¶ A devout epistle or treatise for them that been tymorouse and fearful in Conscience which treatise if it be well red over & followed will bring the readers out of all scrupulosity of Conscience and servile fear/ & bring them to the holy fear and Love of almighty God. Compiled by a brother of Zion (Called wyllyam bond a Bachelor of divinity) on whose soul jesus have mercy. And sent to a devote religious woman of Denney. At the Instance of one of her spiritual friends. And by that same friend overseen/ & divided in to twenty chapters, to the more comfort of the readers. And it may be called the Consolatori of Timorouse and fearful Consciencies.   

¶ A Preamble or Introduction in to this treatise & of what thing he entendyth to speak of. The first chapiter.  
Devout Spouse of jesus christ. Our lord ever preserve you in his mercy/ and increase his grace in your soul so to proceed from virtue to chief in this our painful pilgrimage: that like as now ye be spoused to the son of god by grace: so finally ye may attain to be perfectly married to our said lord in glory everlasting Amen. ¶ your charity moveth me to write unto you though unaquayntid/ because ye have sent to us many & divers tokens undeserved on our part. I require you for the love of our lord that ye do no more so. All our labour & diligence should be to have tokens sent to us from heaven. what thing or pleasure in this world may content & satiate the souls of them that have despised & utterly forsaken all this world with his pomps and pleasures for the love of jesus christ. Truly no thing. For these worldly pleasures may be rather a let & great hindrance to the holy loving soul/ if it keep not the self lose & free from all such vanities Do delicate & precious is the love of god/ that those parsons which intend to have it/ must not only despise all worldly pleasures: but also their own will & appetites. And no marvel: for this love of god is more pleasure & treasure to man then all the riches of the world. This notwithstanding I suppose that such temporal tokens have been suffered/ used/ sent/ & received of holy parsons▪ not for any pleasure that should be taken thereof: but as signs and tokens of perfect love & charity. wherein they be unied & knit in our lord god that sendeth or receiveth such tokens. Now good sister I wots not what I may write unto you for ghostly exhortation & spiritual comfort. because that before this time I have neither written unto you/ ne yet moche otherways have been acquaintid with you. But your spiritual friend hath so instantly moved me thereunto: that I can not conveniently deny his godly & devout request. Beseeching our most merciful lord/ that it may be to his honour and your spiritual comfort.  
ANd for as much as the holy prophet David sayeth. Inicium sapiencie timor duni. 
Psalmo. C●  The holy fear of god is the begining of all ghostly wisdom and spiritual building. And the apostle Paul sayeth Charitas est vinculum ꝑfeccionis et finis precepti. 
Coloss. three ●  charity or the holy love of god is the end & knot of all perfection. Therefore to combine the beginning of ghostly wisdom to the end of perfection. I purpose somewhat to declare of these tow according to the sentence of holy scripture/ and after the mind of holy doctors & saints/ declaring the same for the spiritual consolation & ghostly comfort/ of such devout souls. as be somewhat timorous & fearful in conscience.   

¶ what is the holy fear of God. The second chapiter.  
This holy fear of god/ is a spiritual reverence which the soul of man hath to his maker as the natural child to his father. The child will not displease his father/ be cause he so loveth him naturally/ that he had liefer suffer gre●e pain or than he would be out of the favour of his father or to be separate from his presence. This is a kind natural reverence and a childly fear. And such is the fear that we ought to have to God. Our fear to god ought to be a kind loving reverence/ so that we had liefer suffer all pains then to be separate from his grace. 
●cda. second ●uestio. ix.  This as saint Thomas sayeth is the most perfect fear/ that man may have in this world. This fear although every crystyan man & woman should have: yet more specially those that been the spouses of christ/ ought to have the holy reverence/ and reverent fear of god. This reverent fear is the lock of all perfection. It keepeth & preservyth man ever in the love of God. and will not let him return again to sin. It ever cometh with charity/ that is the holy love of god/ and departeth with the same It ever lenyth and ceaseth upon charity/ and encreasyth with it. And never may be separate from grace None may have this. but those that been in the grace and favour of god. And none may have this excellently/ but the spouses of christ jesus & such that hath forsaken the world for his love.   

¶ what is the servile fear & what yvells cometh to us there by. The iii Chapitre.  
ANother fear there is/ that is assimiled & compared to a bondman/ or a hired saruante/ which doth fear and dread his master for his cruelty and justice/ ever keeping and fulfilling his commandements for dread of punysshement/ or lest he will take his wages from him. This fear contenteth not god/ but rather if it be undyscretly used/ moche displeaseth his grace/ and specially in those/ of whom god looketh to have an higher reverence/ that is the holy loving fear that I spoke of before. These been or should be all religious parsons. They ought to render to god an holy loving reverence/ and not to fear god in his justice only with a mistrust of his mercy/ supposing for every tryfull damnation/ in their erroneous conscience. This is the servile fear/ this contenteth not god. but if it be used undiscreetly/ it sore displeaseth him for it taketh his honour & his due reverence from him/ as moche as man may. This fear the great sinners of the world hath some tyme. They fear damnation/ their conscience putteth them in remembrance of their sin/ although for lack of grace they have no remorse of the same. But in religious parsons commonly it is more trouble/ then other sin or danger/ for it draweth them to a scrupulosity & fear of spirit/ that it maketh them think that all that they do is nought. and yet they be in grace and live full holy/ but not so holy as they should do. if they laboured to put that servile fear away. for if they would/ they should profit moche/ & go forth in holy life/ where as now in this fear/ they other stand still/ or go backward. For this servile fear so pressyth down the holy love of god: that it may not have liberty to spring as it would. It also quenchyth the holy fear above said. For the holy reverence lyftyth the eye of man's soul ever upward to god/ where contrary wise/ the servile fear fireth the eye of man ever in hell/ for there is nothing in   

of hell more than they do. But to the servants of christ the religious parsons which with all their minds and study applieth themself to serve god daily/ and never to offend his grace/ it is necessary to use this foresaid meditation of fear with dyscresion/ in time/ place/ and circumstance convenient. As when they been dull/ sluggish/ and not prompt or ready to ghostly work. Or when they have carnal thoughts/ or vain glorious thoughts/ or such other/ that lettyth them from the service of god. Then a meditation of the pains of hell/ or of gods justice is necessary as a prick/ to prick them forth and to quicken their dull soul to do their duty. Otherrwyse it may do hurt/ and abate their love/ which should not be/ for in love resteth all perfection. This I write by cause many be deceived in feting and dreading god/ and specially some religious parson's/ taking the one fear for the other/ weening that they render to god the dew fear/ and holy reverence/ and it is not so. For they only dread him for his justice/ and so give him but a servile fear/ which contenteth him not.   

¶ How of servile fear cometh scrupulosity that moche trobelyth the religious parson. The. fifth. chapiter.  
furthermore this servile fere undiscreetly used bringeth them to such a scrupulosity of conscience/ by the reason whereof. they been brought to such a marvelous trouble of spirit/ that neither they can profit in grace/ and in the service of god: nor ye can not do their duly as they should do/ to their lord in time and place convenient. And all is because that they know not the nature of that spiritual disease/ called scrupulosity. And to what gebardyse/ parels & confusyons/ it may bring them if it be not removed and put utterly a way/ which is very easy to all them that be wyling to live in piece of sprite/ & holy love of god. For how many they keep their lord in their heart continually/ whose conscience is full of trouble by scrupulosity/ sith scripture sayeth/ that his mansion & dwelling place is ever where peace is. 

In pace fatus est locus eius.  
Psal. lxxv.   Then the mansion of god may not be fixed in a scrupulous soul/ which is ever troubled & full of waverynges and doubtfulness. And though the tabernacle of grace for a time may be in their soul/ yet there it may not continually abide. by the reason of the great trouble that is in their conscience. How may grace abide in that conscience that maketh deadly sin of every venial sin. And some times by their erroneous estimation & scrupulosity. they make a grievous mortal sin of that/ that is no sin at all but rather verteu. Example. 
A good example.  when such a parson hath used long time private prayers and devotions. At the commandment of his prelate/ when he should do the work of obedience: then his scrupulous conscience will bind him to the contrary. & say/ it is deadly sin to leave his devotions unsaid And also moreover when he hath used certain prayers of devotion/ to the which he is not bound of duty. sometime is scrupulous conscience will prick him so with fear that he dare not omit & leave such voluntary prayers for any cause reasonable. And that is a great foolishness. even such been all scrupulous persons. that bindeth them to their erroneous conscience. which they ought to refuse/ remove/ forsake & depose/ at the counsel of their prelate's or spiritual fathers. For though the conscience doth ever bind. yet when it is erroneous/ it should be deposed and doth not bind precysely/ for it may & should be put a way. To whom may a scrupulous religious parson be compared? 
● comparison  Certainly to a man that walkyth in a way that is most plain▪ pleasant/ and sure/ and yet he will stumble at a pease/ or at a wheat corn/ or at a cherystone/ for a scrupul is called such a little stone. even so of such manner his he worthy grate derision that will be scrupulous in religion. which is the most right/ plain/ sure/ and pleasant way/ that any christen man may walk in/ to god. And yet in religion the scrupulous parson will stumble at every straw/ and sometime make that thing that is virtue/ by his weak conjectures & corrupt estymations to be vice/ & that sin that is but venial/ to be grievous & mortal. And the cause of all this is for he knoweth not the nature of scrupulosity. He knoweth not what it is/ & whereof it rysyth/ or breedeth/ what things they be that nourisheth it/ what things maintaineth it/ to what gebardy it bringeth the parson that is infect with it/ and how & by what manner they might have remedy to remove it and utterly put it a way. By cause that all these premisses sometime be unknown/ the parsons that be scrupulous be marvelously troubled & brought to so great fear of conscience and spirit: the scantly they can go forth in the service of god as they should do. And yet the thing that troubelyth them is but a trifle in it self/ and soon removed if they would put there good will there unto. undoubted to the great increase of virtue in their souls. Therefore/ for these aforesaid causes & effects of scrupulosity. I shall teach somewhat for the comfort of the said parsons/ and first what is scrupulosity.   

what is scrupulosity. The vi Chapitre.  
¶ scrupulosity is called sometime pusyllanimite sometime the fear of conscience/ sometime erroneous of conscience/ and thus it is defined. scrupulosity is a dull tediousness and undiscrete dejection or trouble of the mind/ by thoccasion of imaginations of certain things which seemeth to be contrary. Also it is called the fleeing or abhorring of fear by the which in a mind unstable imagening things for to come that been terrible is caused an anguish of sprite & straytenes in conscience. But that noble Clerk Gerson declareth it more plain and sayeth. 
In comp●…dio theolo. ●… Iten libro. i●… de consola●…one ꝓsa se●…  scrupulosity is a waveryngnes/ or a doutefulnes and a fear that is caused of weak and uncertain conjectures of the mind. As he might say thus. scrupulosity is a wavering unstableness of the fantasy. A doubtful undiscussed and uncertain weak conjecture of reason/ & troublous fear of the conscience. In the which words it appeareth well/ that scrupulosity is not the perfect discussed act of reason/ but rather a weak conjecture without deu deliberation. And that appeareth weal by this. Let a scrupulous parson be asked counsel of an other in those things in the which he is tangled himself/ and some time he will give wholesome counsel without scrupule/ and that he can not give to himself/ wherefore it is plain that scrupulousness doth not proceed of perfect deliberation. For it is but a weak imagination or a feeble conjecture of reason. It appeareth also/ that scrupulosity is not the final sentence of conscience. For if it were/ it must needs bind to fulfil the said sentence/ whether it were good or evil. For after doctors/ the erroneous conscience so doth bind/ as long as it is not put a way/ but it ought ever to be deposed and put a way/ when a thing is finally decreed of conscience/ conscience hath no doubt/ but strongly commandeth it/ as it appeareth in these worldly consciences/ in buying & seling/ where often times though they do wrong/ they put no doubts. But scrupulosity is ever a doubtful fear of the conscience/ wherefore I may conclude/ that a man may do against his scrupulous mind & yet do not against his conscience. Also a man may put a way his scrupulosity/ without committing of sin. but rather sometime with merit. & to th'increase of grace & virtue. For as saint Thomas sayeth/ the conscience. and the fear of conscience been tow things. To do against the conscience is sin. but to do against the fear or wavering doubtfulness of the conscience may be without sin/ what so ever act be without doubt and fear: that is no scrupul/ ne may be called a scrupulosity. And contrary wise. That act that proceedeth not of perfect deliberation/ but is in fear & doubt/ it seemeth a scrupulousness. Thus we have showed you the nature of scrupulosity.   

¶ whereof scrupulosity rysyth or breedeth. The vii Chapitre.  
NOw we shall show you whereof scrupulosity doth breed/ & other pmmysses aforesaid. Though doctors show many & diverse causes that may be occasion of scrupulosity/ yet for this our purpose. 
Antoninus in prima ꝑt● sum. tit. iii. captlo. x.  I note one special cause aft doctors sometime thereof that is to say/ the natural complexion of man/ when our fore father Adam had broken the commandment of god/ where afore his sin he had his body at his will After his sin his flesh was all rebelling to him & full of divers inclinations to vice. Inclinations to Pride/ to envy/ to ire/ to covetousness/ to sloth/ to gluttony/ & to lechery. with many other inclinations left in man/ after the diversity of his complexion/ as pains dew for his sin. some more/ some less/ after the diversity of their natural complexion. Among all. 
One cause of scrupulosity.  I note specially for this our purpose/ the natural inclination to inordinate fear. The which I would chose/ if it were in my liberty afore all the other perilous inclinations aforesaid. For commonly they that of natural disposition been disposed to fears: they other want many of the other/ or else they be not much troubled with them as other be. This natural inclination to fear after doctors may rise of an humour in the stomach called melancholy/ which humour moche disposeth to fere/ & specially in women. which as saint Thomas sayeth. by the occasion of that humour. 
whereof th● fear of w●…men comy● to them.  when they go alone they be undiscreetly feared. & dreadeth things/ that no constant christian persons should fear. For as saint Thomas sayeth. In the night specially they will ymmagyn that they see spirits & beasts and other deformed figures. And all is that their fantasy by reason of the said humour/ which inclineth them to the said fear. This dread should not be in the spouses of christ. In whose heart ever should be the quick remembrance of the passion of our lord jesus/ which maketh all fears to vanish a way. as the flame of the fire putteth a way the smoke. of the contrary/ and the son the shadow or darkness of the clouds. No christian man or woman ought to fear any damned spirits. For the lions of hell be bound and may do nothing to man/ but only at the will of our lord. And our most gracious master christ jesus never doth suffer the enemy to appear visibly to any of his servants that loveyth him. but he giveth them ghostly strength to resist him/ and not to fear him/ as I shall show after by example. And also it was plain & manifestly showed in saint Margaret/ saint julyan the virgin/ saint Kateryne of seen and many other more/ both men and women. And although scrupulosity & fear of conscience may be caused many ways. yet in women and some other that to our lord be right faithful/ it may rise of this foresaid humour & inclination of natural complexion. And therefore as we said before/ in such it is more trouble than danger or peril/ and those in conscience tremble and quake. as the profit sayeth/ where no fear is. nor peril and many times also no sin. 
Psalmo xiii & lii    

¶ How scrupulosity is nourished. The viii Chapitre.  
ANd not only the fear of the conscience or scrupulosity is bred by the occasion sometime of this inclination of nature/ but also it is nourished by an unstable fantasy/ which commonly & often times by thoccasion of this humour melancholy is disposed to imagine though things that been teryble and fearefull-and that is one cause that maketh the conscience troubled and doubtful/ & full of fear. 
another cause of scupulosyte.  which fear is called scrupulosity. another cause that nourisheth scrupulosity is this. where the imagination is much occupied with terrible fantasies/ the mind is much inclined to consider the same And for as much as to the faithful soul/ sin and separation from god is most abhorred/ therefore those things which should cause or follow of the same be most terrible to the mind/ as the justice of god. his final sentence of judgement and reprobation. his most straight examination of all sins. the teryble pains of hell and damnation, that be ordained for sinners. & the acountes that man must then give of every idle word and of venial sins/ be they never so small. and the horrible company of devils & such other. These undyscretly considered causeth the servile fear of god. and that nourisheth the fear of conscience/ & scrupulosity. as the moisture of the earth nourisheth the plant or herb. and even so maketh it grow and increase. And sometime the enemy right well knowing the natural disposition & complexion of man helpeth forwards and moveth by suggestion oft to the consideration of the same and all these doth nourish scrupulosity.   

¶ whereof scrupulosity is maintained. The ix Chapitre  
¶ Scrupulosite is maintained as I note specially of tow things. that is to say/ of an erroneous conscience / and of the most perilous spice of pride called syngularite/ which is when a parson so testyth to his own opinion and to his own reason/ that he will not believe any other. nor follow the counsel of any other. and this is the more perilous yvyll of these tow. For though a parson have an erroneous conscience/ yet if he be meek & will follow council. he may soon put his error a way. & soon be cured of this foresaid spiritual sickness/ called scrupulosity. But if he be infect with singularity/ it is hard to remove the error of his conscience/ except a special grace and good will/ with diligent labour of his own part. 
〈…〉  Singularite is perilous in every person/ but as saint Gregory sayeth/ most perilous in a religious parson that entendyth perfection such if they take an opinion/ or error. hard it is to remove them from it. And specially as he sayeth in the beginning of their conversion to religion Such parson's scrupulous and singular in their own ways/ been apt to be overthrown in all temptations/ and be disposed to receive all the suggestions of the enemy/ & that is be cause they been like to him/ in their inordinat love of their own excellensy which is their singularity. Such will keep the small things of religion precisely. & such ꝑfections as been but trifles. but the great parfections & bordyns of religion/ and specially obedience & meekness they will not keep. Such may be soon known. For pretendeing perfection/ they been ever ready to be full of suspicions/ ready to take occasions ready to set at nought/ despise and disdain the works of other persons. But such manner of persons been sore deceived For they shall never profit in gostlynes/ nor increase in grace/ for god resystyth the singular & proud parson as scripture sayeth/ & giveth his grace abundantly to the meek soul. 

Deus suꝑbis resistithumilibus dat graciam.  
jac. iiii.   Such persons been ever unquiet/ unstable and full of troubles & anguish of spirit partly/ by the reason of their scrupulosity partly/ by their singularity. Their scrupulous conscience will trouble them among in their service. 
Of scrupulosity in saying of service.  when they have said it once sufficiently as their frailty will suffer/ yet they can not be content/ but the fear of their conscience pricketh them/ & so they say it again/ twice or thrice. And worse at the second time/ then at the first. 
De vita spunali anime lectio iiii. Item in tract. de remediis contra pusillanimitatem.  But as Doctor Gerson sayeth. Let such parsons know for a certainty/ that the church bindeth no person to say his service with actual devotion and actual attention of mind in all his service. For than he should offend in saying of it when he hath not actual devotion/ & that is false. For devotion is of god & not in our power to have it but as it pleaseth his grace. Also as saint Thomas sayeth/ it is sufficient that in the begining/ when he should say his service/ that he have an intent to serve god and to do his duty. Their singularity also with fearful conscience commonly doth unquiet and trouble them in their confessions sore. And as doctor Gerson sayeth/ surely without reason. For they will form & make a great conscience of those things that been but trifles/ in comparison/ & light offences/ and such venial sins/ without the which/ it is not possible this life to be continued. In such they will make such precise search and discuss of conscience/ that they will leave nothing unconfessid but make conscience of all their life/ and unwisely more weeping their offences in the balance of the justice of god/ then in the balance of his mercy. Such if they follow not counsel/ & put a way this scrupul they shall come to this inconvenience/ that they shall make conscience of that/ that is no sin/ and confess that/ that is no vice/ nor matter of confession/ and that is not to be done. This smellyth all of singularity/ and specially in them that cometh to confession having competent contrition as this clerk Gerson sayeth/ and sometime abundant contrition/ and maketh their confession sufficiently: yet by the reason of their scrupulousness & syngularite/ they be not content/ nor can be sufficed with one confession sufficiently made/ but sometime they will make tow or more confessions of such small sins/ and so do they unreverence & dishonour to the holy sacrament of penance and mistrust the same/ & both weary themselves and also their ghostly father. 
〈…〉 Psalmo. xiii. ●●. lv. Vbi supra. Caplo. xii.  They quake & tremble as the prophet sayeth/ where no dread is. Such sayeth this foresaid clerk been singular/ more trusting in their own justice/ than in the mercy of god. They ween to make themself so clean/ that they shall have no need of the mercy of god/ but they look to be saved by his justice But let such take heed/ what our saviour sayeth in his holy rule which we have professed/ blissed be his holy name ever more therefore. that if a man would suffer himself to be slain in his body/ if it were possible a. C. times for penance yet for all that/ he should not be worthy to come to heaven/ if god would proceed after the only rigour of his justice against him. Thus we have showed you whereof/ as in part/ and as of one rote scrupulosity doth breed/ whereof it is nourished and maintained that is to say/ of complexion it may spring/ of an unstable fantasy and servile fear it may be nourished and of an erroneous conscience & singular mind it may be maintained.   

¶ Of the evils that scrupulosity bringeth to. The ten Chapitre.  
NOw resteth behind to show what pareyls troubles & ieobardy scrupulosity may bring any parson to. And what remedies for the same. and for all these foresaid fears and troubles. first as concerning the pareyles and ieobardies/ to the which scrupulosity may bring that parson that resteth in it/ there be many & divers. of that which all for lack of time I can not write now. yet one ieobardy I note/ that I find in a notable doctor/ to the which those that been infect with scrupulosity sometime be brought. And like as I have showed one occasion whereof it may spring and breyde. That is natural complexion: so like wise I shall show one pareyl and ieobardy above all other/ to the which it may bring. Doctors/ and specially physyciens determine and say/ that of a certain humour in the stomach/ whether that humour be melancholy/ as it is like to be/ or else a dust colour/ or rather a black phlegm. I leave it to them that be learned in physic but they say/ that of such an humour there rysyth a black & a dark fume to the head/ which so troubelyth the sensis and head of man/ that by thoccasion thereof/ reason is darkened. & that as saint Thomas sayeth/ is the greatest pain that may be in this world / and specially to the faithful soul. For if reason be darkened and may not have his course to discern & discuss parfytly things as him ought to do that causeth in the conscience of man or woman/ A fear & wavering doubtfulness/ and that is scrupulosity. And so long without remedy that fear may grow/ that it will bring the conscience half to consent to things that been wrong/ which for lack of due deliberation/ reason can not discuss nor discern. And peradventure fall to motions of infidelity. to anguish of spirit/ & tediousness of life. thynkeing all that they do to be nought. And that they be forsaken of almighty god. and delivered to the hands of the enemy/ for their sins/ and so fall to desperation. This is the greatest pain that may be in this world/ to the faithful soul. And in patiently suffering this pain/ and in wisely overcoming the same/ there is promised the great crown of glory/ & so much more glory/ that the pain is importable. And certainly/ this pain or some other like. is necessary & much wholesome for the singular person to keep him in meekness/ least he should fall to farther pride and so lose the favour of god & crown of glory. 
〈…〉  There is as saint Augustine sayeth for every sin a due pain. And god of justice hath commanded that every inordinate mind shall receive his dew pain in himself. As the envious heart his pain. The slothful his pain. The glutton his pain/ & so forth of other But among than all/ there is no pain so meyte to suppress syngularyte/ as these foresaid spiritual pains & temptations. The which/ for as much/ as we have showed how they may come & rise in some manner wise/ of the rout of our corrupt nature/ wherefore such may be sometime more pain than apparel. as we have said before. 
Libro pri d● conso. theolo● ꝓsa. iiii. & libro. iiii. ꝓs● secunda. A good desperation.  For doctor Gerson sayeth that there is a good scrupulosity and a good desperation. That is a good desperation that reryth up the dull soul of man/ & maketh it strong in hope. for the faithful soul being in fore temptations & pains/ seeing that he can not deliver & help himself/ he casteth all his thoughts/ heart & mind/ body & soul/ in to the hands of god his maker/ & cleaveth fast to his mercy. as doth the nedyll to the adamant stone. And that soul doubtless shall have comfort of god. which anon as he receiveth/ he is ever afterward more strong in hope than he was before. This is a good desperation. 
Vbi supra. A good scupulosite.  Likewise/ that is a good scrupulosity. that is occasion to remove the soul from servile fear/ & timorous conscience to hearty & fervent love. And that is a good motion of infidelity/ by the occasion of the which/ man may obtain clear faith/ & quick faith in things concerning his salvation. I writ not this/ the only every man that is scrupulous & singular hath these foresaid spiritual infirmities & temptations but also some times/ the strong & faithful servants of god. that had liefer have their hearts pluced out of their breasts then in word/ deed/ or thought they would decline from the true faith. and love of jesus Christ. And for as much as almighty god loveyth them most singularly. therefore he will prove them in the furnace of pain & tribulation. like as he did his natural & eternal son our saviour & lord jesus christ. And the cause is. that above other patiently suffering the same/ they be preordinate to have an higher crown of glory in heaven. For as that noble & devout clerk. whom I suppose ye both knew and loved for his singular virtue doctor Chubbes/ in his conflate/ compareth the sweetness of devotion/ & faruoure of charity unto milk. 
conflate is ●e name of 〈◊〉 book.  with which. god often times doth feed and nourish his tender children/ & such as been tender in faith/ weak in faith/ weak in hope & feeble in love. But the strong servants & champions of god. been fed with a more strong meat/ as with pains/ labours/ commandments/ ꝓfections & great troubles/ temptations & adversities. which if they suffer patiently and so proved/ keep hole & break not from the love of god. such be blessed sayeth the wise man. And they shall have the crown of glory/ which god hath promised & keepeth for them. 
〈…〉  And saint james in his epistle exhortyth every faithful soul to the same. saying. Be glad and esteem it for a great joy/ when ye be in troubles/ & temptations. For sith the life of faithful man is compared to battle in scripture. the cristian man should not care/ nor abate his ghostly courage to god when he is assailed by the enemy. or otherwise tossed in adversity. knowing for certain that none may come to heaven but by trouble & pain Saint Paul saith. 
●ebre. xii. B●  Them whom god receiveth & admitteth as his children/ he correcteth in this world. And none may look to be inheritors of the kingdom of heaven/ the in this world will suffer no pain. And therefore the faithful servant of god should not regard moche what pain he doth suffer. nor of whom his pain taketh occasion or is caused. For know ye for certain that all pain sensible is wrought of god. & of him principally is commanded. 
. s. Thoma●  And though the occasion of our sin some time may be the cause/ by the suggestion of the enemy. And though also the cause meritorious may be ourself. other by our surfeit or necglygens/ frailty/ ignorance/ or corrupt will/ yet the pain is only of god/ as the principal cause/ to rectify/ other the sin that is passed/ or to let the sin that is to come. so the prophet David sayeth. 
Psal. xxxvi●  that god correcteth man for sin. Then we should not much care nor be weary of pain but we ought diligently to apply all our study/ after the counsel of the wise man. How we may receive with hearty thanks all such things that god shall send. whether they be adversities/ or prosperity. And often to revolve & recount in our mind: how we may prepare & order ourself patiently to suffer/ endure & to continue hole & unbroken. in such temptations adversities & proofs. For like as the fire trieth & proveth the silver or gold. 
Eccli. two.  so the furnace of pain & tribulation proveth the elect children & chosen enheritours of the kingdom of heaven. saint Paul witnesseth that same. saying. 
Roma. v.  Tribulation warkyth patience. Patience hole & unbroken workyth proof. & proof warkyth hope. & hope never confoundeth/ but giveth such ghostly strength to man & knitteth his heart so fast to god. that all pain is pleasure to him & augmentation of strength & grace. Example. 
An example of the pott●●  The pottar when he turneth his vessel & in the first time maketh it as long as it is green earth. he setyth no great store by it. But when he hath put it in the fire. & after take it out again/ if he find it broken. he will soon cast it a side as nought/ & setteth no store thereby. But if it be hole and sound when he taketh it out of the tire. than he maketh moche of it. trusting that it shall render & yield him such advantage as he made it for And that pot so being hole & sound after the fire. if it had reason & understanding/ might have great comfort & trust to come to that end/ that it was made for. So in like wise. That parson that in pains & temptations can suffer all patiently & endure hole & break not/ he may have great hope & trust of his salvation. Thus we have showed you to what ieobardy scrupulousness and singularity bringeth.   

¶ Of remedies against scrupulosity. The xi Chapitre  
¶ NOw we shall show you what remedies for the same. 
〈…〉  And first against scrupulosity. As the famous clerk doctor Nydar sayeth/ and also it is in speculo spunalium. scrupulosity is removed by iii things that is to say/ by deposing & putting a way of the erroneous conscience. by meekness. & by clean discrete confession. In the which I note that scrupulosity should be removed & destroyed/ in a contrary wise to the order whereof it doth grow/ & specially in this one point of scrupulosity/ that we have taken to entreat of. It breedeth of the inclination of our corrupt nature. It is nourished by an unstable fantasy/ & by servile fear/ and by the suggestion of the enemy. It is maintained by singularity & by an erroneous conscience. Now first after this foresaid clerks we ought to do a way our erroneous conscience and then put a way syngularyte/ & take meekness. And as for the unstable thoughts/ cast them in the lap of your ghostly father. And for as the inclination of nature. dread it no more. than ye would dread the inclination to uncleanness of the body/ or the inclination to impatience or gluttony. or any other vice again the which we must ever fight/ & there upon dependeth and followeth the crown of glory. 
scde Thin● secundo. ●  For as saint Paul sayeth none shall be crowned but only they that manly doth fight for it. in the battle of virtue. And if scrupulousness of these great fears of conscience had been good & necessary: the holy servants of god that hath gone before us/ would have been scrupulous/ & that we read not. For I suppose if all had been scrupulous. we should not have had the innumerable multitude of martyrs/ confessors and other holy fathers that been past/ nor the unspeakable works that holy doctors have written & left for our comfort. with many & divers counseyls & precepts to direct our conscience against such scrupulosities. And that they would not have done/ if we ought to give place to such feres. Therefore be never weary of any such inordinat fearies. but take due part against them when they come. & order them after discretion. And if they will be fierce/ suppress & prevent them by holy & sweet meditations of the goodness of god. of his great mercy & benefits/ & love that he hath to man. And thank his grace for that it hath pleased him to admit man to be partenar of his glory. for resisting such small motions and trifles. The order & manner to put a way an erroneous conscience. 
To remous an errone●● conscience  Doctors showeth saying/ that it is most sure to do it after the council of their ghostly fathers and discrete confessors. for that putyth all things out of doubt. both by the reason of their meek obedience to their confessor/ & by the grace of the sacrament of penance. In the which undoubted the holy ghost doth often times illumyn/ lighten & inspire the minister of the said sacrament. that is the priest with the light of his grace & counsel For experience showeth. how many that hath been scrupulous and in process of time parceyveing their own great foolishness & error/ labouring in themself only after their singular mind to put it a way/ & not aft counsel/ hath fallen to further inconuenientes on the other party. that is to say/ they have exceeded more in largeness of conscience. then ever they did before in straightness of scrupulosity. And more have drawn themself to the gebardy of presumption then ever they were in any danger of desptration. Both these saint Thomas forbiddeth. both to large conscience/ & to straight conscience. For the one bringeth to presumption & the other to desperation. But all our labour should be to have the quiet & mean conscience. For therein resteth the holy ghost/ & there in standyth perfection. And thereof encresith grace and virtue in religion/ which syngularite principally doth let. therefore do it a way as the maintainer of the scrupul. and take in his place meekness. singularity preferryth his own judgement before all others. And meekness doth prefer the iugdemente of other before her own. And therefore is meekness the most sovereignty medicine against scrupulosity. And that thing the principally putteth it a way/ is to follow counsel. 
narration  So we read that saint barnard removed a great fear & scrupul from one of his brethren/ which was so feared. that he durst say no mass. He thought he had no faith in the sacrament/ whose error saint barnard waing wisely & discreetly/ said. Go to mass brother in my faith. And he so doing for obedience had never more trouble of that scrupulousness and fear. But some will say. ye sir. saint barnard was an holy man. & a great clerk. our ghostly fathers be not so. To this answereth doctor Gerson. & sayeth. that it was neither the holiness of saint barnard nor his great learning that delivered this man. but it was the meek obedience of the brother. that obeyed and followed the comaundment & counsel of his father. Therefore it is best to follow counsel & to ensue meekness. and to put a way all singularity. For as we said in beginning. like as the holy fear of god/ is the lock of all perfection. so meekness is the key of all perfection. which openeth the heart of man to all things that been ghostly/ & shyttyth it fast from all things contrary. Then in all scrupuls it is best and most ready medicine to follow the counsel of a discrete ghostly father. And as for service of the church/ as matins. evynsonge/ and such other hours. Let none be to much scrupulous therein. we be as saint Austyne sayeth no angels. And what so ever we shall do/ some defaute we make therein. we can not do every thing so precysely as angel can do. Therefore in our service. as we alleged saint Thomas before. 
Of saying service. ca●  let us in the begining form our mind to god. & what so ever negligence follow. if it be not wilfully nor of contempt. but of our frailty or negligence or infirmity. our mind be abstract. standing the first order of our mind it is sufficient/ & we be not bound to say it again. But if any light negligence fortune of our frailty/ be sorry therefore with a consion on our breast or some other token of contrition and go forth And as for confession be not to far precise therein. 
confession  I mean in making to far discussion in small sins. For though in our proper judgement/ it be not lawful to think any sin small. 
〈…〉  for that were blasphemy sayeth saint barnard/ yet many sins been venial and so small/ that as saint Thomas sayeth/ we be not bound to confess them of very necessity by any commandment/ but only of congruity. Laudable it is/ & specially for the holy religious parson's/ and much behoveful & wholesome it is for their sonlles health oft to confess their daily offences/ which commonly & in manner been but venial. But ever among concerning the matter of confession be ware of the enemy & specially that parson that is scrupulous. For like as you put muddy water in a vessel/ touch the vessel & the mud will rise & dark the water. Even so sometime will the enemy (if he be suffered) touch our body & move the humours & trouble the senses thereof. & so dark reason/ that it shall neither see it self. nor perfectly consider the confession or other work that we have made or done. Then he will come & say/ sir such a sin is not remitted of god. for it was not truly confessed/ & so make him go to confession again/ and specially the scrupulous person. whose conscience is much prompt and ready to consent/ by the reason of fere that is in it But know ye well/ that this suggestion of the enemy is not done. to have him confess his sign. or to make him have remission of the same. But as saint Gregory sayeth/ the enemy sometime will move to virtue. by cause he will induce vice. 
libro. three moralium caplis. xxiiii. xxv  He will move the prelate to justice. because he would make him cruel. sometime to pity & mercy/ because he would make him negligent. And sometime he will move the religious parson to silence/ prayer/ & contemplation/ because he would make him vain glorious sometime move him to great abstinence/ & watch because he would bring him to idleness of brain or other confusion. And so like wise. in this point he will move to confession/ not for to have them clean in soul. but because he would trouble them in conscience. for he hateth peace/ & he is called the pestilent spirit of discord & trouble. Therefore though in great crimes. & abominable offences of the which man ought ever to be a shamed. Sith shame & the pain thereof in penance is counted for a great part of contrition/ such of mere devotion a man often to confess for the increase of grace and merit/ though doctors command it. yet in this case/ other for the suggestion of the enemy/ or for any scrupulousness. doctors will that they shall not confess them again in cotidian & daily sins and venialles of which they have been confessed before. but wisely to dyssymul it & to resist the enemy in that point. yet this not withstanding/ if at any time of only mere devotion they be moved to make their life & soul clean/ then they may/ as the time is expedient & necessity requireth. These points we have rehearsed by cause scrupulosity is moche accustomed to follow the same.   

Of remedies for temptations coming of scrupulosity. The xii Chapitre.  
NOw let us see remedies for the gebardyes & temptations rehearsed. which done follow of scrupulosity. Temptations cometh diverse ways some of the enemy. some of our own self. some been carnal. some spiritual/ & each one of these hath diverse remedies. we must ever resist the enemy. & so scripture commandeth saying. 
jaco. iiii.  resist the devil & he will flee from you. And truth it is. For where he is suffered & feared/ there is he a lion. and where he is resisted & not feared nor set by. there sayeth doctors he is but a sheep. But yet know/ that no man may look to be able of himself/ to resist or wrestle with the enemy. sith there is no power upon earth able to be compared to his power. Therefore temptation must be resisted by grace/ prayer/ and good works. 
〈…〉  The fowl thoughts of the lusts of the body must be fled and had in abomination/ disdaining that our soul that is dedicated to god. should be occupied with such. sith our hearts should ever be kept clean. as the chamber & mansion of our said lord. To this exhortyth saint Paul saying. Flee fornication. And in an other place it is said. 
〈…〉  give place to ire. In the which we be taught a remedy again impatiency. to suffer & not to revenge our own quarrel And like wise to resist the motions of pride and vainglory. Thus everichone of these manner of temptations. have ●●eyr proper remedies.   

Of Spiritual temptations & how they may come to us. The xiii Chapitre.  
BUT for as much/ as the spiritual temptations be more subtle & painful/ and commonly more perilous/ therefore our poor purpose now is. to show/ how such may come/ & what remedies for them. These temptations be as motions of infidelity & motions of desperation. And among all other I note after doctors one special manner that they may come of/ Isoder sayeth. 
Libro. iii. de summo bono. Captlo. v.  The enemy when he would deceive man/ he first considereth of what complexion he is. And so applieth his ordinance & layeth siege to manes soul/ where he findeth him most week. and appte ta receive his suggestions. Saint Gregory affirm the same in his morals. 
Sermo. seven.  And pope Leo in a sarmon of the nativity of our lord sayeth thus. The cursed adversary our ancient & ghostly enemy considereth the state of every person & ceaseth never/ ne faileth to spread & cast every where the snares of his deceits/ & ever labouryth to corrupt the true faith of the believing souls. He knoweth full weal to whom he may apply the unsatiable appetite of covetousness. And to whom he may suggest the soul & abominable desires & occasions of gluttony and Lechery. And whom he may inspire with his most venomous poison of Ire and envy. whom he may deceive with false joy. and make them proud and vainglorious/ or by admiration and marveling of outward things to seduce and lead them from the way of grace and perfection. He knoweth sayeth this noble Clerk whom he may trouble with pensysnes. & whom he may oppress with fere. All his labour/ diligence/ study & business/ is to way consider & search the manners/ conditions custom's/ & dispositions of man/ wherefore when he knoweth that a parson is disposed to be scrupulous & fearful in conscience. Anon he will move his body/ & cause a fume to rise up to his head. & trouble his senses/ and so dark reason. & then he hath brought him in to a great trouble. Then by bis subtle crafts he will make him believe that he hath no faith/ & that all he doth is nought. And it is not so/ for all this is by cause reason is darked & may not see himself. nor discuss such things as pertaineth to his salvation. And that the enemy knowing though he can not overcome him/ yet he will trouble him & weary him. as doctors sayeth. & drive him to that point. if he can/ that he shall be weary to suffer pain for his sins & for the love of jesus christ. In which if the faithful soul resist him/ & be not overcome. but patiently suffer all his crafts/ pains & troubles/ certainly that soul doth merit greatly & byldyth his high crown of glory. to the great confusion of the enemy. which sinned & fell without any such occasion or pain. but only of his free will. But if a soul will be weak & faint/ and not strongly call for grace to resist him: Anon he will lay greater siege to him. & assail him with more temptations. He will bring him to anguish of spirit/ which is a spiritual pensiveness. And that perilous pain he will by darking of his reason/ bring him to yet a greater pain. that is to say. to tediousness of life. And there upon next he will if he be not resisted/ move him to desperation which is the uttermost that he may do. in the soul that loveth god. For certainly. though he may bring his own servants. & such that loveth the world better than god to further confusion: yet. the servants of god. and the elect chosen vessels of grace he may never finally confound in that temptation nor in any other/ as saint Gregory sayeth in the second book of his morals.   

¶ A lamentable complaint of the dull Soul. The xiiii Chapitre.  
BUT some will say. sir. I am so marvelously troubled some time/ that me thinketh I am left & forsaken of god and all his angels & holy saints. and I am as it were a thing that were taken & delivered to the enemy for my sins. I have no sweetness nor devotion/ but all my life is as it were a tediousness/ all sweetness & devotion is taken from me. And I as a thing left dry without merues/ & to nothing apt nor disposed/ that is ghostly. And that bringeth me to such fear/ that I may trust & hope of no joy in heaven/ nor any thing that is good in earth. but only look for damnation. Ah. holy soul and if thou wist what these pains doth profit the thou wouldest have a merry sprit & a light heart. For certainly other these great temptations been only pain to the. or else they been wilfully desired of the. If they been only pain: know thou for cartaynte that they been no sin. 
Captlo. xiiii de vera religione.  For as our holy father saint Austin sayeth. Sin is so voluntary. that if it be not voluntary it is no sin. & as doctors sayeth. what so ever temptation man suffer/ if he consent not/ it is no sin/ but only pain & merit. & specially in these spiritual temptations. which been against faith and hope. For as scripture sayeth. this is our glory/ this is our victory: our most strong & mighty faith. 
Prima. joannes. v.  in jesus christ. which knoweth his servants and elect children better than they know themself He knoweth that liefer they had to suffer death/ as martyrs. than they would break or give over/ or consent to the enemy in such temptations & pains. whom therefore he putyth for the trial & merit in these great pains. by cause their crown & glory should be the more high in heaven. And certainly their pain were a kind of martyrdom/ if they would suffer it gladly/ as holy martyrs did suffer death for the love of jesus christ. But for as much as any parson is not like strong in faith/ hope/ & the holy love of god: necessary it is to show some remedies & comforts/ how holy fathers before us hath behaved themself in such temptations.   

¶ Good remedies against Spiritual temptations. The xu Chapitre.  
doctors wrytyth that in such spiritual temptations. we should behave ourself otherwise then in carnal temptations. For in carnal temptations we ought to make strong resistance/ & ever wrestle against them. but we may not do so in spiritual temptations. wisely & discreetly we must resist them/ but in no wise wrestle with them. when the enemy putyth to you a motion of infidelity/ reason not with him/ and like wise when he casteth a suggestion of desperation/ strive not with him. but use this medicine. Suspend your reason. restrain all your senses. & pluck up all your spirits. & as the motion cometh/ so let it pass without strife. If it be only of the disposition of our corrupt nature/ this is sufficient if it be used. If it come of the enemy he will not leave you so. but he will cleave otherwise & work more trouble. Then after the counsel of doctors use this remedy. Dyssymul & show yourself to set little by it/ or nought. though the thing be great And lift up your mind to god. & remember his tender mercy in the redemption of man/ & how it is his ordinance in such temptations & pains to prove his servants. to whom he entendith to give the crown of glory. But if the enemy be fierce & will not cease for this. as he is most subtle & crafty/ then meek yourself unto god. & offer yourself for his love & for the due fruit of penance for your synes. gladly & with thanks of heart/ to suffer all pains that it shall please his grace to send you. And with the call & cry with heart & voice/ on the holy name of jesus ten times. or more or less/ as your devotion saruiths with some holy & sweet meditation of reverence to the same/ as god shall put in to your mind. This virtue of meekness & confession of the name of jesus in heart & word/ the enemy may not abide. For though for a little time he will pretend and semble as if he were not abashed for that virtue and name/ as the sarpent that scripture speaketh of. 
Psal. lvii.  whose property is for the time to stop his ears/ yet by the words of the enchanter in conclusion she is overcome & taken. So the enemy though he will not be a known thereof/ but some times more fiercely he will make insurrection after that holy name jesus be spoken. yet certainly that holy name named he is overthrown/ & therefore strongly parsew him with the same & with meekness/ & he shall i'll with great confusion/ to the great comfort of all them that abideth as true servants perseverant in this their proof/ to their great triumph and to the utter confusion of the enemy. Experience showeth also comfort & remedy against such temptations. A certain parson there was/ that by the space of ii years & more. was troubled with such motions/ & often times by water & by land. he had motions to desperation/ & to the most abominable that may be/ to destroy himself. both by water & otherwise. And the person never ceased. but called to god daily & parseverantly to strength him. & ever confessing himself the servant & worshyper of the holy name of jesus. commyting himself only & holy to the passion of christ & mercy of our lord god. And within the said time he had comfort & illumination in soul. how to answer the enemy/ to his great comfort. & to the edifying of other. And that was this/ it was given him by a light. that when so ever such motion came to his mind. that he sulde take that motion for an occasion & remembrance to honour the passion of christ & the blessed virgin his mother. And if it come to his mind a. C. times in the day. so oft of the same to take occasion & remembrance to say. Adoramus to christ Ihu et benedicimus tibi. Quia per crucem titam redemisti mundum miserere nobis. And to the mother of mercy one ave maria. to the end. And thus that parson was clean delivered. to the great increase of hope in his soul.   

¶ An answer to the first part of the Complaint of the dull soul. And a remedy for his tediousness. The xvi Capitre.  
BUT now to the complaint of the person that is troubled with motions of desperation. And first where he sayeth that his life is as it were a tediousness. In that point beginneth the enemy all this trouble. For if he may bring him to an heaviness of sprite/ & to a dullness and tediousness: then hath he in manner rob him. from the zeal & quick fervour of good works/ & spoiled him of his courage that he had to verteu/ & will make him leave sometime his duties undone/ & other good works/ to the which he hath been accustomed. But this spiritual pensyvenes'/ & tediousness of sprite is caused otherwise in the great syners of the world and infidels & heretics & otherwise in the servants of god. 
iii ways how tediousness may come in evil people.  In the servants of the devil/ it is caused. when they have the conditions of their master. sometime of a singular and proud mind when a man pferryth his own will mind/ i●●●cion/ or counsel before all other. 
i  and also against the commandment of god/ and is so obdurate & stiff in his opinion/ that he will follow no counsel. neither of his prelate/ nor of any other reuler. Of this we read an example in the second book of the Kings of one called Achytofel/ which for that his counsel was refused & not followed. 
Captlo. xvii  he went home & hung himself. Some time it cometh of an envious mind. when a man is so replete with the poison of Enuy. Ire. & impatiency. that neither for god nor man he will spare to revenge. his envious will & heart. 
Captlo. iii.  Of this we read in the book of queen Hester of one called Amon/ which so envy a virtuous man called Mardocheus that he could none other wise be contented/ but he would have/ not only the said Mardocheus/ but also all his nation slain on a day. and all for that Mardocheus did not arise and do him reverence as other did. But what fortuned? surely by the will of god & the means of the forenamed queen Hester which was Mardoche us brother's daughter. 
Ibidem. Capitulo. seven.  upon the same gallows that he let make for Mardocheus/ he was hanged himself. and Mardocheus with all his nation delivered. 
iii  Some time it cometh of a malysyous & cursed will. a man will not call for mercy to god. but voluntarily & wilfully separate himself. from his mercy/ as did judas that betrayed our saviour. 
Math. xxvii  And all these came to confusion. And therefore from this tediousness god keep all christian people. for his tender mercy. 
How tediousness may be in the servants 〈◊〉.  amen. ¶ Of an other cause & manner this foresaid tediousness is caused in the servants of god As saint Gregory witnesseth in his morals. And that is when the servants of god hath fought the battle of virtue long seson/ & exercised himself weal in work of perfection/ and gostlynes. afterward he beginneth to be weary. & to abate his diligence and ghostly courage that he had in resisting temptations and doing good works/ & so giveth place to the enemy/ which a non as the advarsary do the perceive/ he pursueth him more craftily/ & by many subtle frauds and suggestions moveth him to the foresaid ghostly weariness/ & tediousness. again the which/ we must use these remedies that followeth/ and apply all our enforce & might/ to resist & remove this said tediousness For like as where the sarpent may get in/ her head/ she will convey & draw in her body shortly/ so will he do. Therefore let us cut a way tediousness from our heart/ as the most perilous head of the sarpent the devil. For if he may obtain that undoubted he will bring us to farther trouble Therefore when we be weary in goostlynes. let us ren to the well of mercy & fountain of all comfort our loving saviour christ jesus. which hath promised to comfort & refresh us saying. 
Math xi  Come to me all you that be overcharged & wearied in the great labours that ye have taken for my love. Come to me & I shall refresh you. I shall comfort relieve & defend you/ & from all troubles deliver you. 
joannes. xvi  In me ye shall have peace Let us consider the great mercy & tender love of that lord/ which for our redemption & deliverance/ netheyr spared body nor soul/ but strongly suffering the battle of tribulation & all pains to the uttermost never ceased to the end/ but rendered his most precious life for our salvation. Remember also the holy apostles/ martyrs/ confessors & virgins/ and innumerable holy fathers & saints that fought the same battle. lift up the eye of your soul to heaven. & consider the crown of glory. which our said lord hath prepared for his servants. & holdeth it in his hand as most sure & ready to those ꝑsons' the persever fighting this battle to the end. For to them only it is promised. Look also down to hell. & consider whether ye be able to stusteyne the pains ordenid for the contrary For them I mean that beginneth good works & do not persever to the end. These well considered may be an occasion to remove all tediousness and dullness of spirit. But if you will confound the enemy shortly. 
A good re●●dy ageyns● tediousness  use this remedy when ye be disposed to dullness of spirit/ apply yourself to some works bodily or ghostly. that been to the honour of god. though in the doing of them ye have devotion. as in prayer. or in redeing of holy Psalms/ or saints lives. And specially oft among. use these holy Psalms judica me deus et discern causam meam. 
Psalmo. xlii Psal. C.xlii  & Domine exaudi orationem meam. auribus ꝑcipe obsecracionem meam. And in this exercise the enemy may not abide. but seeing that the more he temptyth/ the more the saruante of god doth profited in good works/ as utterly confounded for that time he will depart/ and cease his temptation to the great comfort & ghostly experience of the said parson and many no.   

¶ An answer to the second part of the complaint of the dull soul where she complaineth that all sweetness & devotion is taken from her & she left all dry/ & with out merits. The xvii Chapitre.  
WHere the said parson also sayeth that all his devotion and sweetness is taken from him/ and he as a thing/ that were forsaken. all left dry without merits. He thinketh that all the deeds that he hath done be nought/ & rather be sin. than good works/ and it is not so/ but all is illusion & craft of the enemy/ which after that he hath darked reason as is said before/ then he will begin to clatter in the fantasy of man. 
●omelia. xii  For as Origen sayeth upon Luke Man hath ii angels deputed to him/ one good and an other evil. And if good thoughts be in our heart/ and justice in our work/ then our good angel speaketh to us. & contrary/ when evil thoughts doth abide & root in our hearts/ then the angel of the devil speaketh to us. And some time he will (as saint Paul sayeth) transfigure himself/ and appear as an angel of light. And under the colour of virtue & good things/ he will deceive the simple soul/ such as have not the experience of his subtle crafts. And sometime. he hath appeared in the similitude of christ. as we have many examples. and by a false & vain joy/ he hath deceived them/ that hath been given to great perfection. And more over it is to fear/ sith he is so proud & hath so great rebellion to god. and such malice & envy to man. if he were suffered he would not spare/ to counterfeit the voice & parson of god omimpotent/ and speak such or other like words in the person of god. As it were god that spoke/ and signify and say/ thou art abominable by sin. thy grace is gone/ thou hast cast thyself utterly from me/ & therefore I will no more receive the to my grace/ thou art dampened. I have delivered the to the enemy/ and such other. & all should be but the frauds of the enemy. whom if god would suffer so to do: it should be to the great glory & triumph of his servant/ which being but as a worm of the earth in manner & in comparison of the enemy yet by the grace of god/ is able to overcome him & all his crafts. to his utter confusion. For he lost the said glory without any such temptation or dissuasion. He will also sometime speak to us in the voice of our own conscience/ specially when we be darked in our reason/ & say. My faith is unstable/ and not true. it is but feigned/ my hope is not upward as it should be. I have no love to god. I consent to every sin. & to every delectation. I will despair/ how may I look for heaven. that consents to every delectation. and do not resist any temptation/ ever I decay and fall from god. Such thoughts and innumerable more he will speak in our soul as it were our own conscience that should speak/ & all is but his craft and suggestions. sometime he will speak in his own dynellyshe parson & cast his most terrible engines of fere in man's soul/ to his great unquietness. and say thus. If thou leave not this perfection or this work. I shall meet with the in such a cornar. Or if thou do thus/ & thus I shall bring the to this confusion/ or that mystyef. I shall never leave thee/ but ever ꝑsew thee/ tempt thee/ & trouble thee/ unto I have brought the to hell. And sometime he will put him in great fere/ & daily vex him for a season/ though he may not overcome him. & say If thou cease not from this work/ or that work/ thou shalt fall in this horrible sickness/ as the falling sickness/ the frenzy/ the pawlsey or the pestilence. On this manner he spoke to the holy father saint francis/ but he set nothing thereby. but preached the more/ not withstanding his subtle suggestions. And also to saint Martin/ & said that he would never leave him/ whither so ever he went. but he feared not his threatening/ but said thus Duns mich● adiutor non timebo vias tuas. God being my succour & help. I fear not all thy ways/ & so he was confounded. These things though they been terrible to every man/ yet they be most vexation to the fearful & scrupulous person/ whose conscience by cause of the fear/ & doubtfulness of the same. seemeth to consent to such/ & yet it is not so. Of these terrible suggestions/ motion & fears/ the prophet David speaketh in his psalm/ where he sayeth and prayeth on this wise. 
●sal. lxiii.  Exaudi deus orationem meam cum deprecor. a timore inimici eripe animam meam. Good lord graciously here my prayer/ & deliver me from the fere of mine enemy In an other place also he sayeth. 
Psalmo. li●  Contristatus sum in excercitacione mea a voce inimici. etc. blissed lord I am sore vexed in mine exercise/ thorough the voice of mine enemy. And in the xl psalm also Inimici mei dixerunt mala michi. Mine enemies hath spoken to me. most teryble evil & fearful words. upon the which terte saint Austyn asketh what enemies been these. but our ghostly advarsary the devil. And the ordinary gloze of the same sayeth. These enemies been the dampened spirits/ which sometime with feries/ & sometime with false joys/ troubelyth the servants of christ. But let never any person or parsons be feared of such suggestions/ that would serve god. & hath a mind thereto/ though they be darked in reason sometime. & can not discuss that thing they should. nor see themself/ nor their acts ne life that they have led in time paste. For there is nothing more necessary to make a man know that of himself he is nought then these pains/ & that all his help comfort & strength is of god. But such a soul that is in trouble & pain of temptation/ if he cleave in heart to god. & call to his mercy/ he shall never be overcome. For as saint Gregory sayeth in his Morals. In all anguish of spirit & temptation/ how moche so ever thy senses/ reason. thoughts & deeds been darkid/ & seem not sweet nor meritorious/ as long as in the bottom of thy heart & root of thy will thou lelyst a contrary inclination that thou wouldest not consent/ for any thing/ & that such temptations been painful to the & not pleasure nor volutaryly desired. so long thou art safe and not overcome in that temptation. Saint jerom saith also. that in such anguyssnes of spirit/ if thou but suspyre or sigh up to god for mercy/ thou art safe in soul. But as saint Thomas sayeth/ better it were to despise them/ for that is a token of great grace. Every man/ sayeth this noble doctor that resystyth & wrestelyth with temptation overcometh it not. 
〈…〉  but he overcometh temptation/ that despisesth it & careth not for it. but rather offeryth himself to it & all other wilfully & gladly for the love of god & for the purgation of his own sins. And such a person in wrestling resisting or overcoming temptation doth moche merit. 
〈…〉  For as master Duns saith. merit standeth not in sweetness & faruour of grace. but in the enforce & labour of the commandment of god. according to the inclination of grace & charity. For some time the soul that hath more grace/ hath less sweetness & faruoure than he that hath less grace. 
〈…〉  Gerson sayeth also. that better it is sometime & more merit to have a will clearly by faith to believe/ and to have a will strongly to hope in god/ and to have a will with enforce and labour of heart fervently for to love god & more merit may be. than without difficulty sometime to have the use of these foresaid virtues/ as we would and after our own will. And this is not only the saying of Gerson/ but it is also the comendetermynation of doctors. Therefore never dread ne care/ what the enemy speak in your soul. for as saint Thomas sayeth. 
●rima secde 〈◊〉. lxxx.  know ye for a certainty that he can neither create thought nor directly cause any thought in your mind but as we gave example a afore of the vessel with muddy water. he may be occasion of diverse thoughts in our mind. he may touch the dish. that is to say. he may move & touch the instruments of the senses. and by the occasion thereof. trouble the fantasy/ and incline it to imagine many and diverse things/ by the reason whereof/ the reason of man/ for nigh amity and affinity. that it hath with the fantasy/ considereth the same/ and so it is to be understand that we said before/ how the enemy did clatter and speak in the fantasy & soul of man and none otherwise after this notable clerk saint Thomas. On this manner he w●ll speak among in the time of the service of god. and incline us by his suggestion to consider things & matters hard/ spoken/ seen/ thought or wrought/ in all the process of our life/ though before they were not in our mind/ and also move us to discuss our life past/ and our confessions & say/ they be not sufficiently made/ by cause he would let our mind from our dewry. sometime he will persuade and entice us to vainglory. after resisting of temptation or other holy meditation and prayer. and say/ Ah syr. ye be a holy man. and strong in god. ye have overcome me/ ye may be glad and rejoice in heart that I can fasten no temptation on you. But for all such cautels & false deceits of the enemy/ keep you ever in meekness. Do your duty as your health will suffer to the uttermost. and care not for them. for they can not hurt. And all be it/ that he say/ ye have no merits/ ye be a syner. & offer to you motions of infidelity. & of despair. reason not with him in any wise.   

revive. and come to himself. Antony considering where he was/ & seeing the company that was present about him. espied his disciple/ & privily made him a sign to come to him & said. Carry me again where I was before. And so done he cried & provoked the devils to come again saying. Come again ye thieves. I am the servant of jesus Christ. do what ye can. I defy you. The devils not bearing this great confusion and despite. thought how they might revenge themself. & gathering a great multitude together transformed them in to the similitudes & likeness of divers beasts. & so appeared to him again/ whom when he saw. Anon he was lyghtnid with the light of the holy ghost. & said to them. I see now ye fear my lord jesus christ. for one of these beasts in whose similitude ye have transformed yourself/ were able to devour me/ if it were the will of my lord Ihu christ. but now all the world may know/ that ye may nothing do of yourself/ but as ye be licensed and permitted of my lord jesus christ. In whose name I defy you all/ & so they confounded/ evanished a way. And then our lord jesus appeared. To whom Antony said. O lord where hast thou been so long? And he answered & said. Certainly Antony I was ever with the. But I seemed to withdraw myself/ for the I might prove/ how strongly thou wouldest fight for my love. And now for that I see thou hast acquit thyself weal & played the man. I shall make thy name to be known thorough out all the world/ wherefore. let never man think/ that he is forsaken of god. 
Capi. liv. B  but as the prophet I command sayeth/ it is but as a little point or prick. an instant or moment of tyme. in the which god proveth man. & seemeth to torn the most favourable and sweet countenance of his most blessed visage from man & to come as he had indignation & were sore displeased with man. And all is be cause in a little point/ he will prove him. that ever more he may have mercy on him. And thus to be left of almighty god no faithful servant of god should disdain/ sith on the same manner the son of god. in our nature/ hanging on the cross did call & try/ to his eternal father saying. My lord god. 
Mat. xxvi  why hast thou thus forsaken me.   

Remedies against desperation. The xix Cham  
WHere also the desperant person sayeth. he can see nothing but his damnation/ and so to fall to despair. O sweet soul beware. what thou sayest usurp not the power of god. Take not on the to discuss the unscrutable judgements of god. I will grant to the that in time and place it is good a man to remember damnation/ & in his meditation to recount with himself as he were before the judgement of god remembering his sins. the justice of god. the pains of hell dew for sin/ & such other. But in this beware define nothing/ neither for thyself/ ne yet for any other. For if thou despair. or decree thine own damnation. thou usurpyst to define the most secret sentence of god. which angel in heaven doth not know but only it is reserved to god. Also thou dost much injury to god/ in mistrusting his mercy. thou makest his mercy no more in thy corrupt fantasy/ or mind/ then is the mercy of man. or angel. where the mercy of god is infinite & hath no end/ what spekist thou man of sins. 
〈…〉  As this noble clerk Gerson sayeth/ if thou haddest shed all the cristian men's blood/ that hath been shed from the incarnation of our lord to this hour. having repentance with a will to be confessed and contrite/ for one supplication for mercy/ thou mayst be saved and obtain forgyfnes of god. why thinkest thou. that our most merciful saviour jesus did choose to his singular famylyarite. Matthew. Peter. Paul. Zache. Mary Magdalen and marry the Egipcian/ & the thief and blasphemar that hung on his right side. with innumerable more great syners. that now been holy saints in heaven. but only that thou shouldest never despair. but ever commit the to the mercy of god. & to his blissed passion. Or what spekyst thou of merits? sith the widow/ that offered but ii mites/ was more allowed. than they that offered most of all. for god recountyth not the works so much/ as he doth the will. where is in case no nother possibility. but over all this. the merits of the passion of christ is sufficient for us all. The infants that been new borne/ & christened/ that never did good deed. in the merits of the passion of christ been saved. I say not but great multitude & number of merits been good but grace which maketh man partner of the passion of christ is sufficient. Master Duns sayeth. that he merityth moche/ that in temptation loseth not the grace that god hath given him. 
●●habeto.  And Gerson sayeth that he hath great merits/ that hath the passion of christ & a good will to do well. 
● good Exā●●● of saint ●●rnard.  He that hath these ii hath great merits/ & good surety/ and never needeth to be overcome of the enemy. For as I read of saint bernard in his legend. In such a time as he was in great ieobardy of death by sickness/ the enemy came & tempted him in desperation/ & moved him first to consider his life/ and negligences/ & the holy man saw there in moche negligence/ and then the enemy did tempt him farther & said/ what good deeds or merits haste thou done in thy life/ or what is all thou hast done/ in comparison to the great & inestimable benefit of glory. And he/ as ever he was meek/ thought all his deeds nought/ & so began to fere. and fall to despair. But anon the holy ghost did lighten him & gave him his answer. And then he said. I know that my lord jesus hath due right to the kingdom of heaven/ by ii titles. one is/ by his natural inheritance/ sith he is the eternal son of god. Another title he hath by the merits of his blyssid passion. which he suffered/ not for himself/ but for me and all mankind/ & that is sufficient for me. And so the enemy vanished a way. Thus in our death surety we have to rest to the passion of christ. which is a save conduct to all that trustyth therein. No man needeth to fall in to desperation. that will any thing incline himself to ask mercy. For our blissed lord is so merciful as our said lord showed to our holy mother saint Birgitt by revelation. 
Libro p● Capi. lv● et. lix. F●  & tenderly he loveth the sheep of his fold. that if it were possible for him to die for each one of them a special death. such as he once did suffer on the cross for all mankind/ rather than he would lose them or any of them/ he would suffer the said special death to redeem them. 
Roman  For as saint Paul sayeth. Sith he suffered death for mankind/ when we were all his enemies. what will he do now for us that he hath so dear bought. with his precious blood. and made us his own children by adoption of grace surely rather than he would leave us/ if it were possible/ according to the revelation he would die for us again. But sith he would do this for every christian man. what think ye he will do for them that leaveth the world and forsakyth themself for his love and giveth themself wholly to him. as all holy religious persons. Of whom I wot not what I may say/ sith they be so appropried to god. that they be only his. and none others (As saint Anselme saith) they must needs have more merciful judgement at his hand then any other. 
〈…〉  because they be his only. No man sayeth this holy Doctor/ doth judge his own more streygtly/ than he doth that. which parteynyth to another. wherefore all such may have great comfort in our lord/ strongly for his love to wythstond temptation. And I would exhort every religious parson to the same. by an example that I read of an holy father that overcame the enemy. and utterly in manner confounded him. by grace and good wisdom For when the enemy would tempt him to pride/ he would with all his might enforce him to meekness when he moved him to ire or wroth/ then he applied himself strongly to patience. And so. likewise from gluttony he would decline to abstinence/ and when he tempted him to desperation: he would commit himself to the mercy of god/ and apply himself to hope. And likewise also when he would tempt him to scrupulosity/ & fear of conscience: then he would enforce himself all together to charity. and to the holy love of god. which holy love/ when it is perfect it excludith all sinister fearies & evil dreads.   

¶ A conclusion of this treatise/ exhorteing every parson to the love of god The twenty Chapitre.  
AND for a final conclusion of this treatise I exhort every religious parson to behave themself. & apply them specially to the love of god. for therein resteth all perfection. where holy love is. there is only merit/ and where it is not/ there is ever error and presumption. If I shall watch/ pray/ fast do alms deeds/ keep silence/ abstinence/ sight and continence. If I had all the knowledge and graces. 
ii Corum. xiii.  to do miracles/ saith saint Paul with all other parfections & have not charity/ which is the holy love of god. All the other can not profit me. All these said parfections must be used with a measure/ but the holy love of god. 
In manual Captlo. x.  as saint Austyne sayeth/ hath no measure. who may have this holy love and revernt familiarity with our blissed lord/ if the spouses of the said lord have it not. Reed and ye shall never find that our saviour christ jesus hath showed more familyarite/ than to holy virgins and widows/ as to saint Kateryn the martyr/ to our holy mother saint Byrgyt/ saint Clare/ saint Kateryn of seen with many other/ which he spoused to his grace. they wilfully forsakeing the pomp of the world for his holy love. This love is compared to the oil that the foolish virgins specified in the evangely had not. 
Math. xxv.  what availeth it to have lamps and have no oil. So like wise/ what availeth it to have souls as vessels apt to grace/ & not to have the oil of grace to replenish them. which oil is the holy love of god. Therefore devout sisters/ if ye know any parsons disposed to scrupulosity and servile fear. counsel and exhort them in our Lord. all such servile and sinister fearies secluded and put a way holly and only to apply themself to be garnished with the holy fear and reverence of god/ and with his blissed love. For in these ii beginneth & endeth all perfection. and these ii joineth the soul of man or woman to our lord & saviour Christ jesus. whose blissed love hath moved us to begin this blissed treatise/ as a directory of the conscience. which pour exhortation is only after the mind of these foresaid holy Doctors. And thus we end the said treatise in the holy love of our said Lord. To whom be ever all honour/ holy reverence and love of heart without end. Amen.   

¶ Here followeth the Table of this present treatise.  

¶ The first chapiter is a Preamble or Introduction in to this treatise & of what thing he entendyth to speak. Folio primo.  
¶ what is the holy fear of god. The second chapiter. Folio secundo.  
¶ what is the servile fear & what yvells cometh to us there by. The iii Chapitre. Folio. iii.  
¶ How this servile fear should be ordered. The forth. chapiter. Folio. iiii.  
¶ How of servile fear cometh scrupulosity that moche trobelyth the religious person. The .v. Cham Folio. iiii.  
¶ what is scrupulosity. The vi Chap. Folio. vi  
whereof scrupulosity rysyth or breedeth. The seventh chapter. Folio. seven.  
¶ How scrupulosity is nourished. The viii Cham  
¶ whereof scrupulosity is maintained. The ix Chapitre. folio. viii.  
¶ Of the evils that scrupulosity bringeth to. The ten Chapitre. folio. x.  
¶ Of remedies against scrupulosity. The xi Chapitre. folio. xii.  
¶ Of remedies for Temptations coming of scrupulosity. The xii Chapitre. folio. xv.  
¶ Of spiritual Temptations/ and how they may come to us. The xiii Chapitre. folio. xvi.  
¶ A lamentable complaint of the dull● Soul. The xiiii Chapitre. folio. xvii.  
¶ Good remedies against spiritual Temptations The xu Chapitre. folio. xviii.  
¶ An answer to the first part of the complaint of the dull soul. And a remedy for his tediousness. The xvi Chapitre. folio. xviii.  
¶ An answer to the second part of the complaint of the dull Soul where she complaineth that all sweetness & devotion is taken from her/ & she left dry & without merits. The xvii Chapitre. folio. xx.  
¶ An answer to the third part of the Complaint of the dull Soul/ where she Lamentyth herself as utterly forsaken of god. The xviii Cham folio. xxiii  
¶ remedies against Desperation. The xix chapter. folio. xxv.  
¶ A conclusion of this treatise/ exhorting every person to the love of god. The twenty Cham folio. xxvii.   
FINIS   

¶ imprinted by Michael Fawkes.   


¶ The pardon for .v. patreur .v. aves & a creed with piteous beholding of these ar●esis xxxij M. & lu years.  
vox x●i.  

O man unkind My pains smart  
Bear in thy mind My pains smart  
And thou shalt find Lo here my heart.  
Me true and kind Lo here my heart.