Obedience, went his ways, being greatly comforted by her: and his guide brought him to another of Lady Humilities daughter's chamber, called Chastity, who likewise entertained him most friendly, and bade him to sit down. Whereupon Desire did ask her name, and of what nature and conditions she was. I am quoth she, one of Humilities daughters, and I have two maiden's attendant upon me, the first called Continency, the second Shametastnes, and my name is called the Suruiour of the heart. Who hath likewise a daughter surnamed the keeper of the senses. I pray you quoth Desire to show me this maiden, willingly quoth she, her own name is Virginity. Desire did greatly marvel at the costly and strange apparel of the maid. For first of all she held a bridle in her hand, a stone and a white lawn with a chain and a padlock thereunto. And Desire said, I pray you sister to let me understand what all these things do mean. This bridle, quoth she serveth for to came a wild beast, and although it is very small, yet troubleth us not a little: For if it slips once away, it throweth every one of us down, and there is none then that can rule it, but our Porter called The fear of God. Now do you call this wild beast, said Desire. It is called answered she, the tongue. And what do you with this stone demanded Desire: This stone serveth quoth she, to stop up a gap which is in our house, called the ears, for to keep out thieves, that they enter not through it as they do many times. Some times I do put it in my mouth, because I should not speak, for it greatly pleased the Love of God, sometimes to refrain his speech. What service quoth Desire, doth the Love of God receive of you by thus doing? Great service answered she, for by this door one looseth these two precious stones whereof Lady Sincerity hath spoken of before: And whereto serveth this white lawn, quoth Desire. To stop up the left eye, said she, and it is called Hate of Uncleanness. And do you not cover your right eye, demanded Desire, no said she, for it belongeth to Sincerity, who doth beautify it with all manner of goodness and virtuousness. But this left eye which serveth Sensuality, hath a very sharp sight, and spieth any thing sooner than the right eye, and doth us much hurt, for it causeth death: and therefore it is necessary that it should be covered with this lawn, to the end we might behold, and see in all things with the pureness of mind, for to become edified thereby, to the honour & praise of God, and to the edifying of our brother. But to what use serveth this chain with a padlock hanging at it. This chain is called, quoth she, Mediocrity, and serveth to chain up our doors, for to keep out thieves, and likewise to keep all in good order in the house, if it were not for this lock and chain, we should have no order in any thing, but a confusion which should cause & procure our destruction & overthrow.   

The three & twentieth chapter is a conclusion of the first book.  
WHen Desire had been a while in chastities company, at the last taking his leave of her, departed with humble thanks, being likewise greatly comforted by her words. And his guide leading him out of that house, said unto him, now thou hast seen all that house, & the Ladies therein dwelling, and whensoever thou dost remember all that thou hast seen and heard here amongst us, & put it diligently in execution and practice, them thou hast enough to find out the Love of God. But yet I will show th●● a tree which standeth in our Barden. Desire being come into the Garden and having seen the tree, did marvel greatly at the beauty thereof, & chief because he carried two sundry sorts of fruits, enquiring what they were for fruits: the fruits which grow upon the lowest boughs quoth she, which are thus pale and without colour, as thou seest, are called Discoufidence in himself, and those that grow upon the highest branches, which have a golden and vermilion hue, are called Confidence in God, and this is the chiefest fruit that those must feed upon, who do resort hither. And if they eat not hereof, all their labour is lost, and in vain is their coming into this place. will you not give me some of these fruits towards my journey, quoth Desire, most willingly quoth she, but first fill thy belly with the fruits of the lowest boughs, and then thy pockette and sleeves with those that grow upon the highest brannches, to eat them by the way, till thou comest into the Palace of the Love of God. Desire was glad that he had eaten with so good a stomach of the lower fruits, and had filled his belly with them, and afterward did fill his sleeves, bosom and pockette with the highest fruits, and said unto the Dainsel: I pray you show me the nearest and readiest way, which I must keep for to find out the Love of God. I am glad quoth that Damsel, that I see thee thus well furnished, and provided for thy journey, going to seek out the Love of God, yet I fear me, if thou shouldest go alone, that thou shouldest not find the right way, therefore I will appoint thee some good company that shall conduct and bring thee in safety to thy journeys end. Now, quoth Desire, have I not company sufficient enough of my dog? called Good Will, No, said she, he would not suffice although he were twice better than he is. For in the way there are not only a great company of thieves, murderers, and robbers, who seize upon men and rob them, but also many wild beasts, who do altogether denour them, if they do catch them: therefore it is good not to trust too much upon thy dog Seeing it is so, quoth he, as you say: show me so much favour as to appoint me such company as you think to be needful and meet for me. Lake therefore said● she, the Porter with thee called the Fear of God, for he is a strong and valiant man. And if thou wilt that he forsakes thee not, make much of his daughter called Shamefastness. And likewise if thou wilt not lose her, keep this sweet powder always about thee, called Look down ward, for she delighteth greatly in the smell thereof. And the other whom I do appoint thee, is sincerity. And so the Lord be with thee, and have thee in his keeping. But before thou goest, I must admonish & instruct thee of one thing, which is, if peradventure thou shouldst come to lose the Fear of God and sincerity, at the least look well to thy Dog, for he shall find them out again, and look that thou feed him well with those fruits which thou hast in thy pocket & about thee. And when thou goest hence take the way which lieth on the left hand, and there shalt thou find a foot path which is a great deal noerer than the high way, & will directly bring thee to the Palace of Love, where the Love of God dwelleth. How is this foot-path called quoth Desire, that I might inquire of it, If I happened to miss the way, and come in the right path again. It is called said she, Patience, which is the nearest way to the Palace of Humility, and likewise to that of the Love of God.    

The second part of the Treasure of the Soul.  

The first Chapter entreateth of Patience.  
DEsire parted merely from the palace of Humility, having filled his belly with the sru●tes of the Garden thereof, and was well provided with good company, namely, with his Dog Goodwil. And 〈◊〉 his one side with the Fear of God, and at the other, with sincetitie, and his pockets full beside, with the fruits of To trust in God. And although they had told him that it was shorter and a great deal nearer than any other way, yet notwithstanding, did find it to be very hard and tedious, full of stones, hedges and thorns. Where upon he said to sincerity, O good God how comes this way so hard, uneasy and todious, I never would have thought it, that it could have been so. Marua●le not, qd sincerity, for therefore it is called the way of Patience: and if it were not so full of stones, prickles and thorns, and not so troublesome to walk in it, it should not bear the name, which it doth, and the house where it bringeth a man unto, not of such a great estimation, if the way were even and pleasant, and every one could walk in it according to his own will and liking. But now none come thither before they be first well exercised in virtue. for dost thou not remember the common proverb. There is no gain without pain, No joy without annoy. And seeing thou art now entered into it, be of good cheer, for it will not last long: for thou knowest that be who desireth to fish, must not fear the water: and dost thou think then to find so costly and precious a treasure as is the Love of God, without pain? Remember I pray thee, what Seneca saith, A rare and precious thing is not to be bought with small money: Besided, the end of toil and labour, is rest & quiet. Therefore it were a foolish thing but once to imagine that such a costly jewel could be gotten so easily at every man's pleasure. For if one could find the Love of God so lightly, he would be nothing esteemed of, because lightly gotten lightly forgotten. Therefore do thy best, and let a small pain not annoy thee, then afterward thou shalt rest with the Love of God, rejoice, and daily banquet with him: and the greater pain thou takest now to find him, the more wilt thou esteem of him, and with greater diligence wilt thou endeavour thyself to keep his favour. And likewise how thy pain & travel which thou hast taken for him, hath been more tedious, so much the greater shall be thy joy, comfort and pleasure. Again if thou feelest thyself weak and almost ready to sound, take a little of the fruit, To trust in God, which thou hast about thee, and it will renive thee again. And if thou wilt not feel the tediousness of the way, do as commonly all travelers do, who with a song do lighten the tediousness of their journey. Sincerities words did please Desire, and said: how is it possible that one should sing in this old man's company, for commonly age is always repugnant to youthful actions. It is his custom quoth she to bear such grave and severe a countenance, but otherwise he is very pleasant, friendly, and merry, for he is the Love of God's only brother, and delighteth in mirth, but chief when we sing no vain, light, or worldly songs. How shall I begin to sing, quoth Desire, seeing I have no voice at all? It cannot be, answered Sincerity, that thou shouldest not have any voice, seeing that thou thyself art a voice. Desire did marvel, because she said, that he was a voice himself, and asked how it was possible that it should be so. Thou and all creatures, quoth she, art created by the word of God, & it is most manifest, that soon after the word uttered the voice followed. And seeing that as soon as the Lord had spoken the word, all creatures were made and created: it followeth therefore that all creatures are voices. I pray you quoth Desire, to tell me this something more plainer that I might conceive it. Willingly answered Sincerity. The speech and the word is all one thing, for the speech is not that, which is uttered by the mouth, but it is the conceit of the mind, & that which man speaketh with the mouth is the voice, which uttereth and giveth to understand the speech, the word, and the inward conceit of the mind. As for example: When I do think with myself, that thou art a man, this is a word or speech, although it lieth hidden within me. Now let us hear, quoth Desire seeing that I am a voice, what kind of voice am I? Thou art, answered Sincerity, a voice of the Lord, who hath created thee to honour, laud and praise him. But what do I say of myself (as I am a voice) qd Desire, through the good which thou hast received from God, sa●de she, thou criest that God is good and bountiful, & by the comeliness wherewith he hath endued thee, thou sayest that God is beautiful: and so consequently all the wherewith God hath endued thee, is but a voice of him, declaring his bounty & goodness. What reason have you qd Desire, to say that all wherewith God hath adorned me, is but a voice of him, & sayest not generally, that all which I have in me is his voice? Because answered she, the sin and wickedness, which do remain in thee, are not created of God, & therefore they cannot he voices of the Lord, but well thine own, declaring that thou art vile, wicked, defiled & unclean, for as man may come by the creatures, to the knowledge of God, so likewise may he attain through the works, proceeding from himself to his own knowledge.   

The second Chapter declareth the knowledge of God through his creature's.  
DEsire marveled as the Lady's grave countenance. I although the seemed to be but plain, was notwithstanding very skilful and learned in all heavenly knowledge, and said unto her, wherefore would you have us to sing? Therefore quoth she, because we might hereby somewhat forget the tediousness and pain of this vale of misery: whereunto the remembrance and contemplation of God's creatures, is likewise a great aid and furtherance, and therefore have I placed them in the way of Patience, for the sooner shalt thou come to the Love of God, if thou dost exercise thy heart oftentimes in the book of the creation: for through Patience and the holy scriptures, (whereof all the world is but a book) we attain to the knowledge of God, and are greatly comforted in a distressed hope. And if thou wilt learn to tune thy voice, learn it of the creatures, for some of them declare his goodness, some show his might, some his wisdom, some his excellency, some his beauty, some his mercy, some his bounty, and generally all more or less sound forth his omnipotency, that all in consideration hereof should spread abroad his praise and glory. Therefore endeavour thyself to learn to sing here by the way, for where thou goest, namely in the palace of the Love of God, they do nothing but sing forth his praise. Teach me I pray you, quoth Desire, to sing by his creatures, for I cannot learn it of myself, willingly, answered sincerity. In the mean while Desire traveled far and wide in this desert, where he saw many great wonders of the Lord, and began to learn and to perceive his mercy and goodness, & most part through Sincerities help, doctrine and teaching: yet he was forced to endure and sustain many dangers, perils and pain, for he did stumble oftentimes, but Sincerity kept him from falling, and yet notwithstanding sometimes fell, but sincerity did reach him the hand, and holp him up again, and sometimes catched such falls, that if the Fear of God had not aided him, he never would or could have risen again, sometimes when he should go forwards, went backwards, & when he should have amended himself by the creatures, oftentimes did greatly hinder himself thereby. For he did not endeavour to learn their secret voices, but became hoarse through negligence and slothfulness, until the fear of God gave him a good push, and drive him forwards. Oftentimes he did tread on a thorn, but sincerity incc●uted his feet and drew him out of it again. Oftentimes fell a sleep, but the ●eare of God did awake him: sometimes being weary, sat down and rested himself, but his dog goodwill did not hold off from barking, until he did rise again. Sometimes the way was so tedious unto him, that his heart began to faint ●un, and desired to turn back again, but as soon as he did eat of the fruits to trust in God, which he had in his pocket, and in every place about him, came to himself and waxed strong again. And sometimes going by night, lost the fear of God and sincerity, so that he missed his way, but as soon as the day appeared, and the Sun began to shine, found quickly the way again by means of his dog. And when they had thus travailed certain days, came at the last into a fair large and pleasant field, in the midst whereof stood a princely and coastly palace, called Love, where the Love of God was porter.    

THE third part of the Treasure of the Soul.  
Of Love & Charity.  

The first Chapter doth entreat how the Love of God doth exercise and try us.  
DEsire was glad when he saw so fair and princely a palace, & found by experience that this wearisome, tedious, and troublesome way had so good & pleasant an issue. Came therefore presently at the gates of the palace, but finding them shut close, begun to call and knock, yet notwithstanding after long crying and knocking, none came to answer. Call and cry aloud, quoth sincerity, for in so doing, although they were all a sleep, or half deaf, it cannot be but they shall hear thee. Knock hard with the hammers which do hang at the gates, and then soon they will open the doors unto thee (for there hung two hammers at the gate called to sigh and weep. Knock, hard and boldly, quoth she, for if they were not wont to open the gate to none, these two hammers should not hang at the door, for I think they are made for that purpose, to let all those in that knock with them. Desire having knocked and called very long before the Love of God would open the gates was yet at the last comforted by his coming, who having opened the door, Desire knew him not. Brother, quoth the Love of God, what dost thou lack or desire? For whom dost thou look here? Thou art weary perhaps to have watched so long at the gate, and to have knocked so oftentimes. But here we fame us all to be half deaf, to try thou constancy and patience of travelers who come hither. And when we find some that are weary, and persuade themselves that there is nothing else belonging unto it, but as soon as they are come, then presently to open the gates for them, and let them come in: then we let those without opening unto them, return back again, because we open not the door to any who thinketh that he hath deserved it, and persuades himself that he is worthy of it, and that it is our duty, and are bound to do it. And art thou none of those fellows? No, my good Lord, quoth Desire. For although I have suffered and sustained much sorrow and pain both of body and soul, yet I know for certain, that I have not deserved, & am altogether unworthy to enter into the house, unless it would please your Lord ship through your great mercy & goodness, to lead and bring me within. wherefore wouldst thou come in quoth that Love of God, or whom dost thou seek here in this house? My Lord answered Desire, I am come from the Palace of Humility, accompanied with these worthy personages. and have taken my tourney through the nearest way being Patience, to seek out the Love of God, who as I am informed, keepeth here his residence. Dost thou not bring any token, quoth the Love of God, whereby a man may know thou comest from thence? Yea my Lord, said Desire, I have brought true tokens with me, whereof the one was given me in the house of Humility, and is called Knowledge of himself, and the other have I learned by the way, and is called Knowledge of God. I am glad, quoth the Love God, to see thee so well provided, but dost thou think that for this knowledge sake we are bound to let thee enter here? No my Lord, answered Desire, but only as I have said before, for thy grace and mercy's sake, because I cannot tell whether these two sundry knowledges are perfect or not, and therefore I doubt of their sufficiency, I know that I have dwelled in the Palace of Humility for a time, and that they have showed me there all the house, the Damsels, their nature and condition, but I cannot tell whether I have well digested in my stomach the fruits which I have eaten there, although they were unto me very toothsome and pleasant Be●●des, I do not know●● wherther I have profaneness not by that may, 〈…〉 ●●●me● the pri●kelle●●nd ●●ornes have gri●●●t●●y hurt me, & my comrogue hath brought me hither almost perforce. Therefore my good Lord, I can assure thee of nothing that I bring with me, but only of my wickedness, unbelief, and imperfection. And the chiefest occasion that moved me to seek the Love of God was this, that I heard that he was a good Physician and Chirurgeon, & would let me blonde and purge me from all corruptions and uncleanness: And I am told, as soon as he doth see one, knoweth presently his disease, although it lieth hidden secret win the heart. And wheresoever he putteth his hand upon, there he purgeth and cleanseth all things. Wherefore said the Love of God, dost thou desire to be thus clean, sound, and unspotted? Because answered Desire, that I was also told, that none who were unclean and undefiled, should or could enter or come into this place. Seeing it is so, as thou sayest quoth the Love of God, and that thou puttest all thy confidence into our hands, tarry here a while, for thou canst not become familiar with the love of God, ere thou become acquainted first with his page, therefore I will go call him, and he will instruct thee of all what thou hast to do, and speak unto his Lord and master.   

The second Chapter entreateth of the love of his neighbour.  
DEsire tarried with great expectation for the forth coming of this Page, that he might bring him to the speech of his Lord and master, And not long after saw him come, and was called Neighbourly love, which sight did greatly rejoice him, that even for the love which he bore to she Love of God, could not abstain from weeping. Wherefore dost thou weep quoth Neighbourly love, for they are all merry in this house, & from hence is banished all sorrow & ladnesse. I do not weep for any grief, said Desire, but for joy. For whom dost thou seek here, quoth Neighbourly love. My son, answered he, I look for the Love of God. I am his servant & page, quoth he, and if thou dost seek my Lord, first of all thou must speak and come acquainted with me, for my Lord loveth me dearly, & therefore those that love not me, he will not know them, nor once speak unto them. Feign would I know thy nature & conditions, quoth Desire, & for thy Lord and masters sake become acquainted with thee? If thou dost desire my acquaintance & friendship, quoth Neighbourly love, thou must provide & give me every morning an herb for my breakfast, called to think humbly, & for my dinner another, called to speak humbly, & for my supper another not unlike the first, called to work and do humbly. But where shall I get these herbs, quoth Desire, the first called to think humbly, answered the Page, groweth in Humilities garden, where she esteemed herself a slave of all slaves, and worse than a beast. But to come easily to this herb, because it is a great way to the palace of Humility, and thou shalt take a horse to ride on, called to think well of every man, and by these means mayest thou come by this herb every morning. The second herb is made of three sundry herbs, of the first think humbly, of meekness and affability in speech, & upon the last is cast a small ponder called Slow and little. The third herb called to work humbly, is made of divers herbs, whereof Mirth, love, and quietness or diligence are the chiefest. And whensoever thou dost feed me with these herbs, than our acquaintance and friend ship will continued & abide for ever, & I will soons bring thee to that speech of my master. The counsel and doctrine of the Page did delight Desire, & said: Seeing thou hast made me acquainted with thy nature and desire, I will diligently endeavour myself to procure and get these herbs, for to give them unto thee. After this they both continued in samiliaritie one with another a long time. And Desire having convenient time and opportunity, said unto him, I beseech thee show me so much favour, as to bring me to thy Lord. Willingly, quoth Neighbourly love, for thou hast done thine endeavour since thou hast been with me. But tarry here a while, I will go call my Lord, & see whether he will come forth to speak with thee.   

The third Chapter entreateth of the love of God & his neighbour, and of the second degree to love, & of his office, and daily exercise.  
DEsire doubting whether the Love of God would come forth to speak with him, because he saw his own vileness, poverty, and misery, and how unworthy he was to speak with such a Lord, espied one to come towards him: who said, Brother, what dost thou look for, or what is thy desire? Sir quoth Desire, I look for that Love of God. I am be, answered the Love of God. And as soon as Desire did hear this, fell in a sound, but the Love of God took him by the hand, and lifting him up, revived him again. And when he saw the love of God make so much of him, he began most bitterly to weep, insomuch that he could not speak any word at all. Which the love of God seeing, being of a gentle and tender heart, was moved with compassion, and marveled greatly of the extreme love, desire & affection which Desire did bear unto him, because he saw him weep for very joy: and said, I pray thee weep no more, and do not make me sad, for I cannot abide to see those weep that love me. Tell me who told thee I dwelled here? A shepherd, quoth Desire, whom I met by the way, and did direct me hither. What said he of me unto thee, said the Love of God, that thou lovest and desirest me so much: dost thou love me so dearly, because thou hast been told, that I am bountiful to my friends, and unto those that serve me, very frank and liberal? No quoth Desire, not therefore, but because you are a noble and good Lord, and because you bring your friends in a place where they shall see God, which is the greatest blessedness of at the world. This good and holy mind of Desire did delight the Love of God not a little, & was an occasion that he loved him the more for it, I marvel my Lord, quoth Desire, seeing your highness are so noble a Prince▪ that your Grace putteth those that come to seek you to such pain and travail, and are so hardly so be found out. Hold thy peace, answered the Love of God, this mystery is hidden from many. For some there are, who think they have not found me, nor known me, yet I notwithstanding am always near them, and they are filled and replenished with me. And some there are likewise who persuade themselves that they have found'st me, who are yet far from me, and know me not. I pray your highness therefore, quoth Desire, to let me understand your nature and conditions, that I may know thereby whether I am near or far from you, for I take you for my Lord and master. Mine exercise and office is, answered the Love of God, to love God, & I am a child of the knowledge of God. In what sort do you love God, quoth Desire, I have answered the Love of God, a desire to wish for him with all my heart, & with all the strength and force of my soul, and to find him I leave nothing undone, using all means thereunto possible. And that I might know him the better, to his praise & glory. I desire that all the earth would acknowledge his unspeakable and infinite goodness, and that all creatures should laud, honour and praise him. with this desire I constrain and force myself to do nothing wherewith to displease him: and if peradventure I offend him, then presently I prostrate myself before him, and crave pardon at his hands for my offence: and then we are as good friends as ever we were before: and because my Lord and God is so bountiful and ●ood, I am not yet counted to this first degree, but I endeavour myself also▪ to my small power a● d●●● b●●●e to execute and do that which he or any of 〈◊〉 lest amongst us doth command me▪ with as great diligence as may be. And hereby only I can perceive how dearly I do love him, when I do that which he commandeth me. For certainly I believe that nothing is more acceptable or pleasant unto him▪ no service or reverence more delightful than the obedience unto his will and commandements. For he himself doth say, how can thy service please me, or how canst thou persuade thyself that I love thee, when thou dost not keep my commandements. For know that there is nothing that joined & knitted faster thy spirit with thine, then willingly to execute my will, and keep my laws and statutes.   

The fourth Chapter doth prosecute the office of the love of God in the same degree.  
IN the same degree of Charity, I have purposed to do all things, where unto by office and calling I am bound unto: and seeing that I have now bound myself to God, (whereof I repent me not) I am willing to obey his will and commandment. Daily therefore I consider my office, and all things there unto belonging, and for the better execution hereof, I diligently follow the counsel of the godly, and the holy Scriptures, for I know that many herein offend my Lord, because they are ignorant of those things, which are belonging to their duty. And if they know it, and do it not, than they are far worse, because they sin not through ignorance, or weakness, but only through mere wilfulness and malice. Besides that, which I have promised and have sworn, & vowed unto him, (whereunto I am most bound) I endeavour with all diligence to perform and keep it. Therefore I have vowed unto my Lord to serve him with three damsels, Obedience, Chastity, and Poverty. Therefore every morning, I study how I might best serve & please him, speaking unto my soul as followeth. Let us cast about, my soul, how we shall behave ourselves, this day to please and to serve our Lord, and again in the evening, I say unto her. Let us see O my Soul, how we have served our Lord to day with the said Damsels, whether we have offended him in any thing or no: and in this sort I endeavour myself to be a loyal servant to my Lord, with these Damsels. Wherefore do you this quoth Desire. Therefore answered the Love of God, because these three Damsels are Chamberlains to my Lord, and none can come in his chamber, and speak with him: unless first they do open him the doors, and prepare him the entry. I pray you, quoth Desire, to tell me what spiritual exercises you do use, for to be faithful unto these damsels, I have answered the Love of God, three intents which I do offer both day and night, that further me to all manner of service. The first intent is called Wish or advance not. The second, Desire nothing. The first intent serveth Obedience, when I dress it with a certain sauce, called to do, and then is called Advance not to do, And the finer I dress this for her diet, the more friendship she getteth for me, and in greater favour she bringers me with my Lord, and sayeth much good of me unto him, so that he by her words loves me dearly, and is a merciful and bountiful Lord unto me. This foresaid dish, namely Advance not to do, when I dress it with another sauce called to have, than it is called, Wish or advance not to have, & herewithal I feed and maintain the other Damsel called Poverty. Stay a while quoth Desire. Why should I not wish or advance myself, to have something when I lack? This is not thus to be understood, answered the Love of God, for if thou needest some thing, thou hast thy Sovereign, who will by himself, or by his commanders sufficiently provided for thee, without thy wishing or ask, which is altogether unmannerly. For where one is, who hath the commandment, and care over all the household, he will sufficiently provide for them all, after his power & ability, & as it becometh his duty, place, and authority. To the end the rest should addict themselves more zealously to the service of God and to the contemplation of heavenly and spiritual things, without every man's own and particular carefulness, to crave, ask or advance to have that which he needeth. And it were a great oversight that a chief commander of any place should not have the care and forecast to provide for his subjects or housh oldes necessity, without their ask. But that which I speak of advancing, demanding or craving, is diversly, but chiefly two ways to be understood. First when they provide not for thy necessity without thy ask or craving, which is greatly to be misliked, discommended & dispraised in a congregation whatsoever. Secondly that which thou needest thou dost lack it greatly, and not to be wilful and wanton. or else in all things which thou canst desire, therein will consist curiosity, superfluity and tempting of God. For believe me that under the cover & colour of necessity, lie oftentimes hidden divers and many sins, & chiefly in things belonging to the maintenance & and sustenance of the body, as mere, drink, apparel and such like things are. How shall I know quoth Desire, whether it be needful, superfluity or wantonness only, that which I demand or crave to have. See answered the love of God, whether thou canst forbear it, and live without it, without the great hindrance, peril and danger of thy soul and body. But if thou didst perceive that it should turn thee to such peril & damage, then to Desire nothing were a great sin and madness, and contrary to God's commandments. But if thou canst forbear it and be without it, so it be not as I have said dangerous, and hurtful to thy health, although somewhat painful, troublesome and tedious to thy flesh, then to Desire nothing is a great virtue, and morthie of praise and commendation. But as the holy Scripture sayeth: Blessed is the man that suffereth something for the Love of God. Therefore if thou canst forbear it without the hazarding, and endangering both of thy soul and body, then to crave, ask, and demand, esteem it wantonness only, although it covereth itself which the cloak of necessity, want, need, & holiness. For sins never disclose and show themselves hare, but present themselves always under the colour of good things, and hereby mayest thou know whether it be necessary or not when thou cravest some thing,  
And that none deceive themselves in their own opinion, they need greatly a diligent inquisition, & a virtuous exercise, and if they be destitute hereof, then set them go about their business with counsel of the holy scriptures, or with the advice of a goodly and wise man, who will instruct them herein,   

The fift Chapter entreateth of the two other intentes, namely of Desire nothing, and remember nothing.  
seeing I have now disclosed unto thee my first intent, wherewithal I maintain the two damosels Obedience and poverty likewise I will discover the nature and property of others, namely Desire nothing, & Remember nothing. Thou must know that the said first intent, To wish for nothing, groweth and cometh of nothing, but from a Desire to have or do nothing. And when the cause which is the Desire, to wish for, is taken away and rooted out, than his force and effect doth cease quickly, which is, To ask for. And hereby is made that which is contrary to it, namely To ask nothing, which is my second intent, wherewithal I maintain dame poverty. But thou must mark, that this Desire, is understood only of worldly and earthly matters. But because this herb hath an other root, where out it groweth, which is to Remember, (for nothing there can be wished for, which was not before remembered) therefore make much of this third intent, which is, to Remember nothing, wherewithal I maintain the third Damsel, called Chastity. But thou must understand this, Remembering, when it is substantial, steadfast, wilful, and springing out of a fleshly lust. For it is not in man's power not to Remember nothing, but well not to suffer thoughts to remain and cast foundations in him, but to turn them quickly of, and to think of God. But because that this herb Remembering doth water itself with a water called To see, we must cast upon it a powder called Diligently to have care to the eyes, which is very profitable so it.  
These three intents, do not only cleanse my soul of all worldly things, as selfe-wil & such like spots, but they breed in me a great pureness & promptitude, to love my Lord, drawing from me all other loves, and uniting me altogether with him. In these three intents I have comprehended all the other godly exercises serving the spirit, as well of Humility, as of any other virtues, because I know that the perfection of virtue consisteth herein. Think not therefore that in vain I serve these three Ladies, for they be very gracious, and get me much favour. One of the three called Poverty, hath given me a fair jewel. I pray you quoth Desire, to let me see it? I keep it answered the Love of God, in two places, namely, in my heart and Bedchamber. This jewel is so costly, and of such price and value, that I was not able to keep it in my heart, before I had cast out of it all earthly love. And in like sort, it could have no place in my Bedchamber, before I had cast and thrown out of it all curious, superfluous, and partial things, reserving only to my use, but a few books. Now do you call this jewel quoth Desire? It is called, answered the Love of God. Nothing at all, for this is the greatest treasure that Poverty can possess, who is the richest Lady of all the earth, because she hath as much treasure hereof as she will herself.   

The sixth Chapter doth prosecute the office of the Love of God, and beside, entreateth of prayer.  
IN this degree of charity whereof I have spoken, which was for to obey his commandment (as my duty doth require) there is yet another circumstance to be considered, for the Office sake, wherein he hath placed me, namely to be his chamberlain. Which is, whensoever I come to serve him, or come to crave something at his hands, or but only to speak with him: I have then a special care to come before him, with such great humility, lowliness & pureness of mind as I am able. And the purer and cleaner that my heart is, the more easy I see, behold and know him. And pray my loving brother, the Fear of God, and my Aunt Reverence, to keep me company. What do you when Lady Reverence goeth with you said Desire. Then I remember and think what I am, answered the Love of God, and set before my eyes the majesty and greatness of my Lord, who is to be served with fear and reverence, as one only worthy of it. Besides, I remember that all Angels and heavenly principalities do fall down before him, worship and adore him, being astonished, at such great excellent and incomprehensible a Majesty. Moreover I conclude, that he knoweth the secrets of my bart, and seethe my inward thoughts, better than I myself. Likewise that he can, according unto his godly will and pleasure, do and undo all things, and that life and death, being and not being, and the salvation and condemnation of all the world are in his hand and power. Furthermore, I remember that he is the fountain and wellspring of all goodness, the only and Sovereign good in heaven and earth: and when diligently I put in mind those things, than I begin to shake and tremble, than my heart and mind begins to alter, so that oftentimes I fall in a sound: chiefly when I consider that I being so wicked, vile, unclean, & worse than any dog, presume to undertake such an high office, & to be so familiar with such a mighty Lord, & that such a renowned Majesty will vouchsafe to delight in my vile company, & suffer me to speak & eat with him, as his familiar and only friend. And oftentimes myself do tell him of it, saying: wherefore dost thou suffer, O my God, these vile & unclean sinners to stand before thee? How my Lord, is it decent that thou shouldest be served of such wretches & wicked offenders as we are? Where is the honour and reverence due to thy princely Majesty? But what answer doth he give you, quoth Desire. I cannot tell answered the Love of God, but only that for very joy he makes me to weep, and saith: Do not trouble thyself herewithal, for thou hast not procured thee the office, & hast not placed thyself in it, but I have called thee unto it, and I know wherefore I have done it, but be thou careful to look to thy calling: and that which thy Office doth require & demand: endeavour thyself diligently to further and perform it. What do you say unto him, quoth Desire, when you come before him, accompanied with Humility, Charity, Fear, and Reverence. First of all, quoth the Love of God, when I crave something at his hands, and would move him to grant me my request, than I endeavour with all my force and power to exalt and praise him: and cease not for to give him thanks for all his benefits which I have received, for I know that this is acceptable & pleasant in his sight. And whensoever I go about to praise him, than I rehearse all the wondrous works which he hath done, recreating and delighting myself therein greatly. This same I do touching his great power, wisdom, and goodness, further I rehearse his great mercy and benefits, which he hath bestowed upon his people and servants, praising and magnifying him therein. I do not forget also his great mercy showed unto his enemies, which he doth daily yet continue, marveling greatly in his omnipotency, excellency, & incomprehensible goodness, in that he doth not punish them according to their deserts, but rather doth make them partakers of his bounty and liberality. I thank him also for the great mercy which in him is always resident, delighting to recount his virtues & beauty which flow and run from him, praising and magnilying him for those, and rejoicing in them, & in his unspeake able mercy. And this I do oftentimes, because I know that this is his will, and doth greatly please him. Besides his will is, that we being familiar with him, should talk of secret and heavenly things, which are hidden from those that do not esteem to enter in his privy Chamber, although they are of his household and daily servants. Wherefore, quoth Desire, do you give him all this praise, thanksgiving and blessing? because answered the Love of God, the more I extol his goodness, and the more I disable and humble myself before him, the more I am agreeable, and acceptable unto him. For this is his most blessed & holy will, that we should have always before our eyes, his unspeakable goodness, highness, excellency, & omnipotency, & our weakness. And although I give unto him as much praise & thanks as ever I may, I am certain, that therein I can be no liar, for he is of greater excellency, power, highness, and worthiness, than I or any mortal or unmortall tongue can utter, or any heavenly or earthly creature conceive or comprehend.   

The seventh chapter entreateth of the love of God in the second degree, & doth prosecute the manner of prayer.  
AFter that I have praised, thanked, and exalted him as much as I am able, than I do commend unto him my soul, my whole will, and the best intent and mind which I have: which is, that although I might gain all the world, I would in no wise anger or offend him, praying him out of the bottom of my heart, that it would please him to keep, strengthen and further me in this good and godly mind, for without him were I not able to keep it long. This done, I pray him for the forgiveness of all my trespasses, and offences, wherein I have transgressed his holy laws, and that he would not let me set my thoughts, love and mind upon any thing, but upon him only. And because he hath vouchsafed to accept me for his servant and friend, and hath honoured me with such an office, that it would likewise please him to give me the spirit of Humility, who might draw and turn away my mind from pride, & from all that doth displease him: to the end my service be not to his dishonour, but to his honour and glory, giving me that, which he knoweth to be most needful unto me, & that which he is willing I should have to his glory, for to be more acceptable unto him. And this I do for no other cause, but that I might live and die with him, & fear not to be cast (although I have deserved it) out of his sight and favour. Then afterward I pray to him for my friends and acquaintance, as also for all creatures, that it would please him in his mercy to give them grace, that they all should praise, honour, love and thank him, as is their duty: endeavouring myself for to do and speak all this with all pureness and simplicity of mind. What do you quoth Desire, to come by such pureness? To my uttermost, answered the Love of God, I have a special care to my mind, & keep a strait watch over all my cogitations, and do most carefully look to my soul. And beside, I survey narrowly all my senses, setting always before my eie● Sincerity, who turneth all things which she seethe to the best. And when I will assure myself against all the world, and have no cause to fear any body: then I go and remain with my Lord, for it is all my comfort, joy, pleasure, and my Sovetaigne good, to be in his company to speak, and ask his advice and counsel: and I am never contented, quiet, satisfied, or assured, but when I am with him. And therefore I have determined to leave & forsake all things for to dwell and remain with him, and never to go from him, but when he doth command it me. It is yet quoth Desire, sometimes needful to read also▪ It is true, answered the Love of God, that reading is good, not for to become crafty and subtle thereby, but only for to learn to know God and his ways, & to love him as we should. And to this I need not many books, but will deeply fall in love with my Lord, and set all my desire and whole mind upon him, with all my understanding and wisdom, for his love doth suffice me, and will instruct me in all things, which are requite for me to know: and he will by the means of love, disclose and open unto me, more secrets, than all the books of the world are able to do. And my soul gathereth more pureness, fear, fervency, reverence, repentance, strength and force to resist my flesh, when I am with him, then when I do read. Besides, I know that he never will ask an account how much I have read & studied, but how I have honoured and loved him, yet hereby I will not seem to condemn reading, chief in those who know not the ways of God, nor the government of the spirit, nor cannot frame in good order their thoughts, words and deeds, as they should do, to those I say, it is necessary that they should read a long time to become prompt & ready in spiritual & inward exercises. For other wise it would be a great madness, presumption: nay, a contempt & despising o● the king, that a clownish fellow who knoweth not the use, custom, and language of the court, would come personally to speak with the king, in the presence of all his Lords & nobles, & now being in that midst of his talk, should cast forth unwise & foolish words according unto his custom, for this should turn to his great shame & confusion, for the king would command him to be driven away, so that it should have been better for him never to have presumed to show himself before his Majesty. And thus it is with spiritual matters. But those that have gotten the knowledge of God, and of heavenly things, either by reading or hearing prayer, is much more profitable, & a more excellent an exercise then reading, being now somewhat acquainted with the manners, use and custom used in the spiritual and heavenly Court.  
And when I am now before my Lord, than I take heed that I turn not my head, eyes, & body, hither and thither: because it is a sign of contempt of his word, when one speaketh unto him, and then turneth his face another way. Declare this unto me, quoth Desire, somewhat better, for I do not well understand it. When I, answered the Love of God, speak unto my Lord, and cast my mind and cogitations upon other matters: then I turn him my back, and not my face. Therefore I think and persuade myself, that he always seethe me, and never turneth his eyes from me, for to mark what I say, what fervency I have, what reverence I show unto him, likewise in what repentance, love & unity, I do exercise myself. Then afterward I humbly thank him for all his benefits bestowed upon me, and generally upon all creatures, having them oftentimes in my mind, and rehearsing them unto him: because I know that he cannot abide any unthankfulness, or that in any wise we should forget his goodness declared unto us all.   

The eight Chapter entreateth of the third degree of the Love of God.  
SEeing I have now spoken unto thee of the first degree o● love which I bear unto my Lord, which is to be careful not to offend him, and likewise of the second, which is to do all that he commandeth me, yet I am not contented with these two, for the great love which I ba●e him, but have toyn unto those two first, the third degree which is, to do all that I am able to think or imagine, for to please and to be acceptable unto him, whereby do you know qd Desire, that you do that which is pleasant in his sight? By two things answered the Love of God. The one is, to love that which he loveth, and the other, to hate that which he hateth. As concerning the first, to love that which he leaveth, thereby I love my Lords only son, who is the fairest, gentlest and most worthiest, that ever was or shall be, being like unto his father in all things, and yet the most obedientest that was or ever shall be. This son be loveth as much as him self, because he is more like unto him, than ever son was unto his father. And the unity and love between the father and the son is so exceeding great, that they are both one, of one will, force, power, wisdom & majesty. And although they are distinguished in persons, are notwithstanding but of one substance and essence. My Lord did make with his own hand for this his son, a shepherds garment wherewithal being clothed, came out of his Father's chamber, yet never was from him, but always with him, and is daily conversant with us in this house, for otherwise we could not see nor know him: and thus appareled, his father sent him with a basket at his arms through the whole world, & likewise through this wilderness to seek out his sheep that were lost and run astray. And as he was walking through the desert, his father suffered him to be slain by the wolves, and devoured by dogs, and in no wise would come to aid or assist him, although he was able enough to have done it, but his will was, that the wolves should tear him in pieces, and put him to the most cruelest death that could be invented or imagined, and should use him the worse because he was a kings son. And this did our Lord for mere love which he bore us, because that all they which are of his household might perceive and see how dearly he loved us, in that he hath not spared his own son, but hath given him in sacrifice for us, therefore are we bound to love him also, because he loved, us so much before. when the Love of God was telling this, Desire wept bitterly, so that his heart seemed to break in pieces. The father loved the son so much, said the Love of God, that although he suffered him to be put to death, yet through his omnipotency did soon raise him up again from the dead with more glozie and triumph than ever before, carrying with him those sheep, for whom Bee was come, having a special care over those whom he had yet left in the desert and pastures to wax fat. And thus he returned into his father's chamber, where he now sitteth at his right hand, making daily intercession for us, and excusing our infirmities for the unspeakable love which he beareth unto mankind: & I believe that if it were not for his sake, the Lord would have cast us long agone out of this house, for our great wickedness sake, because we serve him so negligently, without any zeal or affection, and so highly do forget him, & put him out of mind for every trifle and small occasion. The Father loveth his son so dearly, that I believe not that there is any thing in this world wherewith we can do him better service, then in loving of his son. Therefore I endeavour myself to love & please his son. wherein, quoth Desire, do you love and please him? when I, answered the Love of God, remember his holy life, his exceeding great travail, his death, & his blessed doctrine, & endeavour to conform & frame my actions and manners unto his life, for when my Lord doth see one resembling the life of his son so much the more doth he love him: and therefore it was his will that he should come to visit us, dwell with us, and teach us how we should live, for we lived before even as beasts, and therefore the Lord did send him unto us, in steed of a mirror, and looking glass, that all men who were desirous to know whether their will, or actions were bad or good, should behold his son's life, for in the world there is no surer & better, touchstone than it. The second whom my Lord loveth, is my page, called Neighbourly love For he loveth this lad so tenderly, that all that we do unto him, whether it be good or evil, he doth take it as it were done unto his own person. In what love you this boy, quoth Desire. First ol all, I esteem him to be better than myself, and although I do supply a great and high office, yet am obedient unto him in all lawful & good things. I take heed in no wise to hinder or endamage him, but I show him all love and friend ship that I am able. I have no ill suspicion of him, but rather do always defend and excuse him. I ●narie him not i● words nor dee●es, but I suffer patiently his natural weakness and infirmity, I ●●●rie him, I do not back ●●●e him, nor will not suffer any man for to do it. I wish that he should exceed me in love which I bear to God, and that it would please almighty God to make him better than myself. I in no wise ennie his temporal or spiritual blessings, or any thing that belongeth unto him, but rejoice in his prosperity and welfare, his loss adversity and sorrow doth heartily grieve me. Further, I think him to be an Angel of the Lord, and that I am unworthy to be his slave & servant, and this do I because my Lord loveth him so deorely. I love also the affairs of the common wealth, having a special care over them, because they appertain to the service of the Lord, to his honour and to the maintenance of his house. Therefore I do mine endeavour that nothing be neglected, chief which concerneth any godly exercise, as is reading, fasting, chastening of the flesh, and such like, although some do but little esteem of these things. Further I remember that I know him better than any other creature, because I have received more at his hands then any. And seeing that other servants serve their earthly masters, with great attendance and diligence, why should I not serve my Lord, who hath chosen ●●●e to be his chamberlain above any domestical servant? And although all the world should fail, and there should none be remaining, yet I will never be unfaithful unto him till death.   

The ninth Chapter entreateth of those things which the love of God hath, an● of the conclusion.  
THe other of these two things whereof I have spoken unto thee, and wherewith I seek to please my Lord, is to hate the which he hateth. Therefore I set before me, that my Lord hath two enemies, the one, the world, the other my flesh, therefore I have determined with myself to hate them mortally, & never to contract any league with them: & because I might the stedfaster remain in my determination, I use these means, never to recreate myself with them, to speak or frequent their companies, unless my Lord doth command it me, whose commandment I esreene more than my determination. And therefore I have desired the lieutenant of the house, that be send me not about such business whereby I might recreatemy self, as in towns, cities, countries, or among people, for I esteem this a great contempt and despising, but when I am commanded, than I obey. And although my Lord for certain affairs commandeth me to go into the world, yet his will is, that I in going should not loiter, and in returning should be found faithful unto him, and in no wise should use any falsehood practise treason against him, but should withdraw myself as soon as it were possible, & come again, for I know certainly, that how narrowly we look to ourselves, and as much good as we can do, yet we are like to get there nothing, but are always in danger to lose much. In this sort I hate like my sins, iniquities, uncleanness, carnal motions, weeks desires and unnatural passions, and am vetie pensive and sorrowful that they dwell within me, knowing that they are contrary to my Lords will & do altogether displease him. Therefore I endeavour myself always to amend through love. Like wise for the love of him I eschew and fly from all those that are in his house, except it be in things of necessity and love, withdrawing myself altogether from them. Wherefore do you so, quoth Desire. Because now a days there are no spiritual prayers, love and goodly zeal practised and exercised, and those that boast of the knowledge of God, commonly decay in slothfulness  
Therefore I will accustom myself to be alone, and addict myself to prayers, that my soul may receive and feel some comfort and joy in the Lord, and I learn to love him as it becometh me, for to that intent I have forsaken the world, and all the vanities thereof. But quoth Desire others will account you fantastical & partial, and every man will cast his eyes upon you, it is no matter answered the Love of God, for I should not serve to please man, and chief in things which are contrary to God. And when I give no offence to my brother, I care not what the world speaketh, so I do my duty in that which is commanded me, And therefore if thou wilt have and possess me, do as I do.   

The tenth Chapter entreateth, that the Love of God brought Desire to the house.  
DEsire was amazed at those things which the Love of God had told him, and after long studying, said: When you do all these things, have you then any need to stand in fear of any body? I truly answered the Love of God, for I must be very careful that I be not puffed up in vain glory for my good works, or entangled with self love, for if I gave any place unto these, my Lord presently would thrust and turn me out of the doors. Therefore I have always at my side my mother Humility. I pray you quoth Desire, to lead me into the house, follow me said the Love of God, for thou hast been now long enough with me, and I will bring thee to another of my fellows who hath a greater office than I. How is he called quoth Desire. His name answered the Love of God, is To desire God. Desire went merrely accompanied with the Love of God, to seek out To desire God, & when he had found him: said unto him: my Lord I would it would please you to entertain me as one of your servants. Desire's goodwill did greatly please To desire God, and said unto him, it is needful (so thou wilt be with me) that thou be first well instructed by my fellows, for thou must know, that of the wine which floweth out of the hogshead of the Love of God, is made To desire God. Therefore do not deceive thyself, but see that thou be first well provided and replenished with the Love of God. My Lord quoth Desire, I have dwelled long with the Love of God, and he hath instructed me in all things which I must do, and with God's grace I will endeavour myself to put all things in ure and practice, but I cannot warrant you whether I have the Love of God, or not, for he only knoweth who doth love him, and in these things the vest is to humble himself. As for myself I can not assure what I have, but only this dog called goodwill, and yet I think not that he is mine because he was but sent me. To desire God did take a great delight and pleasure in all these words, and chief because Desire did not persuade himself that he had the Love of God, I pray you Sir, quoth Desire, to tell me your nature and conditions. Even as a man said, The dersie of God cometh through the knowledge of himself to a hate and despising of himself, so likewise through the knowledge of God, he attaineth to Desire God. And whosoever doth possess me, he hated all worldly things, for I do frame in him so noble and excellent a mind, that he thinketh himself to good, to desire any thing else, than the chiefest and the soverainest good, which is God only, beside I make him very great & high tanored with God, & although he is but of base kindred, yet I make him a mighty king, & whosoever doth enjoy me, his mind runneth upon nothing but upon God only, he speaketh nothing but of God, for where his treasure is, there is his, heart also. And that which a man hath conceived in mind, the tongue commonly speaketh, for the mouth doth always bewray the inward affections of the heart. To the hungry I am meat, and restority, I am the chiefest in this palace, and ain Chamberlain to love and Charity, I have power to bring those in, whom I will that are my friends. I am the preacher, who goeth through the house trying, until my Lord doth awake, & cometh forth of his chamber, for to speak with those that do call upon him. Whom think you did awake us, when thou didst stand long before the gates, knocking with the two hammers hanging at the door, called To sigh and weep, but only the continual barking of thy dog. I am the surest messenger, who cometh first at the gates, and goeth to the Lord, who followeth him always, and is next unto him. I have in my power the fruit of a tree, that which we that are here within have to deliver out, and to give to every man thereof to eat, called See God. Is it a sweet fruit, said Desire, for they gave me an other to eat in the house of Humility, which was somewhat bitter: and chief at the first fell somewhat hard & uneasy to be swallowed. This fruit quoth he To desire God, is marvelous sweet and pleasant, but to some more sweeter, and of pleasanter taste than to others, which happeneth after the good appetite and stomach that they have. And the sounder that their taste is, and their teeth the better, thereafter they find this fruit the sweeter and more pleasant. For some there are, who have rotten teeth, & to those this fruit is unsavoury, for they are not able to chaw it. And some do eat it without appetite or hunger, because their stomachs are already overladen with other meats, and to those likewise it is unpleasant, because they cannot well digest it, although it doth them but final hurt. And some there are, whose taste is marred through a fever, or an unnatural heat, and these know nothing of this fruit, but only by hear say. I pray you qd Desire, let me taste of this fruit. I am glad answered To desire G●d, art thou willing to taste of it, for it is not possible, that we during this life should satisfy ourselves, or sil our bellies with it, but only taste how sweet and pleasant it is. Wherefore quoth Desire? Therefore answered To desire God, for if man could here satisfy his appetite with it, & feed plentifully unto his own will of it: he would never be willing to leave this prison, and go to heaven, having here of this fruit sufficient enough to maintain him. But for the better understanding hereof, we die almost for hunger, and are famt and feeble with too long fasting, looking always for the time till we shall come to the banquet of our sovereign Lord and Ring. And even as a heart doth thirst in the Summer after the springe of water: so likewise do our soul's hunger after that day. This fruit is of such force and virtue, that only a small bit doth fill our stomach so much, that it is not able to contain more, how great a feeder soever a man be. But when we shall be with the Lord, than he will give us greater & stronger stomachs, that we may eat plentifully enough of these fruits, without any hurt or surfeiting: for if any would eat here in this li●e, more then their stomachs were able to bear: it would more hinder then profit them. Therefore it is needful, that we eat but a little and inoderatly of these fruits, till we come to that place, where we may fully satisfy ourselves with them, whereof we have now but a taste only.   

The eleventh Chapter entreateth how to Desire God, did prepare Desire for to eat of the fruit.  
I Pray you sir quoth Desire. let me have a taste of these fruits so much or little as it pleaseth you. First answered To desire God, because this fruit doth never remain but in a pure vessel, it is therefore most necessary that thou dost make cleave thy teeth, wash thy eyes, mouth, face, and hands. But where shall I come to water here said Desire, I will bring thee to a fountain of life, answered To desire God, which runneth and floweth both night and day, and is called Godly exercise, beside I will call some Damsels of the house, that will be willing to wash and cleanse thee: Desire was glad in tarrying for these Damsels, and saw presently To desire God, accompanied with these Ladies: and said, Behold friend these Ladies must wash thee. The first is called Courtesy, the second Unity, the third Pity, the fourth Mercy, the fift Amiableness, the sixth Favour, the seventh Meekness, the eight Zeal, the ninth joy, the tenth justice, the eleventh Fortitude, the twelfth Providence or Forecast. And this last will give thee an herb that will provoke thine appetite, for to eat thy meat with a better stomach. For this fruit is only ministered to the hungry, and not to any other. The thirteenth Damsel is called Long suffering, the fourteenth Constancy, the fifteenth Peace, the sixteenth neatness, the seventeenth Diligence, the eighteenth Prayer, the nineteenth Labour, and the last am I to Desire God. And I am always found in this company And so long as thou art to be found among them, they will further thee greatly in the eating of this fruit. And whensoever thou dost eat them, they will go always with thee, and never forsake thee, unless thyself bears them away, and dost misuse them, for they themselves are wondrous desirous of this diet, and no sooner they fee this fruit, but presently they swarm about it, even as bees about the honey, and there is no surer token that one hath had a taste of these fruits, but when they see these Damsels about the door. Desire was glad when he was washed, and had tasted of the fruit. Brother quoth to desire God, seeing thou hast done this, thou must now sing also, for the servants of God do always sing after their meals, praising and thanking the Lord. And h●●t is 〈◊〉 b●o●e in the ho●●● t●at can not one in the ho●● that can not 〈◊〉▪ How shall I sing quoth Desire, Let us go within the house, said To dessire God, where ●●ll the Musicians dwell. The ●●rst is called Blessing, the second Honour, the third Praise, the fourth Thanksgiving. With these must thou sing, for they are very good and skilful musicans, and have all good doyces. The first physician called Blessing, singeth the Superins or trouble and praiseth God for his great liberality. The second who supplieth the Contratenor called Honour, praiseth the Lord for his unspeakable and incomprehensible wi●●bom. And the third who is c●lled Praise, singeth the Tenor, and praiseth him in his endless goodness, bounty, excellency, and generally in all that God is in himself. The sourth is Thanksgiving, and serveth the Base, who thanketh the Lord for all that he hath created, and for all his benefits most liberally powered & bestowed upon all his creatures.   

The twenty two Chapter entreateth how Desire did learn to sing.  
THe music and the manner thereof did please Desire greatly. Behold quoth to desire God, wilt thou go hence, and return again from whence thou art come, where should I travail answered Desire, for to be better than I am here where I am come with so much pain and labour? Now that I am welcome to a place where I may line in quiet, and be comforted, I am not minded to change, for they say in a common proverb. De that is in bliss, let him remain where he is. And I tell you sir, I will not go hence, unless you do thrust me out of the doors. It is not our custom, qd To desire God, to turn any body out of the doors, unless they themselves do desire it, but rather do entreat them to stay. But because they may know that we stand not in need of any body, therefore sometimes do ask them, if they are desirous for to go or not. But because thou art willing to tarry here with us, thou must not be idle. what must I do qd Desire. All that they shall command thee answered To desire God. And when I shall not be commanded at all, said Desire, what shall I do then? Sing answered To desire God, praise, thank & magnify the Lord. And whensoever thou art about thy business, & dost that is commanded unto then, then thou mayest yet sing to thyself, for to keep thy thoughts from idleness. Further will't thou please our Lord, and become his familiar friend, see that thou goest to speak oftentimes alone with him, and if thou wilt profit greatly, be daily conversant with him. Then shalt thou hear his answers, who will disclose unto thee many secrets, whereby thou shalt grow familiar with him, & become one of his minions. May every man who will, said Desire, come in his chamber and speak with him? I quoth To desire God, as far as he hath Humility in his company, I tell thee that it is his greatest joy that we should come to him, and awake him, for he is of this nature that he cannot abide to be alone, and how base & simple soever a man is, yet he rejoiceth greatly in his company, and will have him to remain with him continually. For his nobility and worthiness is so great, that he doth not regard the external person, for there is no exceptions of persons with him, if his spirit be humble: for one man hath cost him so dear as an other, and hath created than all of one substance, the earth. I which more is, the base & viler the person is, if he doth but debase & humble himself, the greater favour and courtesy he showeth unto him, and will do him the more good. And I tell thee plain, that the most part of these, that are dwelling here, are but of simple parentage & progeny. For God hath chosen those for his service, who were the abjects of that world, to the end that no body who dwelleth here should think him to be received and entertained for his deserts & worthiness, but only through the goodness and mere mercy of God. Therefore if thou art willing for to dwell here, and desirous not to lose, but to profit & further thyself, and procure that thy song be acceptable unto God, remember these four parts. The first is goodwill, the second Humility, that third Patience, the fourth Love or Charity. And whensoever thou singest with these four parts, thou shalt never fail in thy songs. And although sometimes thou flippest a note or two, or else dost not sing fast enough, presently thou shalt come to the right tune again by hearing only. With good will thou shalt sing that Superius or Triple, for all that rest doth frame itself after it, and with the second and third, namely with Humility & Patience, thou shalt sing the Contratenor, for Humilities & Patiences doings are contrary to a man's will and wilfulness. And with the fourth, namely Love, thou shalt sing all manner of music whatsoever, & that with thy soul. & the sweetness of that holy Ghost. But above all things do not forget to eat the fruit, which thou hast eaten in that Palace of Humility, namely to Distrust in thyself, and the greater thy love and desire is towards God, and the greater friend thou art of the Lord, give him the more of this fruit, for he loveth them well, & gladly eateth of them.   

The thirteenth chapter, how to desire God, did bring Desire into the chamber of the Lord, & beside entreateth of an instruction to Prayer.  
I would pray you for to get one savour more at your hands, which is, seeing you have entertained me, & granted that I shall dwell here, that it may please you likewise to bring me to my Lord, for to know him, & to do unto him homage & reverence. I am contented, qd To Desire God, go with me. Desire went trembling that he now should speak with so mighty a king & monarch in his chamber, and stand before his divine majesty, and was taken with such fear & trembling, that he neither durst nor could come before that Lord, in as much that he was minded to turn back again. But when he remembered again the nobility and unspeakable courtesy and goodness of this king, & how loving & affable▪ he was to every man, he comforted himself upon his graciousness, there upon putting only all his trust & confidence. Tarry for me here at the door, said to desire God, for I will go see what my Lord doth, and tell him how thou art here to speak with him, Desire was yet fearful, studying what he should say unto the Lord, when he should come before him. Come hither qd to desire God, I have told my Lord how thou art here. Go in therefore, and I will stay here for thee. Desire began with great reverence to go through the chamber of presence, & as soon as he did see the Lord, fell down flat upon his face weeping bitterly, & durst not once lift up his eyes, for he remembered that he had been a mortal enemy of his Lord, & had done him oftentimes great injury and wrong, in as much that he was not able to utter one word, but only did sigh & weep, thinking always that now he was in the presence of this endless goodness, whom he had so oftentimes, & so grievously offended. What meaneth this, qd our Lord, wherefore dost thou come hither? dost thou not speak? Arise, & let me know thy desire. What can or shall I speak before thy incomprehensible Majesty? answered Desire. O my Lord I am not worthy to open my vile & unclean mouth in thy sight, but suffer me now to bewail by silence, sighs, & tears, my forepast wickedness & iniquity. Wherefore art thou come hither quoth our Lord? I I am not come hither my Lord, answered Desire, for I do not think, that I have deserved to dwell here in thy house, and yet less to come in thy majesties chamber, & presence. Who hath bronght thee hither then said our Lord: Thy grace hath drawn me hither, hath caused me to be called, & commanded to let me come in, & to have access unto thee. I cannot tell my Sovereign, what cause hath moved thy majesty here unto, or wherein thy grace hath need of me, for it would suffice me & be too much, that such a one as I am, might be the lest of the servants of thy house, & yet deserve not so much, and am altogether unworthy of it. But seeing thy goodness hath now called me, and that inpleaseth thee, that I should dwell here & speak unto thee, open thou my lips, and teach me what I have to say in thy presence, power in me the spirit of fear & reverence, to the end thy Majesty be not offended, or in dishonour served by me, & despised of such a wicked and vile sinner as I am. Rather I would be ready to suffer a thousand deaths then to offend and despise thy highness. For hereby I should dishonour and injury the Angels, archangels, & all Celestial powers, who entirely love thy goodness: & serve the with such zeal, glory, & reverence. Declare unto me O Lord, what I shall speak & direct me in all my doings, for I commit myself wholly into thy hands, yielding my soul & body wholly unto thy majesty. Give me O Lord that spirit of Humility, to the end I may serve thy congregation and children the better, and that my service may be pleasant & acceptable in thy sight for thy name's sake, and that thy majesty may be honoured & praised in me.   

The fourteenth Chapter entreateth of the instruction which our Lord did give unto Desire, for to rule and govern himself.  
ARise, quoth the Lord to Desire and fear no more: and if thou hereafter wilt become a new man, & such a one as y● oughtest to be, than I will remember no more the injury which thou hast done me, and put out of my memory all thy misdeeds & offences, wherewithal thou hast grieved me so oftentimes. But because thou inaiest amend and become better, I will teach thee four words which will not profit thee a little, if thou dost remember and printest them in thy heart. Take these two, I, and thou, which are the two first: and the other two Slave and King. And if thou canst rightly put these words in practice, they will bring thee to great virtue & perfection, & defend thee against all thy natural and unbridled affections, & cause thee to remain and live with every man in peace & unity. I pray thee, my only Lord, and Sovereign, qd Desire, that it may please thee to show unto me, how I might best exercise myself with these four words? Thou mayest refer all thy exercise to these words, for they contain in them a great and deep knowledge, whereof one might write great volumes, and whereby without books one might likewise attain to great perfection, Therefore whensoever thou comest to speak with me, or goest about any thing which is commanded thee, & art altogether faint, cold, & unwilling then persuade thyself, that I do speak to thee these words, I & Thou & no more: & thus forget all the world, & think that there is no body in the world, but I and Thou. The other two words, Slave & King, shall serve thee, for to deal and frequent with them: first of all, in imagining that y● art Slave unto them all, and by these means thou shalt become humble and obedient. Secondly, that thou art thine own King, & that I make all kings rich, & bestow upon them pleasure & goods abundantly. Let this instruction at this time suffice thee, and thus departed in peace.  
Wherefore wilt thou O Lord, that I should go away, said Desire, because answered the Lord, thou shouldest not think that thou hast deserved it, and art worthy to remain always with me but only as long as I think good, or whensoever I call or send for thee, to the end thou become not presumptuous or vainglorious. Therefore whensoever I will have thee, I will send for thee, yet before thou goeft hence, leave thy heart with me, to the end in what place soever thou comest, that the chiefest & the best may still remam with me: I am hereunto willing my Lord qd Desire, I give thee trancke and freely my whole heart. I am content answered the Lord, that now it remain with me, but think not that thou canst do it so oftentimes as thou wilt thyself, and beside I will never keep i● with me without the profit and furtherance to humility. But yet of one thing, which thou knowest not, I will admonish thee, which is, the more crosses, adversities and miseries I lay upon my servants, the wore joy, comfort & blessedness I am minded and endeavour to bestow upon them. But wilt thou leave thy dog Good will here to me, for will may he remain here if thou commend him every day unto me, & do not thyself take him away from me. Wherefore qd Desire, is it necessary to commend him every day unto thee, once would it not suffice? No, answered the Lord, not because I should forget it, but because thou shouldst not come to forget me, & that thou mightest always have occasion to have me in remembrance, to the end I may do thee good, and come to succour thee in time of thy trouble & necessity. For what doth it help or profit me, whether thou hast me in mind or not? I thank thee my Lord, qd Desire, that thou dost acquaint me before with thy will and pleasure, whereby only thou worliest and bringest to pass in us all things, as if thou shouldest seem to stand in need of us, where it is only but to our profit and salvation.   

The fifteenth Chapter how Desire did exercise him in these four words, and what profit he reaped thereby.  
DEsire departed out of the lords chamber, leaving: his heart behind him, and did find to Desire God watching at the door. What hast thou done so long within, qd to Desire God. Dost thou think that many words please the Lord? Sometimes thou shalt do more with one word with him, then with a hundredth. Ah Sir, answered Desire, I think that I have not been long with him. Go within answered to desire God, seeing thou are now entertained here. I will go into my chamber, said Desire. Go in the name of the Lord, quoth he. Desire daily remembered the four words, which the Lord had given him, oftentimes repeating I, and Thou, Slave, King, and sometimes did part, confound, and mingle them together, but they fell always right, for he took the one and said I, and then the other Slave. Yet I speak right, quoth he, for I am for the love of my Lord a slave. Sometimes he took the other and said, I King. I do not miss yet, for I am a king, said he, being God's servant, for to serve him, is to command, to govern, and to be a mighty Prince.  
FINIS.