¶ The profitable book for manes soul/ And right comfortable to the body/ and specially in adversity & tribulation/ which book is called The Chastysing of gods children   

IN dread of almighty god religious sister a short pistle I send you of the matter of temptations▪ which pistle as me thinketh may reasonably he cleped The Chastising of God's Children. Of this matter ye have desired to know in comfort of your soul. But needful it were to you patiently & gladly to suffer such ghostly chastysing with full faith & sad hope/ and abide his ordinance till he send comfort by grace & by mercy. Sometime it falleth by the Lightwysnes & wisdom of god/ the more knoweng a man hath. the stronger been his temptations. And all his cunning is hid away/ & standeth him in full lityl comfort. as for that time/ in to that it please god for his great pity to comfort him by grace/ so that in him is only our knoweng. chastysing/ & comfort/ Also my sister I dread to write of such high matters. for I neither have feeling ne knoweng openly to declare them in english tongue. for it passeth my wit to show you in any manner of common language the terms of divinity. Also I feel myself unworthy to have the ghostly science/ whereby I should know or have an Inward feeling what doctors would mean in her holy writing The causes considered. and many other skilfully. I may dread to writ of this chastyfing But asking help of god almighty/ by whose might the ass had speech to the prophet Balaam after your desire as farforth as I dare or know of temptations/ I will she we you in special & in general: & to hem remedies with some other matters that lightly will fall to purpose/ submitting me evermore lowly to correction of wisemen & clerks. & men of ghostly knowing. ¶ This pistle which I clepe chastysig of god's children/ I will begin with the same words which our lord Ihesu cryst said to his apostles/ when he bad 'em wake & pray/ before he went to his passion/ these words I will follow. & with hem make an end. as god will give me grace.   

¶ Here beginneth the table of this present book/  

¶ first how good men been more tempted than other. & how our lord playeth with his children by ensample of the mother & her child/ & what Joy & mirth is in our lords presence/ Capitulo primo  
Of the u principal causes why our lord draweth his comforts fro his children/ & of divers manner of ghostly affections which sometime been withdraw for great negligence & unkindness/ caplo. ij.  
How a man should have him in receiving of grace & ghostly visitations/ And how some been begilid with a false sweetness when they been visited with any such comforts. Caplo iij.  
How desolate a man standeth in absence of our lord. & how lowly he shall bear him/ when comfort is withdrawn: Caplo iiij.  
How our lord chastiseth his children by ensample of the mother. & of her loving child/ Caplo u  
Of vj. general temptations. and other in special/ Caplo vj.  
How a man shall confirm him to our lord in softness & hardness/ & how some grudgings been forsaken of our lord for that time/ and lightly fall in to ghostly infirmities/ Caplo seven.  
Of iiij. ghostly infirmities which been likened to four diverse fevers/ Capitulo viij  
How some men by temptation seeken kindly rest/ & a false idleness as for high perfection/ & by this error they fallen in to other errors Capitulo ix.  
How that some men live in great penance and done many things outward to be holden holy but they live contrariously to charity. and live sinfully/ for they seek all the love/ of kind/ and holo privily many other opinions/ Caplo x.  
How some other men ween they have freedom of spirit/ & that they been oned to god wythouten any mean/ wherefore they say that they been not bound to no laws of holy church and that they been discharged of all manner werkynges & of all outward virtues xi.  
How some of such men holden that to what every thing they been stirred. whether it accord to christs living & teaching or not all comen of the holy ghost/ Caplo xij.  
How what profit cometh to a manes soul by temptations/ and that temptations & tribulations been send to man for u pryncypal causes/ Caplo xiij.  
Of the temptations of despair/ & of remedies against such temptations/ Caplo xiv.  
Of predestination & preseyence of god/ of hem that been traveled with such manner matters. xv.  
Of wicked spirits & her power: that they have by sufferance of god and how grievous they were in old time to our holy faders/ xuj.  
Of special ensamples how holy men in old time for light defawtes to our sight were chastised suddenly with bodily infirmities/ and sometime grievously travailed with illusions & wicked spirits and what remedy longeth to 'em that been traveled with wicked spirits/ or fully assented to her illusions/ Caplo xvij  
How that men & women been deceived by many revelations & visions. and that there been three principal kinds of vysions/ xviij.  
How they should be examined that have visions or revelations to know/ whether they come of a good angel or of a wicked spirit Capitulo xix.  
Of the seven. special tokens/ by the which a man shall know visions of a good spirit fro illusions of the devil/ Caplo xx  
How that vysions. prophecies/ devotions/ or other ghostly comfortynges/ or werkiges of miracles prove not a man or woman holy ne prophet/ And how a man shall receive all such ghostly grace's the he be not deceived. Caplo xxi  
How sloth & idleness gender sickness. & how werking with grace is needful/ & how three kinds of men fall by unstableness. & that unstableness is cause of all other/ the iiij ghostly fevers. & cause of all other errors showed before/ & what remedy may be to 'em that been fallen into such errors/ xxij.  
Of affections & specially of reasonable affection/ which sometime by temptations been turned & changed & what is the cause & remedy again this temptations/ twenty-three.  
How patience is a general remedy against all travails & temptations. & of other general remedies against all dreadful ghostly temptations/ Caplo xxiv.  
Of a special remedy against divers travails & passions. that comen of the seven. principal vices Capitulo xxv.  
How that satisfaction & travail with bodily afflictions & ghostly been needful to purgation of the soul as long as a man or a woman is travailed with any manner passion/ Caplo xxuj.  
recapitulation of all these matters beforesaid. & of four manner of prayers/ Caplo xxvij.  
¶ Also other diverse good matters following in this said book whereof they make no mention of any chapters.    

¶ That holy men & good men been more tempted than other/ and how our lord playeth with his children by ensample of the mother & her child/ and what Joy & mirth is in our lords presence/ Caplo j  
UIgilate et orate ut non intretis in temptacionem. Wakyth & prayeth that ye enter not in to temptation These been the words of our lord Ihesu christ. the which need none other declaration than the same understanding of theselfe words Therefore I leave divisions of matters/ plainly to writ as god will give me grace somewhat of temptations/ & of remedy again hem. to your ghostly comfort/ Take now thenne good heed of these holy words/ ¶ Wakyth & prayeth that ye fall not in to temptation/ You shall understand/ continual & busy prayer: when he saith/ wakyth & prayeth/ & when he saith/ that ye enter not in to temptation. ye shall understand that ye be not overcome with temptation/ Thus have ye then by the teaching of our lord a special remedy again all temptations & that is besie prayer/ Prayeth thenne busily in all time of need/ But now to our purpose take heed what our lord saith. He saith not prayeth that ye be not tempted/ but he saith that ye fall not in temptation That good lord knoweth well by his grace & ordinance how profitable it is to good men & women much to be tempted & to be trowblid. the seemeth by his words which he speaketh by the prophet to a man or to a woman that is troubled/ I am with him in his tribulation/ I shall deliver him. and I shall glorify him. Of this we have ensample of our holy faders which grievously were tempted. as ye shall here after. and among all of our glorious lady which passed all other in holiness & most was troubled/ therefore he is deceived the wenyth he be holy for he is not tempted/ For soothe it is to good men & women that travail to be perfect been more tempted than other which be reckless of living. And a cause why is/ for a mountain the higher he is there is the greater wind/ In the same manner the higher a man's living is the stronger is the temptation of his ghostly enemy/ Wherefore if men or women of religion or of any perfection feel no temptations then ought they sorest to dread/ for then they been most tempted when they feel 'em not tempted/ therefore saith saint gregory/ then art thou most assailed when thou feelest thee not assailed/ Also when our lord suffereth us be tempted in our beginning. he playeth with us as the mother with the child. which sometime fleeth away & hideth her/ & suffereth the child to weep & cry: & busily to seek her with sobbing & weeping. but thenne cometh the mother suddenly with merry cheer & laughige beclipping her child & kissing & wipeth away the tears. Thus fareth our lord with us. as for a time he withdraweth his grace & comfort fro us/ In so much that in his absence we been all cold & dry/ sweetness have we none ne savour in devotion/ Slow we been to prayer or to travail/ the wretched soul suddenly is changed & made full heavy & full of sorrow & care Thenne is the body sluggy & the heart full hard And all our spirits so dull. that the life of our body is to us noyous. All that we here or see thouh it be good yet for the time it is not. And soothe for to say/ weary be we thenne of goodness/ & like for to fall in to vices: & feeble to withstand temptations Such heaviness we find in absence of our father/ And yet our father leaveth us nevertheless/ but hideth him for a time & playeth with us for great love/ This absence & forsaking for a time the prophet understood well when he said. Lord forsake me not at all times/ therefore upon these words saith saint gregory. he knew we the he should be forsake but for a while/ that asked to be forsake not at all times/ The presence of our lord/ I clepe his gracious working in us. And I clepe his absence the wythdraweng of his comforts fro us. But now some man that readeth this/ peradventure will say this is a strange play/ what is this play that thus heavy we been of the absence of our lord/ The play of love is joy & sorrow which to come divers times one after another by the presence & by the absence of him that is our love. this is a property of love/ that when we have him present whom we love we know not how much we love. But when he is away/ then we perceive by his absence what matter we have to love him The joy of his presence causeth sorrow in his absence/ not so that he is cause of sorrow/ But for his presence is to us so Joyful. that with his absence we must needs be sorrowful: ¶ I have rehearsed here shortly what manner of sorrow we have in absence. For ye shall have it more openly after But saith now what Joy cometh & matter of Joy by his blessed presence. Anon at his coming the soul waxeth light & Joyful/ the conscience is clear and much in rest. the spirits that were dull & deed been quick/ & ready to travail/ and all thing that was hard & sharp. & Impossible to seeming. anon they wax soft & sweet. and all manner of exercise in fasting & in waking & all good works of such exercise is turned in to mirth for great desire & love/ The soul is fyllid with charity & all manner of cleanness/ She is fed with such ghostly sweetness that for such great liking in ghostly feeding/ all outward things been almost forgotten Thenne cometh so merry meditations with plenty of tears of compassion/ tears of compunction/ tears of love/ & of devotion/ and though there comen no tears there come other vysitaconns' that passen all worldly mirth/ and therewith so great plenty of grace/ that what is asked it is grauted/ what is. sought is found/ and the gate of grace is opened to all that ask thenne to entry/ ¶ By these tokens which I have rehearsed/ we may well feel & know the presence & the absence of our lord. Therefore that he withdraw him not for your own default. wakyth & prayeth that ye fall not in to temptation/ ¶ Vigilate et orate/ etc.   

¶ Of vj. pryncypal causes why our lord withdraweth his comforts fro his children/ and of diverse manner of ghostly affections which sometime been withdrawn for great negligence and unkindness Caplm/ ij.  
WHy our lord withdraweth him fro some more than fro some/ why he visiteth some more than some. we may not plainly determine. But some causes of his wythdraweng I will show now/ or I write ferder more of any matter/ and after that I will show remedies to get again his presence/ One cause may be that the lover should fall not by pride: For many rich gifts & gladness of cheer/ which been given & showed by the presence of our lord wheche should be our love. The second cause may be that we shield know our own infirmity/ and that is full profitable. for as saint gregory saith/ It is a great refection a man to see & know his own imperfection/ The third cause is for man should not hold himself siker For great trust of sikerness engendereth negligence & presumption/ and those two together inobedience/ The fourth cause is that we should the more busily seek him/ weep and cry after him/ as the child after the mother/ The fifth cause is that we should receive his coming after his withdrawing with more Joy & gladness/ The sixth cause is that the should be the more wise and the more strong to keep him When we have him All these causes of withdrawing been but for our profit after god's ordinance/ But other causes there may. be for our own defawtes/ sometime for negligence/ & sometime for unkunning unkindness: Therefore this cause of wythdraweng I will declare in party/ for Itrow it be speedful to men & women in her beginning to know of this matter when they feel sweetness or devotion in ghostly living. After the saying of the philosophers: When ye see the son is high in the mydse of may/ thenne hath the son double virtue of working in trees herbs & all thing that is growing. if the planets thenne which govern the nature be well ordained/ after that the time of the year askith/ Thenne draweth the son the humours up in to the air/ of the which comen dew & rain whereby the fruit of the earth profiteth/ & is multeplied. ¶ Now to our purpose/ in the same manner/ when that clear soon our lord Ihesu is lift up in our hearts above all other things of our kind/ then if bodily disposition be well ruled after discretion If virtues. which I clepe ghostly humours been inhabited by long exercise. which virtues shall be presented with thankings/ and worships to that clear son Jesus/ Thenne sometime of all these virtues cometh a sweet rain of an inward beholding. and an heavenly dew of the sweetness of the godhead. This is a special working of our lord Ihu christ in hearts of his lovers/ And in all his loved children. of this hevenli sweetness cometh such a liking to the heart & to all the body. that it seemeth a man Inwardly/ that fully he is beclipped with the love of god/ This liking is more delectable to the body. & soul than all the mirth & liking that all the world might give for the time: In this liking god sendeth in to the heart so great savours/ comforts. by gifts of gladness. that it thinketh for the time he is fulfullid with gifts of ghostly comfort/ And of this cometh a ghostly dronkenes. which falleth to divers men in many divers manners/ This manner drunkenness maketh some men sing & worship god for fulfilling of gladness/ Some men in that time stirring with all the membres of her body so that they must skip or rene or dance/ Some for joy beat her hands together/ Some cry loud with an high woys/ Some been still & may not speak. Sometime seemeth 'em that all the world faren as they done. And some have wonder that all the world fareth not as they done/ Him thinken oft-times that they may never forgoo the liking that they have/ Some men that have such liking wondren what hem eilen. and what thing it may be that maketh 'em so merry & Joyful. Sometime it happeth this liking is so great/ that it seemeth to some man that his heart should break for joy/ such manner werking god wrouht oft-times to men & women in her first beginning/ when they drew to ghostli living. and when they turned 'em holy to god/ when they forsook all worldly comfort. and put her hope fully in god/ And yet for all this they been right tender as children that need milk & soft meet & sweet/ For hard meats & sour they may not suffer/ that is to say they may not suffer no strong temptations For they may not ne cunne not suffer easily the absence of our lord/ For when they been forsake alityll/ that is to say. when liking & comfort is withdrawn for a time/ Anon they been grudging. and fall thenne in to such heaviness/ that for default of knowing how they should have 'em in his presence/ they been so negligent in his absence. that some time they leave of moche of her travail/ by cause they have no liking/ Here is a great unkindness/ and for unkindness grace is often withdrawn/ But this unkindness is caused of vncunnyng Yet for it is god to know how we should have us in his presence/ that for our unkindness we 'cause not his absence/ Also how we should have us in his absence that for any sloth or negligence we lose not his presence/ Of this matter somewhat shortly I will weyte & show some short remedy to have again our love when he is withdraw But yet least that ye lose him in your own default/ wakyth & prayeth that ye fall not in to temptation/ ¶ Vigilate et orate etc.   

¶ How a man shall have him in receiving of grace & ghostly visitations & how some been beguiled with a false sweetness/ when they been visited with any such comforts iij.  
HOw we should know the presence of our lord Ihu. I have rehearsed before but some for vncunnynge of receiving of his yefte & all such ghostly comforts ween that they receive 'em by her own merits/ & that they deserve 'em for her own travail/ This is a foul blindness: which letteth & destroyeth the flowers/ & the fruits of all ghostly virtues/ ne here is no love showed to him that ministereth all matter of love & what he be that thinkith thus/ he hath him not duly in the presence of our lord Therefore it is needful to each man to set his heart in lownesses at all manner times/ & namely in wonderful werkynges of our lord. & in his comfortable visitations. that he of his endless might may so work. & of his great goodness will visit so poor a creature with so plenteous yefts And well may he set him in lownesses/ for what ever he deserveth It cometh only of god/ & yet each low spirit thinkyth him unworthy to any such yeftꝭ/ So thenne I trow it be full speedful to each man lowli to receive the presence of our lord/ that is to say his wondered visitations. & such ghostly likings which are not had but by his presence & with a meek spirit yeving up thankings with enterly devotion/ chynking & saying such manner words/ ¶ A gracious lord christ Ihu God's son full precious been thy yeftꝭ/ worship be to the without end in all thy noble been feytes/ I am not worthy ne can not thank the as I aught of debt but after the cunning that I have/ thank the my lord for all this ghostly comfort. Good courteous Ihu take me in to thy governance/ & save me by thy keeping after thy most pleysure. ¶ In note pr̄is et filij. etc Or else in latin ye may say thus/ ¶ Laus tibi xpe pr̄is verbum sunt hec tua dona de cuius veniunt munere tanta bona Agimus tibi grans oipos deus ꝓ universis bnficiis tuis/ qui vivis & regnas deus ꝑ oina scla sclorum/ salva me pie Ihu in tua custodia sicut scis & vis ad bn̄ placitum tuum dne. In nomine pr̄is. etc. With such lownes & thankynges we should receive the yefts of our lord/ when it pleyseth him of his grace to visit us/ ¶ furthermore yet other there been which been not dewli in ghostli visitations. for some rest to sore/ & more delight have of the comfort & such manner sweetness. than of the gracious lover/ the freeli giveth such giftis This is also a foul blindness & darkness. which feblith all the mights of the soul. & letteth the knoweng of very soothfastness/ and sometime it happeth that with such men abideth a manner falls sweetness by the craft of the fiend/ Therefore how ye should void such manner be gilinges. & how ye should have you in receiving of such yefte Iwyll sheew you first by ensample/ & afterward more openly to the same purpose ¶ Among all bestis there is a gracious best/ which men call apes. a bee is so wise in kind that when it will abide still/ it will abide & rest in a hieve with his fellows/ & when there is no tempest in a peaceable weather while the son shineth it gooth out & seeketh flowers. in the which he may find sweetness. But be the flower never so fair/ or have never so much sweetness it resteth upon none but wiseli doth her profit & draweth out honey & wax. which beareth to the hieve that she came fro. & there abide with her company. & worketh in kind till time come that the son shine again/ & that it goth & tasteth again of many fair flowers: but evermore the fruit of sweetness she beareth to the hieve/ Thus shall each wiseman do that is in ghostly living he shall with all meekness & all gladness of spirit when our lord Ihesu lighteneth his heart inward receive his yefte. & taste the sweetness with reason & discretion/ and behold wisely the quantity of his benefeytꝭ. & take 'em as comfort as of ghostly liking But he shall not abide & rest upon such comfortꝭ be they never so fay●/ ne savour they never so sweet But with the comfort & sweetness/ & with all the benefeytes/ he shall turn & flee again to the hive/ that is to our lord with worships & thankynges'/ and there abide & rest till the son shine again/ that is to say till Ihu christ lighteneth his heart/ & ordaineth him by grace to flee about while time is merry to taste of his benefeytes/ But evermore as I said the comfort & the sweetness that he findeth he shall lowly bear again to our lord in whose worship he receiveth and gathereth all such sweetness/ ¶ If ye receive in this manner the visitation of out lord. thenne shall ye have you deweli in our lords presence/ And that ye may so have you wakyth & prayeth that ye fall not in to temptation ¶ Vigilate● c.   

¶ How desolate a man standeth in absence of our lord. & how lowli he shall bear him when comfort is withdrawn. Caplm ¶ iiij.  
HOw must we see furthermore/ when he withdraweth him. how lowly we should bear us in pleysure of him. to get again his presence/ I likened before the coming of our lord to the virtuous working of the son when he is at his height in the middle of may/ And for asmuch as I purpose to write of this wythdraweng I make an other likeness of the son going dounwarde. When the son in time of year beginneth to withdraw dounwarde/ thenne reigneth he in a planet that we call virgin. and the cause why it is called virgin is for that time of the year it is not fructuous no more than a maid that beareth no fruit of children/ In this time of the year/ the heat of the whether is minished. hard fruit corn & wine been gathered home: And then is some seeds sown to profit of man: Als● the working of the son as for that year is then fulfilled. For thêne he withdrawith his working. In the same manner when our glorious son christ Ihu beginneth to come down/ & to hide in the inward shining of his son beam/ & when he forsaketh us & leaveth us alone/ thenne is there little fervour of love: thenne find we us full poor & all forsaken as outlaws that was before liking/ & heat is thenne full cold & allayed/ & all that was so plenteous is come in to need & poverty/ Thenne of your wretchedness we wonder/ & see where is all this fervent love & thanking to god. Where is all this lie: king & worship to god/ where is all the soul's comfort. gladness & savour/ what may this be. whether is all this become. Why fai●●th this now/ how is it/ that all this strong love/ & all these noble yefts been away & deed/ Thus we far as men unwise/ that think our travail lost/ & some time in some men & wimen/ the bodily kind is feblid by a sudden heaviness in her beginning and they wot not why/ & that is sometime for a strife between the spirit & the flesh/ Some by sloth & folly/ wilfully leave her travail some fall in doubt whether they shall travail or no● Some when they should sleep. thenne hem list wake & pray  
Some when they should wake & pray. then hem lust to sleep. But many by grace keep her Journey. & thenne falleth to hem which will a bide & travail/ that sometime our lord for great love proveth 'em sorer than other/ for thenne of his sufferance they lose outward benefits & likynges/ that his to friends & kynes men. & lightly been forsake of all other knowleching/ they that died him cheer before have him now in scorn/ troth find they nowhere/ but wrongs/ detracconns'/ & unkindness. They have also great infirmities in body & in soul/ Some fall in perplexitees for a thing the naught is to charge or lityl And there they could counsel other. in that & other doubts/ thenne standeth himself desolate & in great doubt/ Some been so hard proved with ghostly temptations/ which passen all diseases. that what for dread & doubt/ all comfort is lost/ safe only hope of mercy/ Of such ghostly temptations & tribulations ye shall see more openly afterward/ ¶ A good god what grace is in thy presence/ how precious is thy love/ When all love & grace faileth in thine absence/ Now then it were good to know how a man should bear him in all this sorrowful morning. first I counsel every man to think or put it to his own default that grace is withdraw by some manner negligence/ or special default by dissolute bearing/ or for withdraweng the heart from god by divers vain thoughts. & though his conscience dame not this always in special/ yet good it is to dread/ & as openly as he can often declare his conscience to his ghostly father/ In special if he can. or else in general words. And this is a sovereign medicyn to all temptations Also he shall not leave his travail for no manner heaviness/ for your prayer savour not as at that time/ It is accept full high to god. & turneth peradventure to more meed. than though he visited with liking & sweetness: And yet I will not counsel that he keep always the same time of prayer/ for sometime it is speedful to leave it for good intent/ For what occupation it be/ prayer or meditation. reading writing/ or else good comening or what thing it be/ that most stirreth him to the love of god/ that I hold speedful to use/ as for that time/ for that driveth away heaviness/ & comforteth the soul/ Also it is needful in all such time to take bodily sustenance/ & other needful rest in reasonable manner/ & so the soul may be too wblid that it is need that he take a sop in ale or in wine before mete. and after for comfort of the spirits to be the more strong against heavy temptations. Also is is good to such men and women to visit seek folk that been holden ghostly livers. and with all meekness commend 'em to her prayers. and if need be ask 'em of her counsel. ¶ Also for lownesses it is another remedy a man in such disease set himself at nought/ and think in his heart that naught he hath/ naught he had. ne nought may have. but only of god and after ensample of Job he may then say or think/ Our lord hath yeven/ our lord hath taken away/ as it pleyseth our lord so it is do/ blessed be the name of our lord god/ ¶ Snns dedit dns abstulit sicut dno placuit ita factum est sit nomen dni bnndietum. Also he may think or say. Good merciful lord if it please the that I ●e thus poor of all manner comfort then will I desire this poverty that thy holy will be fulfilled in me. And though the will of kind grudge/ the will of the spirit grudgeth not. and though I will but faintly/ my will is to will perfectly. that thy will. and not my will in me/ & in all thing be fulfyllid ¶ Fiat voluntas tua.  
By such manner of laws we may soon purchase the presence of our lord ¶ Now thus have I showed you of the play of love/ & a lityll I have spoken of the matter of temptations/ But now of the matter I think more openly to writ/ as god will give me grace/ but to eschew the peril of undiscrete heaviness in our lords absence/ continual prayer is evermore needful Wakyth therefore & prayeth that ye enter not in to temptations.  
¶ Vigilate & orate. etc.   

¶ How our lord chastiseth his children by ensaple of the mother & of her loving child/ caplm v.  
I Likened before the play of our lord with men & women which been new converted to a loving mother/ that listeth to play with her souking child/ which mother in her play sometime hideth her/ & cometh again to know by the countenance of the child how well it loveth the mother/ But now we must see furthermore. how the mother proveth the child after the tender age A good loving mother suffereth her child to suck/ & tenderly nourished till it have more streng the to suffer more hardness/ Thenne she withdraweth a little & a little the milk & other delicacyes. & maketh asaye of harder & sharper meats to nourissh him forth in hardness/ She withdraweth her glad cheer. and speaketh sometime sharply/ Sometime she threteth. and if the child wox wanton she beateth him first with a little rod/ And the stronger he waxeth the greater rod she taketh. & sharply beateth on Sometime to keep him in. when needs he would out/ And if he have been out against the mothers pleysure/ she fetcheth him home again And as a loving mother she receiveth him gladly/ But the more she loveth him the sharper she beateth him/ to make him abide at home/ and all is for love/ For loath she is to forgoo her child/ the which she dearly loveth. ¶ Now to our purpose on the same manner. our good loving lord Ihesu christ goods son first in the beginning of his dear children which been ghostly livers/ he fedyth hem with soft meats/ which is ghostly sweetness/ But after time they been strengthened by exercise of virtues/ he with draweth in party that sweetness/ & asayeth 'em with bitterness. he taketh fro hem rest of heart: & suffereth 'em be trowblid. to prove well her patience/ easily first wythoutwarde things/ as bacbiting & soornes/ repreves. & wrongs/ & worldly diseases/ He speaketh afterward sharply/ and bringeth 'em in ddredfull doubts/ And if they were wanton by dissolute bearing in heat/ or in deed/ first he smiteth softly with easy temptations/ And ●●n they never so easy/ yet they grieve the soul. For how ever the soul before was chastised with doubts & dreads. it felt no smart sharply till the rod came. Which I clepe temptation/ The stronger the soul is to the love of god/ by meekness & sufferance. the sharper rod our lord taketh. for after the soul may bear/ he measureth the strekes of temptations If the soul he negligent/ or else by infirmity will walk out abroad to any manner vanity. our lord smiteth then sharply with some manner temptation. to take fro him that vain lust & for he should abide with him. & lose not his love: And if it hap by sufferance that the soul hath be far out. assenting or performing to any manner vanity Yet will not that loving lord lose his dear child/ but by grace he clepyth him/ & if he wilfully come home/ gladli he is received/ And for love that our lord hath to his chosen child bitterli he beateth him to purge him for his trespass/ & toucheth him with sharpness evermore to abide at home in our lords service/ & all this chastysing is for love/ For as our lord saith himself. he chastiseth whom he loveth/ Chastysing may be in many manners/ But by cause your intent is only to here of temptations/ therefore at this time I leave all manner other chastysing/ plainly to speak/ & write of the sharpness of these ghostly rods/ which I clepe temptations But or I write any more/ first always I counsel you. wake & pray that ye fall not in to temptation. ¶ Vigilate etc   

¶ Of vi-generall temptations & other in special/ caplm vj.  
No man may. number temptations in special but some temptations I will sheew in general. which fall gene: rally to divers men in each degree. & afterward I will show some temptations in special/ with the which ghostly livers been more specially traveylid than other men/ Vj. general temptations there been which traveylen a man's spirit these temptations been medlid after the setting of a man's body that is to say/ before & behind/ & above & beneath/ on the right side & on the lift side/ The temptation that is beneath is reprovable. the temptation that is above is wondered. the temptation that is before is dreadful the temptation that is behind is unseemly. the temptation that is on the right side is movable/ the temptation that is on the lift side is grievous. The first the is of beneath cometh of our own flesh/ which s●orneth us all day with glosig & flattering. by cause we should follow his lust & desires/ & this temptation is reprovable/ The second temptation thant is c●eped above/ is of our reison/ which is the over part of our soul/ as when reison assenteth/ & delighteth/ & is drawn to serve the flesh/ which should be subject to reason/ and this temptation is wonderful.  
The third temptation that is cleped before/ is wicked I●●sions. & falls suggestions of the wicked devylses. the which ever more whether we become waking or sleeping they cast gins to catch us that uneath we may scape/ & this is full dreadful/ The fourth temptation, that is behind/ is mind & thought of sins before done with liking & pleysaunce of the flesh in vanity/ or any thing that nought is, and this is unseemly/ The utemptacyon that is on the right side/ is of great prosperity. as when all fortune & case fallen to a man evermore abiding without any loss or disease/ This is movable. as a bird that fleeth. Which sometime is so merry/ that in his best flight falleth down & dieth and that is movable/ The sixth temptation that is on the lift side/ is great adversity. which somlyme bringeth the soul in to so great heaviness/ that either it maketh him sore grudge against god/ or else to think & say amiss against god. & all is to bring him into to despair/ & this temptation is grievous/ Of these vi. temptations generally I clepe him for bo the worldly men & ghostly men been traveylid with such temptations some man more/ & some sesse. some with one & some with an other. after disposition of kind/ & ordinance & sufferance of god/ so that every man in each degree is somewhat traveled that most done her befinesse to come to perfect love/ for to him the devil hath most envy/ Therefore as I said before to some ghostly livers. there fallen many dreads both waking & sleeping/ to some by horrible sights/ to some by wondered hearing/ & to some by dreadful bodily feeling/ Also to some in her beginning cometh imagination of dreadful things/ which they may not put away but by a special grace of god/ To some such thoughts been so dreadful & grievous. that gladly they would suffer all manner bodily pains/ if it pleased god/ so they might be delivered of such manner thoughts/ for thenne the soul dreadeth so sore/ that he recstyth not of the body. as long as the soul patiently suffereth such temptations. & desireth not by will of reison to have him away/ but to the plesing of god so long these temptations been no sin, but purgation for the soul, and high increase of merit/ But wh●n a a man desireth him alway for his own ease. & not to plesing of god You & though he would gladly suffer all bodily pains for to be delivered of 'em & Yet in asmuch as he desireth his own will. for his own ease/ he falleth into another temptation by that desire/ and sineth/ for asmuch as he assenteth to that unreasonable desire again the will of god/ Andrea thenne such temptations of thoughts been not meritory to the soul/ by cause of the unreasonable grudging. but rather peradventure pain for grudging/ For as saint gregory saith/ Each sin that is not soon wasshte away by sacrament of penance. as by con tryconn/ and confession. either it is sin/ & cause of sin following or else it is sin/ & pain of sin done before/ So it seemeth well that when a man wilfully grutchyth again such temptations. ye shall abide much the longer/ and thenne such temptations been pain of sin/ such dreadful thoughts that I have spoken of/ it needeth not to specyfie. for they that have be chastised with such ghostly temptacy of'̄s/ knowenwel in her souls what I would mean/ Also it is perilous to specify such thoughts/ for some been travailed with one thought/ that another man or woman would never. ne never peradventure should imagine such a thought but by other men's telling Therefore I will not show such thoughts inspecyall: Also though I would I may not/ ne can not/ For there was never man ne woman that heard or asayed 'em all/ Therefore I said before/ no man may number in special which all temptations, for they been out of number. But yet some will I show/ which most commonly false in men's speech. & openly to knowing/ Some when they here any mischief fall to any man or woman/ or here hem speak any hard words or dreadful before her death/ anon by temptation they fall in to a dread/ the long time after they may not put it fro her hearts/ for night & day/ in prayer & all other times they been so trowblid therewith that verily almost they vaast away for dread of the soul/ and maketh hem desire the death of the body for to be delivered of that temptation/ but that desire without pleysing of god is sin/ as I said before. Thus it fareth by 'em also that will imagine of the predestination & of the prescience/ or of the foreknowing of god. And such men sometime been dreadful for sins done before/ & some time to dreadful. Wherefore some been in point to fall in despair/ some again her will been travey led with despair/ Notwythstonding they know well our lords mercy passeth all her sins. Some also been traveysed with points of the faith moche against her will/ & with such thoughts stonden and abide in great dread & doubt what god will do with hem/ With such manner hardness our lord asayeth his children in the beginning after her conversion. these▪ many such moo been in his ghostly rods/ with the which sometime he threbeth, and sometime sha●rly he smiteth to keep in his children that they should not start abroad fro the fool of love/ Other rods there been/ that some men dread sorer. for to some of tender kind they been much more dreadful. safe only the temptation of despair which commonly cometh of 'em/ or with hem/ these temptations that Imeane been horrible sights/ & dreadful ferdnes of wicked spirits which come to some aswell as waking as sleeping/ as I said before Some time they tarry the body outward/ felingly that a man may not sleep/ ne eat/ ne pray/ ne drink in rest/ Some have had oftfithes sweet savours two days or three together. or longer time/ that whether ever they went/ or what ever they died/ it seemed as they smellid spices. This savour may be a temptation & yllusion of the devil/ As when it letteth devotion or prayer/ Also some in the country have had sometime wicked savours & fowl stenches in her nose, mouth/ & throat. and all is yllusion of the wicked spirit to let a man/ when he seethe him so fevent in the beginning. Sometime they have power to travail the body with Informyte. & somtymee they entry in to the body by the sufferance of god: & feeble so the bodily strength/ that the kind wits & strength of the soul been feebled Also for the time so forth. that what such a man speak or doth for that tyme. it is by that wicked spirit/ Some men also & women been tempted with presumption, or sterynges of vain glory for bodily virtues/ & ghostly for special yefts & comforts: or for special grace that they have to comfort other/ by writing or cunning. or for revelations. or vysions or for some other special yefts of god/ which they have bigrace more passingly than other/ these temptations & like to such been more perilous than other/ which I have rehearsed before therefore I have showed 'em here. & remedies against hem I will show hereafter. Moo tomp taconns ye shall see in the u chapters following/ how some for unstableness fall in to divers ghostli sickness/ And how some for unlust fall fro perfection. & live all contrariously against God's teaching. Other temptations in this chapter I showed not in special more than I have. for what ever temptation it be that I have not rehearsed or spece fyed here. it is a spice or a branch of some of those that I have showed in special or in general/ And for as ye see that temptations been so dreadful & without number/ wakyth & prayeth that ye fall not in to temptation/ ¶ Vigilate/ etc   

¶ How a man shall confirm him to our lord in sotnes & hardness/ & how some for grudging been forsaken of our lord. for that time/ & lightly fallen in to ghostly infirmities/ Cap●m ¶ seven.  
IN certain time of the year/ the son beginneth in a planet that men call libra/ that is asmuch to say as a balance/ for thenne the days & the nights stand evenlike. for thenne the son departeth even/ & like proportion the light & the darkness/ In the same manner our lord Ihu christ stondyth with his ghostly children which utterly have forsaken himself/ & stand even after the will of our loving lord When that our blessed lord Ihesu will visit 'em with sweetness. or chastise 'em with sharpness/ when it is his pleysure to send darkness or clearness of light/ or what ever he put to his children/ always they stand even in all manner thing: safe only in sin. which is neteful to flee for that cometh not of god/ And when such children been perfectly ordained & stabled/ & lack all comfort/ & been forsake of all creatures/ if they can thenne well gather together fruit & herbs of virtues than shall the● be plenteous/ for all her virtues been thenne ripe & perfit & well tempered without any grudging of the soul What ever thenne the body may do or suffer gladly the soul offer that our lord god/ Also all other inward virtues that ever he had before in liking of the love of god he hath thenne after his knowing offer 'em to Ihesu christ & with all travail & with all the heit have h● in exercise/ such oblations & meekness with wertues living been more acceptable to god/ and more worthy/ more noble/ & more cleaner than ever they were before thenne & standeth in such perfection/ that gladly he will lack all manner comfort that ever god give him before & stand even at God's will/ not in light now in darkness/ and take all this in like we'll/ so it be to the worship of god/ In this manner as I have rehearsed each perfit liver shall gather in the fruit of virtues/ with thou which he shall be rich & plentevo? and dwell in the presence of god ever more lasting. By such men's living. & ensample of her patience/ all other men that hem knew or be with 'em conversant/ or familiar been taught & amended/ and profit in virtue/ so that the fruit & the herbs of her virtuous living be set and sown/ and plenteously multiplied to other men's profit/ Every such man that hath this perfection/ and cometh to this lownes & sufferance is first sharply threted & assayed. well proved. and tempted of god & of himself. and of all creatures/ Therefore the forsaking of himself/ & of his own will. is to him a special & high perfection/ nevertheless each man that shall be saved/ must forsake his own will: and put his will to God's will. For else he is not obedient to our father in heaven/ But now ye shall know furthermore. that in this same time of the year/ the son cometh down. and the weather is full cold/ therefore in some unwise man & unavy said the wicked humours been stirred. and make the stomocke replete/ wherefore they fall in to divers sicknesses/ They put always all delight and savour of meats and drinks. and sometime it happeth that they bring some men or women to the death/ Of such evil humours. some men been changed out of her own kindly complexion/ & fall in to a dropesie or other Infyrmitees: Also sometime of unkindly humours wax perilous fevers by which sickness after long languor men oft-times dying: In the same manner when some men of goosily living/ or men of good will or men that have assayed of ghostly sweetness/ & of other yefte of god fall away fro soothfastness. and by negligence & Infirmytee go out fro god/ & out fro the school of love/ Anon they wax so seek that either they fall fro virtues of else they fall in to peril of death. or else utterly they lityll/ & die by long continuance of ghostli sickness For an unwise man or negligent that undiscreetly governeth himself. lightly falleth in to these Infyrmytees/ by cause that time is to him cold/ Wherefore the kindly working of virtues and of good deeds wexen slow & unreasonable Such a man desireth & seeketh the profit & ease to the body/ more than hem needeth/ Some men by such Infirmytee desiren comfort of god/ so he would send it him without travail & pain/ Some think they been so feeble & so tender. & waasted for age/ or for travail/ that all thing they thick needful what ever they may get to the rest & profit of the body/ Some seeken comfort & solace of men & women. & of other creatures more than needeth: whereof falleth great peril of soul. when such men unreasonably & undyscretly incline so to the rest & commodity of the body/ thenne all these wicked humours make the stomach repfete/ that is to say/ fulfil the heart with evil will/ & let the savour of all good virtues/ Also when such men wax seek for cold/ thenne they fall in to the dropesie/ and anon they been overcharged with water/ that is to say they desire worldly goods/ And the more they have the more they covet/ by cause they been seek of the dropesie. the body that is to say the lust & covetise vexen fast/ & swellen great. But the thirst is never the less/ The fat face that is the conscience waxeth lean. for he hath lost the savour of good meats/ that is to say he lacketh the fruit of grace. For they will not work with grace/ & this is the cause of all these sicknesses for werking with grace is needful/ as ye shall here & see after. ¶ now thenne first will I speak of ghostly fevers/ and so fourth of divers men's errors/ But that ye fall not in to no such sickness ne errors: wakith and prayeth that ye fall not in to temptation/ ¶ vigilate/ etc   

¶ Of four ghostly infirmities which been likened to four divers fevers/ Caplm/ ¶ viij  
Dnuers men as I speak of which been so replete of wicked humours/ that is to sa ey to unskilfully/ and unreasonably been enclived to lusts & cases of the body. fallen oft times in to four manner of fevers. diverse men in to diverse fevers/ after he is disposed. The first fever is called a cotydian/ in which is properly in ghostly moving a variance of the heart. For some there been that will know of all things and of each living. they common of each matter/ and entremete of each cause/ both of temporal & spirytuell many things they dame & blame. but oft times they forget henselfe/ Gladly they bear outward charges & besinesses/ And if they here any word of matter of dispel sure. lightly they been stirred. & sometime trowblid. Her thoughts been full chaungable. now here/ now there/ now so/ now thus like to wind/ this is cotydian fever/ for with such variance/ they been tarried & occupied fro morrow to even/ and some time of night both sleeping and waking/ Also though this Infyrmytee may some time stand without deadly sin: It letteth nevertheless ghostly exercise and savour of god. And so long it may last that it bringeth the soul in to peril/ ¶ The second fever is called a tercian: which may be said inconstance/ or unstableness/ And all though this go & come. yet it is perilous/ This fever tercian cometh sometime of an unordinate heat & sometime of cold they that have the tercyan the which cometh of heat/ been such men that when they been stirred to devocyonor when they been towehed of our lord with any ghostly comfort or else after time they have assayed & lived in perfectly living if our lord thenne eleventh hem/ and suffer 'em stand alone. some of 'em fall anon in to unstableness/ for this day they cheese one living or devotion. tomorrow they cheese another. One certain tyme. or one hour they will keep seylence. an other time they buck the rule. and gladly they will speak & common/ Some time they will give largely her goods for the love of god/ and sometime they been so hard/ that neither they will give ne lean Some time they will go on pilgrimage/ Sometime they will be recluse/ sometime they will sing oft if they be priests/ and sometime they take but little heed of that manner devotion ¶ all these fall of unstableness which noyeth much a man/ and letteth of ghostly understanding and putteth away the ground of perfection/ But taketh here heed whereof this unstableness cometh: When a man setteth or stablith his intention & his business & werkynges more to outward exercise of virtues/ than to god Inward/ or to be unied in heart & in spirit with god/ notwithstanding though he be then in grace/ by cause he dwelleth in virtues. yet his life is changeable & unstable/ For as much as he felith not him rest in god perfectly above all virtues/ Therefore such a man hath that he knoweth/ for he hath him in himself/ whom he seeketh without with great bodily & ghostly exercise.  
Therefore if a man will put away or overcome this unstableness. he must rest him/ and make his aby ding in god/ & with god/ above all other virtues/ comforts/ & sweetness: and all other liking as I said before in the third chapter ¶ The second fever of unstableness/ is caused of cold/ to the which thing they put her heart unwisely. and love it more than need is Such men been divided in himself/ Also such men. now feeble one way. now another: now they will be shriven of one man/ and tell all her life. and ask of him counsel/ another day they cheese another. but it happeth full seld whether such done after counsel/ of whom they been blamed/ or for what thing they show himself full Inocente & besie they been to colour their default Fair words they show without. but the contrary is in heart. they desire her virtues to be known/ & for a few virtues/ yet they would have worship/ Other men they will teach & blame 'em for her defawtes. but they will not be taught of other/ ne take of other correction An unreasonably enclinynng of the fleshly kind. & a dark pride privily hid may be cause of such unstableness/ ¶ In some men the fever quartein is caused of unstableness/ that is to say when a man is aliened/ or wilfully gooth out fro god/ from himself/ fro all soothfastness. & fro all virtues/ such a man cometh lightly in to a byewaye/ & for many errors he slidethful foolily/ so that he wot never where he is. ne whether he shall/ what he hath ne what he shall do. this sickness is more perilous. than of the other which Ihave rehercedOut of this quarteyn/ that is called alienation some men false in to another fever that is cleped double quartein/ that is to say negligence/ or slowthe/ which is living without charge of business/ then is the fourth day dowblid. & fro that day uneath he shall get he'll/ by cause he is sloew & necligent in all manner things that longeth to every lasting he'll/ Also by such slowthe & negligence/ he is likely to fall in to sinful living. as man that never had known god before. And some men in this sickness hold false opinions in her own conceits/ & danynable before god/ of which men I will declare you more openly. four manner sects. that ye may be the more ware of 'em. & of her opinions.  
And for asmuch as ye have seen here before what infirmities fallen to ghostly livers. Wakyth & prayeth that ye false not in to temptation ¶ vigilate/ etc.   

¶ That some men by temptation seeken kindly rest/ and a falls idleness as for high perfection. & by this error they fall in to other errors Caplm ¶ ix.  
SOme there been. or have been that seem full good/ & perfit of living which life is contrarious to all manner of virtues and specially I speak of 'em at this time which in himself seek rest in kind. and wilfully seve the rest in god And the lovingly inclining of the soul in god & to god the which is above kid. all they that live without that blestfull love which is above kind/ needs they been inclined to himself seeking res te to some other thing/ For kindly all creatures hen bowing to have rest/ and desire so/ that rest is sought in divers manners/ aswell of good as of bad ¶ Upon this ye may understand/ that when a man standeth nakid in soul without any imaginations/ or business of kindly wits/ and all void & idle/ no thing yoccupyed with the ovyr wits of the soul/ then by very kind he cometh in to rest. This rest men may find by very kind in himself/ without working of grace/ if they can void/ and deliver 'em from all manner imaginations and deeds & works/ But in this voydaunce & idleness. a good living soul may have no rest. for good love & fervent charity. & thinward working & teaching of the grace of god. will not suffer a man rest in this manner idleness/ or voydaunce Such an Inward liver/ that is to say a ghostly lover may not long endure in kindly rest with ease of heart/ and hole of conscience/ But furthermore it is good to knoew how kindly rest may be/ and what exercise it hath/ In kindly rest there is an Inward silence that is to say/ peace & rest in the inward wits. & outward wits In a manner idleness/ without thought/ or imagination/ without any manner exercise outward or inward/ so that rest in this wise may be hid/ and not let by no manner way/ But rest in this manner is no thing leeful/ For this manner working bringeth a man in such blindness/ that though he shall know & into a manner of/ bowing dounwarde to himself. and in to himself wythouten any deed or works This rest is not else but a manner idleness in himself. & avoidance of in himself/ forgetinge himself. god/ & other thing/ This rest is contrarious to the rest in god. For the Rest in god which is above kind/ is a lovingly beholding in to an high clearness/ that may not be comprehended. this rest in god is sought always/ & had with a continual working/ & when it is had. it is sought nevertheless. butasmoche desireth above kyndli rest as god is hyrst above all creatures therefore all they been fowl deceived/ the which behold or intend only to himself. & they also that bowen dounwarde in to kindly rest/ ¶ Also that seek not god with continual desire/ or find not god with a lafting love/ set ever to god/ & in god by continual use without changing in will. For all other that seek or desire kindly rest/ her ●este standeth in a manner idleness/ To the which they been bowed down by kind by custom But in such kind rest god may not be found/ for this kindly rest bringeth a man into such idleness see that Jews & paynims they find & all other men/ be they never so sinful so that they live in sin without accusation of conscience so that can void all thought & imaginations. In such an idleness kindly rest is delectable. & such a rest in his own proper being is no sin/ For sometime it falleth in you/ in me/ & in all men. as when a man standeth or sitteth as he were astonied. or were in a thought/ and in sooth ne he thinketh ne imagineth rihtnought/ For he thinketh not upon that thing that he looketh upon/ but you'll he is & void for the time fro all manner thought & deed And this rest of his ownen property is no sin But when a man besieth him/ & in full will desireth to have such rest/ without exercise of virtues bodily & ghostly inward & outward/ hear is no doubt the rest is turned in to a great sin. for thenne he falleth perilously in to a ghostly pride. that is to say in to a full pleasance of his own will for his most rest & ease/ He weeneth thenne that he is or that he hath/ that never he shall have or come to/ When a man hath such rest by a falls idleness/ & when all other exercise that bringeth in love./ is to him letting/ thenne he dwelleth & abideth only upon himself/ & himself utterly voideth fro all virtuous living This error is a fowl beginning of all ghostly virtues. by cause of the pride & presumption Of this ye may see an ensample when angels were first made they had a free choice. so some in the first moving of the free will began to worship god by a great fervour of love/ & fulli turned to god with all that they had received of god. ever to abide in bliss And ●i that her will was conserved so to stand evermore without any changing But those angels that anon rested on himself. and sought pleysa unce in her own light to follow her own will against the kind of reason/ her rest was full short by cause it was unskilful and also unleeful/ therefore they lacked light. and in her own blindness slode & fell in to everlasting darkness And for unreasonable desire of her own rest/ they were put in to unrest ever more during/ Thus have I showed you a great error/ that some time falleth among ghostly men. Wakyth therefore & prayeth that ye fall not in to temptation ¶ Vigilate & orate ne intretis in temptaconnem/   

¶ That some men lyven in great penance/ and done many things outward/ to be holden holy. but they lyven contraryously. to charity & live sinfully/ for they seek all the love of kind/ & hold prevest many other opinions/ x.  
THe second sect of contrarious living cometh of therrou●s. which Ishewed before in 'em that seken & desiren her own ease & rest by fowl pride & pre: sumpcyon. Of this pride cometh a spiritual or ghostli lecheri. for when a man will have rest in a manner idleness/ without any desire or ●esi seeking to god. thenne he is full dyssposed to false in to all errors. by cause he is turned away fro god. & turned to himself by a kindly love And by cause he desireth & seeketh all that is to pleysure & to lust & liking Such a man is like to a marchaut. for in all his works he is ever inclining & bowing by intention to his own rest/ & to his own profit/ but no thing for the worship of god. This man that thus resteth upon his own love to his proper person/ may well be called a proprytayre/ the which vice is damnable in all obeysaunt children/ Nevertheless some of these children live in great penance/ and do many things outward/ that her life may be known/ and her name in reputation among holy men. For each such love of kind is favourable to himself/ Also some of these men by a great singularytee desire of god some specyalle theft above other/ either of working miracles/ or visions or of revelations/ or some other specyalte: wherefore oft times they been deceived by the devil/ For sometime they have of the devil that they desiren Thenne they ween it cometh to hem for her merit. and ween that it be sent fro god for her holy living. Such men/ been both proud and blind. for hem lacken all ghostly light & feeling/ And a full little thing may comfort such men/ for they know not what hem lacketh/ This is cleped a spiritual lechery. for it is an unreasonable & a unordynal will against reason. ever more boweng down by the love of kind to his own profit & all ease & rest/ such men also been proud & full sullen of will and to hard of heart/ Therefore her desire. and her fowl covetise retchyth some time/ and spreadeth so farforth. that what they desire they. have/ And some in her lives have been taken of the fiend/ and long time traveylid with wicked spites/ and some unto the lives end/ Also these men that in this wise 〈◊〉/ ●●ue contrariously to charity & to the love of god:/ with the which a man offereth himself fulli/ inward & outward. in all that he may in to the worship of god. For there may no thing suffice to a perfect lover/ ne no thing may him please. safe only/ one goodness that may not be comprehended/ the which goodness is god himself/ for he is all chapyte/ In goodness of charity is a bond of love/ the which draeth us to god. In the which love we forsake ourself & therewith we been unied to god But the love of my nde dwelleth upon himself. & ever is boweng to his own profit/ Nevertheless the love of kind is as like to charity/ as to the working outward/ as two heres of an heed/ but the wills of the mevynges been moche discording & unlike/ For a good man's heart is evermore upward to god & his intention. & always desireth the worship of god/ But in naturel love a man's will loveth to his own profit & ease/ When the love of kind passeth thus the love of god/ & charity by contrarious will & working/ thenne a man falleth into iiij perilous sins/ that is to say into pride. avarice/ gluttony. & lechery. thus fill adam in paradies/ & all mankind with him/ For the cause of the love that he had to himself by turning fro the will of god/ & by pride he died against godis commandment/ & by avarice he coveted knoweng & wisdom/ he sought by gluttony savour & delight/ & thenne after this he was stirred to lechery/ But our blessed lady fond the grace again. which adam had lost that glorious ladi & mother of love paf us ensample in living how we should love. this noble lady for the time of the birth evermore turned her heart to god both active life & ghostli. that it is to say with exercise of outward & ●war the virtues. by great desire & fervent love to god received christ with all manner lownes & meekness in this the blessed ladi fond grace against pride. Also she offered up that worthy lord her dear son to the father in heaven with her worldly possession & with all manner plenty or largeness of heart in full affection/ yielding thankings & worships to almighty god. & in this she fond grace against avarice Also she rested never upon comfort. ne gracious yeftꝭ. which she plenteously received of all mighty god/ but all that savour & sweetness she gave holy to him that all goodness sent/ & here she fond grace against glote: nigh/ Also what cleanness she had in body & soul/ it needeth not texpresse for all christen faith know well there was never erthli creature that had the grace of so full cleanness as she had/ in which she fond grace against lechery that grace that adam lost. that glorious lady fond again/ Who so thenne will overcome & withstand the contrarious living which I rehearsed before/ must follow after his power our blessed lady outward & Inward/ in meekness & largeness/ in abstinence. & cleanness. But for we been feeble to stand/ & by frailty dreadful to fall/ therefore as I said before/ Wakith & prayeth that ye fall not in to temptation/  
¶ Vigilate & orate. etc.   

¶ How some other men went they have freedom of spirit. & that they been unied to god wythouten any mean Wherefore they say that they been not bound to no laws of holy church. and that they been discharged of all manner werkynges & of all outward virtues/ xj.  
WHat time a man hath in such Jolenesse kindly rest as I said before/ & only beholdeth himself/ & standeth stably upon his own proper will/ there whiles he may not be unied togod by cause he liveth in all contraryousnes to have the love of god/ for clean he is without charity/ So after beginneth the third contrarious living/ the which is were than any of the two that I have rehearsed For thenne he beginneth a life unrightful & unskilful/ full of goosth errors & all manner wretchedness/ What such men been/ & how ye shall know 'em/ as by her opinions I will show you/ these men in her own sight been full contem platyf/ but in god's sight they been very fy●tifs reyners/ by cause they have ronn away/ & fled far fro god/ And as they been fled from god so. so it is needful that all men flee away from 'em/ as fro a ghostly enemy/ these men ween the they been the holiest men that lyven notwithstanding they live contraryously to all good men/ For thy see bear her opinions/ they hold by the kindly rest which they have. & by that idleness/ the which they have when they stand so alone upon himself/ that they been free in spirit & unied to god with any mean. Also that they been enhanced by perfection above all the obscruaunce of holy church/ Above the heestes of god. & above all god's law/ & above all virtues works that any man may have in exercise/ hem thinken that her idleness & her kindly rest is so high of perfection: & so great that they should not be letted with no manner working/ In as much as that idleness/ & that voydaunce passeth all virtues/ therefore they stand in a manner passion or suffreunce without working/ neither upward ne dounwarde/ but ever abide still as a deed stock. or an other Instrument that lieth stylleyd●● till the worker come & set it 〈◊〉 work/ For they think if they died any thing wilfully working by her own working/ or business/ god should thenne be let of his own working. Therefore they make 'em void of all manner virtues/ In so much that they will yield no thankings to god ne worships▪ naught they will say/ they will have no knowing. no love. ne worship. ne desire to god/ For hem thinken they have that they might desire or pray/ By this they say they been poor of spirit/ by cause they been without will or desire/ And that they have forsake all things/ and that they live without any choice or propertee/ for to her sight they stand all void/ and as they say they been passed all that wherefore exercise of virtues & observance in holy church is ordained/ Also they say that no man/ ne god himself may make 'em decrease & increase/ for they been passed the travail of exercise as they say. & discharged of all virtues/ Also they say that a man needeth more to travail to be discharged of virtues. than for to get hem By all these opinions they will stand free. giving to no man obedience/ neither to the pope/ nother too cardinal/ ne to the bishop/ ne to the parish priest. ne to none other man/ not withstanding that some of them show otherwise out ward/ but inward/ nother in will ne in deed they will be subject to no man. for they been passed & discharged of all manner ordinance of holy church/ Also upon this they say that as long as a man besieth him to gather virtues: he is not yet so perfect/ but in her own feeling they been in perfection above all saints & angels/ & above all meed that any men may deserve/ therefore they trow that they may increase in virtues. & that they may deserve no more meed and that there may deo no more sin/ in a smoche as to her own sight there live without will/ and that they had god her spirit/ and that they been noned to god/ Therefore freely & boldly hem thinketh they may do what the bodily kind desireth. for they been come to Innocence & subject to no law If her bodily kind be stirred to any lust or liking so farforth that the spirit that hath not his freedom/ ne standeth not in rest for the tyme. then they will fulfil the will of the kind that her idleness ne rest of the spirit be not let Of fasting they take no heed/ ne of festes of holy church/ ne of the ordinance/ ne observance of holy church. safe only for speech of men for in all things they line without doom of conscience/ Of these men whose living & opinions. I have rehearsed/ I hope to god there been but few/ but sooth is is. there have been such late in our days. and after have been turned & comen in to the right way. But it is full hard or they be turned. for some been hard of heart/ that they will not be turned/ And then by sufferance of god: the devil hath power of 'em/ and by this power & teaching they wax so wiser so subtle that they may not be overcome with no reason/ and so they been deceived but grace be gotten by other menis prayers:   

¶ How some of such men holden that to what every thing they been stirred/ whether it accord to crystes living & teaching or not. All cometh of the holy ghost/ xij.  
OTher men there been of contrarious living/ and hypocrites in kind which will been called gods pacyentes/ these men holden the same observance the these other men done/ which I rehearsed afore/ for they keep 'em from all working/ and stand all idle as a Instrument of god in manner abiding & sufferance till god will work in 'em/ But somewhat they been contrarions to though before. in asmuch as they say that all the works which god werkith by 'em be m●r●noble & medeful. than any other men may deserve. They say also that they been gods patients. by cause they suffer all thing that god will work in hem And thouh they stand void & idle fro all working/ yet they will therewith stand void fro all manner rewards & great merits. What ever they done it may be no sin/ for what ever god will that is wrought in hem/ & not else/ these men have all forsaken himself inward/ & live as hem thinken in exercise of meekness/ They can well suffer what ever falleth mischief or dispytes/ by cause they been a mamer Instrument of god. by the which gods will is fulfullio/ these men in meekness of words & countenance. & in many outward things been fullikly to good men & perfect/ Also these men hold that to what ever thing they be stirred inward/ whether it accord to Christ's teaching or none/ all it cometh of the holy/ ghost/ & in this they been deceived/ For sooth it is that the holy ghost werkyth in no man that is contrarious to cryst & holy church Some of these men have but litil knoweng. cunning/ ne understanding by grace inward/ ne by travail in fool outward/ & yet they been subtle in contrarious answers & gloss & expositions. the uneath any man shall overcome 'em in commyning ne dysputacon/ They been also so hard of heart/ & stand so strong on her own opinions/ that will rather cheese the death/ than leave & for sake any point or article which they hold/ by cause they ween 'em self more full of grace & holier than any man that now liveth/ And yet among these men been contrarious opinions/ for some say they may not profit ne decre●e ne deserve more meed/ neither unserue/ Some of 'em say the contrary/ that for her living they deserve more meed than any other men/ in asmuch as they abide the working of god/ for whatever they do/ god werkyth/ & not they. but god in hem. & by 'em All these men been fowl deceived of the devil/ for every man that hath understanding or knowing of holy writ: or feeling in doctrine of ho●● church wot well they err fowl/ & live contrarious to all good men. And greatly it is to dread in adventure they been messengers of antcryste/ by cause of her untruth/ they ween they been contemplative & holier than any other/ & yet they will prefer in obedience & other vices before all other works & virtue/ The wert thing that is they will colour it & make it fair/ & in all thing they been contrarious to god/ to saints/ & to all perfection/ & yet they make 'em to seem holy/ & holiet than other therefore in the sight of god for her presumption they been were than any other/ & like to dampened/ praytes/ for all dampened spirits have lost worships & thankings to god/ & been all idle/ void fro all wet kings of love Now long I have tarried you to show you in general words & in special how some men walk to far out fro our loving lord Ihu christ & far fro the ●oo●e of love/ Some by Infirmytee some by negligence & unknowing 〈◊〉 some by presūp●ōn ●o● some with her errors 〈…〉 take with wicked spirits. & how some in desert after her desire have revelations Many moo I might show to make you bewaar of 'em/ as of 'em that now hold plainly. & yet not openly fro dread again confe●●iōs: fastings Against worships of Images. & shortly as men say again all the states & degrees & laws: ordinances of holy church/ But all shise leave by cause it needeth not greatly for I trow here been rehearsed thoos that been come in our knowing ●obe dread/ therefore now I will to w 〈…〉 in the next chapiter what profit cometh of temptations/ & the cause of 'em: and so forth of remedies against temptations in special & in general which I tow 〈…〉 d before/ & of other matters which will fall to our purpose But sith ye see many perils & dysceytes' fall and have fall to ghostly livers/ I counsel you at all times/ Wakyth & patyeth that ye fall not in to temptation ¶ Vigilate/ etc.   

¶ What profit cometh to a manis soul by temptations/ & that temptations & tribulations 〈◊〉 send to man for u principal causes Caplm/ xiij.  
I Rede that almighty god in two mavers woundeth his children. which he will bring again to hele: Sometime he smiteth the body & the flesh/ & softeneth the hardness of the soul by dread thus thenne god calleth again by health whom he chastiseth outward▪ his chosen children/ for they should have hele inward therefore saith our lord by the prophet/ I shall slece/ & I shall make to live. I shall smite: & I shall he'll/ Our good lord fleeth/ for he will make to live, he smiteth. that he may he'll/ he beateth outward. that he may he'll inward. the wounds of trespass/ and thus he smiteth the flesh/ & maketh it tender the hardness of the soul/ Also in another manner god woundeth his chosen children/ when he woundeth the soul inward/ & chaseth of his beating outward/ for thenne he smiteth the hardness of our heart with his desire/ But when he smiteth/ he healeth. for he calleth us again to the feeling of his rightwiseness as when we been forfestned with a dart of his ferdnes. Our hearts been full evil helid when they been not wounded with no love of god When they feel not the harms & the perils of our beginning. when they languor not by way of compassion. ne by none affections/ ne for infirmity/ or disease of our neighbour. Also sometime our lord woundeth our hearts/ for they should be hole/ when he smiteth our souls which have no feeling/ Sometime with sharp darts of his love/ & anon he maketh there a ghostly feeling by the heat of charity/ Thus then ye have herd hue our lord woundeth outward & inward his chosen children to make 'em hole. afterward thenne skilfully may we say as job said/ blessed is the man that is under evermore ●hastysed of our lord. Two virtues been in this underneming. one is to make him flee sin/ that he do it not Or else to amend those that bendone. & that is the second virtue of his chastysing/ But offtime it happeth that we flee not alonely blames & perils that we know/ and see/ But some time we wot not ne know not how ne when we offend▪ and thus waxeth our soul blind/ and is full of darkness. in asmuch as it understandeth not the harm & the peril of h●● blindness/ Therefore some time of the largeness of the yefte of god. pain followeth the trespass/ and sharp storges & chastysing to open the eyen of the trespassers/ whose eyen among vices were made blind with sickerness/ A slow will is touched with a stroke of our lord to awake him/ & make him quick/ that he may see where he lieth by strokes & torments, which by syckernes he had lost the high way of rightwiseness/ Thus is the sharpness of underneming & chastising beginning of clear light to the soul. therefore saith the wise man/ Healing shall make the sins to seize Also we read that our lord castyseth whom he loveth. He soorgeth each a child that he receiveth. Also our lord saith to saint john. I underneme & chastise hem/ that I love Thus chastysing is speedful & needful to a man's soul for joy that is to come/ all though the soul & the bliss may not come together. Yet skilfully may be said before blessed is that m●● that is underneme of our lord/ T●●se words which I have said before been the words of saint gregory: To this purpose of chastysing of God's children accordeth an other ●●ly clerk/ Ysodorus/ and saith God spareth not the sinful man that trespasseth/ for either he chastyseth him to purge him with his rod. or else he leaveth him by his privy doom to be punished everlastingly/ Or else a man punisheth himself with penance for his misdeeds by his own devotion/ or by authority of holy church/ And for that some time god withdraweth his rods and spareth him by his mercy/ The mercy of god is full reasonable & gracious. that first amendeth a man & purgeth him here by sharp chastising and delivereth him afterward fro everlasting torment/ A God's child chosen of god is all to hurlid with sorrow & pains of this life/ that he may win perfect joy. & everlasting life/ such chastysinge in this world bringeth a ryhtfull man to bliss without end. Therefore a rightful man should be glad here in pains and a wicked man may sore dread in prosperyte●▪ Our lord withdraweth not his mercy/ ne his rightwiseness fro a rightful man/ ne fro a reasonable man/ For he deem good men by torment/ and disease/ and rewardeth 'em in his bliss by his mercy/ But here he rewardeth wicked men by a temporal case & profit by his goodness/ and punisheth hem/ and deem 'em after her death by his ever lasting rightwiseness/ so that in this life our lord spareth not his loved children. This chastysing that I speak of/ is not only of bodily diseases/ but also of ghostly diseases/ For it is full needful some time a good man or woman to be tempted with vices▪ and be b●ten●wyth a ghostly rod: That while he is assailed with vices he shall not be proud of virtues. Also while he is hurled with pains of the soul/ or of the body/ he shall wyth●raew his her●e fro the love of the world/ ¶ Such profit and moche more than I may sheweyow cometh to the soul by assaylinge of temptation. ¶ But now I will tell five principal causes why temptations or tribulations been sent to men/ & what is the cause of such chastysinge The first cause is that a man or woman be not proud of his ghostly gifts/ which god by specyalle grace hath given him/ Therefore a wicked angel was sent to saint poule▪ to torment him with temptations. that be should not be to high. for the revelations which he had/ ¶ The second cause may be for to make him clenner to increase his meed. Thus was Io● and thobye/ and many other trowblid in this world. The third cause may be/ for god should be the more worshipped and glorified in his works/ As it befell by the child that was borne blind▪ Of whom our lord said/ that he was not blind for his sin/ ne for his father. ne mother/ but that the works of god should be showed in him The fourth cause may be for chastising & purging him of for his sins. as marry the sister of moyses was chastised/ Also the children of Israhel/ & other men & women. which god all day chastiseth with bodily sicknesses/ & other tribulations/ both bodily & ghostly. ¶ The fifth cause hath fallen to some men. for everlasting pain that they should suffer after her death thus was herod's punished. and they of Sodom. Dathan/ & Abyron/ & such other/ these been five principal causes of tribulations & temptations/ But many other skills there been. why some been more travailed with temptations And one notable skill is for they s●●lde the better counsel and comfort other in matters of ghostly diseases/ the which they have asayed and know by experience. Therefore saith an holy clerk Ysodorus▪ It is needful to rightful men & holy men be touched with aduers●tre / to prove their patience/ which showeth profitably ensamples in prosperity/ may have them in formation of the virtue of strength in temptations and other adversity/ Also some there have been that after long strife against certain temptations/ Suddenly they have fallen by the sufferance of god For they should be more lowly and pooer in spirit afterward/ And the cause of her falling. hath been▪ For they thought not lowly in their soul no dread/ not/ meekly their own Infirmytee. by her own strength/ or else by bodily/ or ghostly werkynges/ For such presumption. our lord hath suffered both men and women of high living. fall in some sin which weened never to fall in/ these words I trow shall suffice to you/ what profit is in the chastysinge of gods children/ & what is the cause of such chastysinge/ ¶ Now furthermore. I will write openly of temptations/ of the which I touched before. and showed you remedies against hem in special/ and in general. And first I will begin at the temptation of despair/ But yet thouh temptations and such chastysinges been profitable/ as I said before. Wakyth & prayeth that ye fall not in to temptation:  
¶ Vigilate/ & orate ne intretis in temptacionem.   

¶ Of the temptations of despair/ and of remedies against such temptations/ Caplm/ xiv.  
A Man that is sori for a thing that is lost. the gladder he is when it is found again/ Of this our lord putteth an emsample in the gospel by a sheep heard how gladly & with how great mirth and Joy he beareth some again his sheep that first was lost▪ and after found again/ By this ensample and figure. no man shall have mistrust of forgiveness of what somever sin man hath done. And though saint aus▪ tin and some other doctors speak hard of them/ that evermore lie in sin. all the days of their life Yet saith an holy clerk Ysodorus that a man should never mistrust though he be not turned in to the last end/ so that by the least time of repentance he shall be received in to mercy. Therefore saith the same clerk/ In each man's living we should take heed of the end. for our lord looketh not only how we have lived before in our life/ But rather he taketh heed what we been in the ending of the life To this accordeth saint Johan Crysostom/ and saith the goodness of god. that is without measure so gracious hath ordained for us/ that he would not measure our of to urning nother long ne short. For in the least moment of an hour: if we turn to him/ he taketh us in to grace/ The petty of god is so great/ that he despiseth never penance/ where it is offered by in to him clearly and with a simple & meek heard/ For if a man have be never so evil. and he be in will to turn fro vices to virtues/ our lord gladly taketh him/ and beclippeth him/ and by his mercy reformeth him again to his first estate/ It needeth not to writ moche of this matrre: and also I trow ye desire not as for yourself/ for well ye wot that the mercy of god is above all his works/ But now as for remedy again for this temptation/ first ye shall understand that despair cometh of three things/ that is to say/ of the greatness of sin. of the number of sins/ and of the continuance/ and long abiding in sin/ Again thighs matters of despair: there been three manners of remedies/ As for the greatness or quanty tre of sin/ it is a good remedy to think on the passion of Ihesu christ/ which passion was stronger to unbind than any sun may bind. As for the multitude or number of sins/ it is good to think on the teaching of christ/ which biddeth us not only for these fewes scythes/ but seventy times seven scythes/ As for the long continuance or custom of in sin. It is good to think/ on the words of our lord where he saith/ A man that turneth from all his wyckidnesse that he hath done. he shall live/ and he shall not die/ Of these things ven authorities/ many both of holy writ/ and of doctors ¶ Other three remedies there been in despair of perseverance/ For some as I said before been so sore travailed against their will/ that they dread to false/ against such mistrust/ there been three remedies. The first is to comfort him to think that the fiend is so feeble of himself. that he hath no power to overcome any man's soul but if a man will himself. That the fiend hath no power/ I shall show after.  
¶ The second remedy is that a man shall think on his own strength/ that he hath by the gift of god. This strength is conceived of joy/ of liberty/ of armour and of felishyp/ It is a great Joy to man when he thinketh how he is discharged of the heavy burden of sin by the sacrament of confession & penance and this joy is to him a great stceingth against the devil/ Also it is a great freedom & liberty when a man is delivered of the servage of the devil/ & made free to god by the sacrament of confession & penance/ this libertee is a great strength against the fiend/ Also he that had none armour while he lay in sin now he is armed with god's armour/ by christ's passion/ and this armour is a great strength against the devil. Also he that was first alone. while he lay in sin by his conversion & doing of penance 〈◊〉 is assoiled/ to the company of all rightful men/ this felishyp also 〈◊〉 agrete strength against the devil The third remedy is for to think steadfastly. how our lord lighteneth us. & defendeth us/ as the prophet said/ Our lord is my light & my health. whom shall I dread  
These been remedies for 'em that been travailed with the temptation of despair/ to be saved/ And remedies for hem that hen in dyspryre of perseverance after time they been turned/ But now prrauenture some man will say/ I wot well. that God's mercy is above all his works/ but how shall I know that I am able to receive his mercy/ To this me thinketh each man may see & feel/ that he shell think himself able to receive mercy/ if he will ask it. As thus/ If ye were brought by temptation in so great perplexity that ye were in dreadful doubt/ how it should stand with you thenne ye might think and ask your ownself in your soul. whether ye would forgive any man his trespass. which grievously had offended you. if he asked you lowly mercy/ and proffered you with all his heart to make you amendss to this your reason would say/ & graunce that needs ye would forgive it him and take him in to your mercy  
●e should think thenne or ask yourself of whom have ye this will & this merciful heart nediss ye must say. that ye have it of god. Thesie may ye conclude thus by reason & think that god hath put in me & yeven me such a will & virtue and he giveth no thing. but that he hath himself/ then must it needs follow/ that if I ask him mercy/ he will take me in to mercy This may be a remedy to comfort a man if he will thus think. ¶ Thus then by authorities. and by scriptures. and some what by reason/ ye may see & feel how merciful our lord is. What strength also a man hath again the fiend/ and how our enemy is holden down by strength of holy church/ therefore there should no man be in despair/ but in each dread & doubt: evermore a man should cast his heart to god with a sad trust/ as the prophet saith/ Cast thy thought in god/ & he shall nourish the Also for a needful and a general remedy in this temptation specyalli & such other perilous & dredfulle temptations/ it is good to show to a manis confessor/ or eyes to one or to other ghostly livers. & ask oft counsel/ and to meek him to other menis prayers/ For there falleth man ne woman in mischief/ but such as gooth fro thee/ & will not show her heart to no man/ & so they been accumbered for else they should not false in to temptation: therefore it is good to ask counserle in each need. & besily to pray for grace For he that standeth/ must dread discreetly/ that he fall not/ Wakyth ye thenne and prayeth that ye fall not in to temptation/ ¶ Vigilate/ etc   

¶ Of predestination & prescience of god/ & of hem that been traveled with such manner matters/ xv.  
I Said also in the sixth chapter that some ben sore travailed in imaginations & thoughts of predestination/ & of the prescyence of god/ of the which matter Idrede for to write for these terms have other sentence in latin. than I can show in english/ Nevertheless sowhat I will show you shortly. Predestination cometh evermore to god/ Prescyence of god may be understand to evil/ And in this temptation/ a man is tempted with both/ For in predestination he doubteth whether god hath ordained him to be saved/ And in the imagination of that prescience of god he doubteth to be dampened. Predesty nation is begun by the ordinance of god and it is helped by the prey ere of saints/ & it is ended by a man's own working. first I say it is begun of god. Thereof witnesseth th'apostle paul/ & saith thus Our lord hath forsent or made his predestination/ before the beginning of the world/ But yet this predestination/ putteth not ne concludeth not a needful good working in him to him/ that should be saved. Ne his prescience that is to say in english/ his forknowing putteth not a needful evil working. to them that shall be dampened/ For god hath given a man a free will. both for to will to do. and to perform that will in deed. As thus when a man goeth in to the fields while he gooth. needs he must go there/ and yet he gooth of his own free will/ Therefore saith they postle paul. God hath wrought in you a will/ and to perform for the a good will. doth therefore/ all thing without grudging/ & doubts that ye may be without peril and that ye be simple gods children/ By the which words we been taught evermore to continue in good working. & not work for a time/ in a venture/ that if we leave our good working by our folly we been accounted by the prescience of god among 'em. that shall be put out of the book of life. For if we live in good works and continue thenne by the ordinance of god/ we shall be accounted among the children/ of the which paul speaketh th● ¶ Our lord hath called 'em the which he ordained by predestination. & he hath made rihtful hem the he hath called/ & he hath magnified 'em in everlasting life which he made riht full: Thus thenne is predestination begun of thordenaunceordinance of god. I said also that predestination is helpen by prayers of saints & of holy men/ Of this I read that those things that holy men done/ or whereof they have grace in working to other. they be so ordained before by predestination/ that they have all such werkinges through her prayers to this accord saint austin where he speaketh of the fourth man that god should have raised fro death to life/ of the which man. god said to one of his disciples/ Suffer ye deed men berry deed men/ follow ye me Upon these words saint austin saith. that our lord raised iij. deed men fro death by prayer of other And he heard by showing of one of his disciples/ that there was the fourth deed man/ But for there were none there/ that should pray for him he was not raised to the life/ So thus by prayer of other men predestination is helped/ Also predestination is pended by a manis own working To this acordeth saint wulcan where he said that we be the helpers of the werking of god for predestination of god/ is fulfyllid by the prayer of saints. & by a manis deserving. And for asmuch as we be not knowing which been ordained of god/ that should be in the book of life. For the which it is needful that we do always well and beseli work with the grace that hath send us for then may we trust see/ kerly/ that he hath ordained us to be of the nombrr of his chosen children/ ¶ An holy clerk Bonaventure putteth a remedy to this temptation/ which accordeth to these words before said. as ye shall see/ ¶ If ye be travailed with any thought of the predestination/ or of any prescience of god. thenne may ye answer to the devil. that he putteth in you that suggestion and say with the heart. & with the tongue in open speech to his confusion. For he knoweth not our thoughts but by outward tokens. And when he knoweth that he is despised/ & set at naught. he leaveth his pursuit for shame of his confusion Therefore who ever be tempted with this temptation shall speak to him these manner words. How ever it be of me soothe it is. that thou art dampened and though it be so the. by the prescience of god/ that I shall not have my lord god after this life. yet I will travail with all my strength. that I may have him as much as I may. and that I fall not. ne lack not. so moche goodness. both in this life. & after this life/ If I shall have but wretchedness after this life/ I will not leave. ne lose the little time that I shall have here. but after my power. I will set my Joy & all my delight in my lord god/ A great woodness it were if I should be tormented with everlasting pain to take me now in to mine enemies hands. & so for the to be with him ever more/ there for I will give me holy to my god that ordaineth for me his predestination. that there shall be no thing inme. to my poor heart. ne tongue. ne no member/ but all shall be occupied in my lords service/ how ever my lord god hath knowing what shall fall of me. I wot well he may not forsak himself. therefore him I will beclippe with all my inward wits. and fast I will hold him that he shall not leave me. but if he give me his blessing Also I shall hide me in deep holes of his wounds. & there I will ust me for ●ut of though he shall not find me: he will not compelse me to go out for he saith himself. I shall not cast him out that cometh to me/ & thus he shall not damn me. but if he will do again his own doom/ I will also fall down to his moders feet & say to her lowly/ that for sinful men she was made his mother. & her will I pray that she ask for me forgiveness/ That lady may not put me away for all men say & of her done writ that she is well of pity/ Therefore of great compassion she shall low her son to mercy: So that in this I shall have triple help & refute. for if my lord hath ordained me by predestination to be one of his children in bliss fro this time forward. I wylse live more like. an angels life than a man's life/ To him I yeye me holily that hath give himself to me. of his yefte I hold me apaid. frohens forward I desire no more but him therefore what ever shall be done of me/ I will not fail/ ne leave the service of my lord/ But woe is to the & evermore shall be/ for thou mayst not do him service/ ne never shall thou Joy in his blestful presence/ Thus with begins & virtuous living/ & devout prayer shall ye wythstonth & overcome this temptation: And traveling of the Jmagining & thinking of the predestination/ & prescience of god▪ Wakith therefore and prayeth that ye fal●e not in to temptation/  
¶ Vigilate & orate/ etc.   

¶ Of wicked spirits & her power that they have by sufferance of god. and how grievous they were in old time to our holy faders/ Caplm xuj  
A great difference there is between prynes. that a rihtful man suffereth bodily outward & temptations which a ghostly man suffereth inward/ And all though a spirit be ever besie to travail & disease good men: Yet might neither power hath he none/ but what he hath by the sufferance of god. therefore saint gregory saith in his morallis. that the will of the devil is always wicked/ but his power is never unrightful/ for a will he hath of himself. but power he hath of our lord. what ever he purposeth or desire to pr by mali●● god suffereth not but that it be rightful. Therefore we read in the book of kings thus the wick●d spirit of our lord styrte in to the soul/ that is to say the spirit of our lord that is to believe of a rightful power/ and the wicked spirit/ by the desire of an unrightful will/ styrte in to Saul. Thenne should we not dread him/ that naught may do/ but by sufferance/ When any disease falleth to God's children. it is tempered by times by a wonderful grace of god/ Therefore saith saint paul/ It is a good true god which shall not su●●re you be tempted ou●t your power & might of withstanding/ but he shall do some profit with that temptation. that ye shall mow suffer it therefore saith the prophet in the psalm/ prove me lord & tempt me. that is to say openly/ Lord first behold my strength/ & then suffer me as I may bear. Thus thenne we have that the wicked spirit hath no power: but by leave & sufferance of god ¶ What profit is it to the soul in suffering of temptations/ I will show after/ therefore I go to my purposes to show you as I said before what power the wyckid spirits have in man by sufferance of god/ To affirm the words of saint Gregory of the power of wicked spirits. the story of Job showeth openly. where y● send durst no more tempt him/ than was granted him by the leave of god. Also the con●usion of the same wicked spirits▪ by rightwiseness: that they have no power of himself/ by that. they said to cryst in the gospel if thou cast us out/ send us in to a ●●rde of hogs/ Moche more than we should trow. that there have no might at her will to enter in to a man/ which is made & formed after the soul to the image of god when they had no power without sufferance of god to enter in to the dumb & soul unclean beasts/ Also if they had liberty & power to noye man at her own will/ thenne should not men▪ have dwelled stably in wilderness by himself/ as our faders died by old tyme.  
¶ Also to show/ that all power both of man/ and of spirits/ cometh only of god. We have an open ensample by the words of christ/ when he said to Mylate/ thou shouldest have no power in me. but if it had be given the from above/ ¶ But as of power of evil spirits/ I 〈◊〉 in the collations of our holy faders/ that in their time the fiends had not so great st●●yngthe as they had before time▪ in the beginning of Ankers/ & of other solitary men in wilderness when there was but lityll any congregation of monks/ In that old time the wicked spirits were so fears/ that uneath there were ●ny that might abide in solitary living/ though they were never so stable. Where any congregacy on that time was of monks. of eight. or ten together/ the malice of the wicked spirits was so great in the coming of 'em/ so open to sight outward/ that the monks durst not on nights sleep together but while some took rest/ some work in prayers & reading And when need drew 'em to slombring/ or sleep/ they awoke her fellows to keep 'em while they slept/ But such saw●es/ & ferdnes of evil spirits was much assuaged in the timer of these holy faders/ that came afterward/ For yet that time & moche more now. there was so moche feebleness of spirit/ & unlust. & unstableness in many men. that needful it was with all softness to tr● ten hem. & make 'em abide stylet▪ therefore they would say to hem/ that were young & tender of heart. & feeble in spirit/ sitteth in your cells/ & asmuch as ●elustith yeteth. & drinkyth/ & sleepeth. so that ye abide still. and perform that ye been comen▪ ●ore▪ ¶ But to speak of the evil spirits. what power they have to entry in to men/ Sooth it is they may tarry a man with thoughts/ though he be never so holy/ but entry may they not/ with full power to travail a man in soul. till they find a man void of the dread. & mind of god/. and naked from all ghostly meditations & affecconns'/ Where they find a man so clean/ unarmed fro all ghostly armour/ there sometime they enter by the sufferance of god/ to vex him & travail sore with ghostly temptations▪ and sometime with bodily Infyrmytees. But yet bodily vexation or bodily infirmities is not most to be dread/ for often times the wicked spirits tormeten the body and doth naught to the soul/ but god suffereth. & hath suffered that to holy men for punishing & chastysing/ as ye shall here after/ At this time I speak no more of the power of wicked spirits/ For now furthermore I will show you by ensample. how they have used. and may use her power by the sufferance of god But sigh. ye see. that her power is rightful/ as I said before/ by 'cause it cometh of god. Bewaar therefore/ & wakyth & prayeth/ that ye fall not in to temptation.  
¶ Vigilate & orate/ etc.   

¶ Of special ensamplis how holy men in old time for light defawtes to our sight. were chastised suddenly with bodily infirmities/ and sometime grievously travailed with yllusions & wicked spirits/ And what remedy longeth to hem that been travailed with wicked spirits or fulli assented to her yllusions/ Caplm xvij  
full h●ly men for light defawtes have been take bodily to the wicked spirits/ for they should be traveilid with great sickness/ that no spot of sin should be seen in her day of doom but that they sholden be clean purged 〈◊〉 come straight to bliss as we read ¶ God flamyth whom he loveth and chastiseth each a child that he receiveth Also we find well that fire proveth gold & silver but man is proved by meekness in chastising/ Of this we have ensample of a prophet. which for a default that he died/ not wilfully. ne of malice but by steering of another: Yet he was all to drawn of a lion In which chastysinge god showed openly his trespass/ for though he was betake to the power of the be'st/ and slain by that lion Yet the lion after his death▪ had no power to touch his body▪  
¶ Other ensamples we have of our holy faders: One is of an a●●●t poll when he went with an other monk to visit a solitary▪ man/ as they went by hap/ sudden lie they met a woman/ and anon paul th'abbot turned. & fled with a great speed home to his minster/ and for cry ne for prayer of th'old monk/ he would not a bide/ & not withstanding he died it of virtue yet be exceeded thobseruaunceobservance of his rule/ therefore he was smitten with such a palsy/ that he had no member of his body in case & in in rest. hands ne▪ feet. eyen/ ne tongue/ ne e res at his will: but all had lost her strength. And after it happened that no keeping might suffice him but keeping of women/ which lasted th'abbot iiij. years to his lives end/ And yet in all his feebleness there was such grace in him by▪ virtue of holiness. that what man was anointed with oil that touched his body/ he received he'll of all manner sickness Thus was that holy man chastised for a little trespass done again the observance of his rule/ ¶ Also the abbot secun dus. an holy man/ & of high perfection/ which dwelled in wilderness This man by cause of an opinion/ that he held styfli by sharp words. in disputation against the holy man Macharium/ anon he was so fervently taken with the wicked spirit/ that he delivered at his mouth kindly def●enge of meet & drink/ This chastysing he had by grace. for purging of the soul that no thing should abide uncleansed But anon as Machary● prayed for him/ the wicked spirit fled away/ By these ensamples▪ and many such that we read of/ and have read of/ we s●●lde not despise 'em that been travailed with strong temptations. nother hem that been waxed with wicked spirits/ For two things we should steadfastly hope/ The first is that no man is tempted but by the sufferance of god/ The s●n●onde is that what so ever god sendeth us whether it seem sorrowful or Joy full. it is yeven us/ & send us/ fro our loving father. and fro our sove▪ and for our great proof fyte/ that when we pass fro this world. either we shall go to bliss clean purged. or else suffer the less pain in purgatory.  
¶ Also we should not despise 'em ne loath hem that been travailed with wicked spirits. ne dame of 'em that been out of her mind/ as we see all day both men & women. come by feb●enes of brain. come by disposition of kind/ come by diverse Infyrmytres'/ and some by wicked spiri●●s we should not dame none of these/ For though the body of man be tormented by infirmity. & travailed with foul doings or countenance. or with ●oule speech outward he may stand full well in soul/ For the soul of him that is so travailed/ often times goeth even straight to bliss▪ for he is Innocent of that/ that the devil spekyth or werkyth in him. Of this we may see full often ensamples/ both of men & of women. as clean of life as any child/ & perfectly in living/ how in sickness before her end. & in her ending/ they have spoken of filth & fowl sin. that never they knew & in all continuance & werkynges & speech, fared also fowl/ as thouh all her life/ they had been wicked livers/ and for all these torments/ yet it is no doubt the soul was more blistful. therefore to such men & women that been travailed with wicked spirits/ it is fpedefull to have prayers of holy church/ As our holy faders in old time said/ & so say some yet▪ that in some vex aconns/ for a special remedy they might receive the sacraments of holy church/ so that it might be duly & honestly done. as what time they have reason & devotion for so were our holy faders delivered in old time: For the ferder the fiend seethe a man departed from ghostly medicines/ the harder he tempteth him/ & traveylith him.  
¶ But here ye must take heed/ & understand: that some men been travailed of god's sufferance/ by the wicked spirit/ with bodily siknesnes/ as with the palsy dropesie or other sickness. as Job was. but evermore by grace they had their wits & reason with 'em. Also some been stirred or pryckid. some been travailed & toowbled with some temptations against her will. without any assenting/ as with dys●ey●e or obstynace. or else with a spirit of blaspfemye. or with doubt of predestination/ or with dread of pre destination. or with dread of the prescience of god/ what shall fall of him/ or with doubts of dreads. that needeth not to rehearse in special.  
All such temptations been full needful to men & women/ and speed▪ full to purge the soul/ & to keep ●ē in virtues & for many other causes as I showed before. in the ●welfthe chapiter Remedy to such is oft confession. & busy prayer and receiving of the sacrament. with other comforts/ as I wrote before a. yen the temptations of despair/ & of such other dreadful temptations/ Other men & women that have been. that for default of counsel for asmuch as they would ask no counsel in such dreadful temptations: or el●es for long continuance in great & horrible sin without repentance were accumbered & trau●ilid continually with the wicked spirit. whereby they assented by seeming outward to the temptations and fell in to despair. weening that her sy●e was more than the mercy of the goodness of god/ In the same manner some have fallen in to obstinacy/ which men have been so hard of heart. that of malice they will not be repentant/ or else that they said/ or thought that they would do penance/ but not yet. & some have been that would not ask forgiveness. ne do no penance. but it hath stand full hard with such. Nevertheless we should yet pray for 'em. how ever they day in prive prayers/ with a condition as if they ●ē in way of salvation. or if it please god. But if we knew a certain that such men died without repentance/ thenne should we not pray for hem But that/ we may not know/ for in the least moment they may ask mercy in heart/ & taken to mercy/ Also some have fallen into blasphemy which been they that speaken unhonestly of god/ or else thought the same privily in her hearts. In all these & such other temptations like to these/ some men & women have been travailed. & overcome to our sight outward/ by special sufferance in the prive doom of god/ To all such men/ whose inward wits been blind. & so stopped for the tyme. other men's prayers & wymen been needful/ Also fasting & other bodily afflictions of her friends. & specially of her confessors: and of other holy men in charity/ Also to lead 'em to holy relics & to saints that been shrined Also communing of good men & women with 'em. & 〈◊〉ging of holy water/ Also such me dycynes may be speedful. & remedy able by grace of god to such/ that been comynly occupied & ●r●ueyled with wicked spirits. Thus I have showed shortly how wicked spirits have used or may use her power by sufferance of god/ Moche more I might write you of this matter. which needeth you not to know/ This that I have written I 〈…〉 it be needful to you ●oknow both for your own profit. & comfort of other/ But here may ye see by the chastysing of our holy faders and other h●ly men/ that needs we must dread our lord/ which rightfully chastiseth & beateth his children. Wakith therefore and prayeth that ye fall not in to temptation/  
¶ Vigilate & orate/ etc.   

¶ That many men & women b● deceived by many revelations▪ visions: and that there been three principal kinds of visions/ Capitulum xviij.  
Among other temptations which I showed before In general: And in special I said that some men and women were oft deceived with visions and revelations/ Thereto I will first show you here which been the kinds of visions/ and after how ye shall know 'em. when they come of a good angel and when not/ After the writing & opinions of doctors/ there been three principal kinds of visions/ The first is called a corporal vision with bodily eyen/ when any bodily thing by the gift of god is showed to a man's bodily sight/ which other men see not/ ne may not see As Heliseus saw brenning chares/ as they had been all a fire. when Helias was taken up in to thayre Also Balthasar the king saw an hand writing in the wall Mane techell phares/ The second kind of vision. is called a spiritual vision or Imagynatyf. when a man is in his sleep/ or when a man is ravished fully in spirit in time of prayer/ or in other time/ Seethe images & figures of divers things. but no bodies be showing▪ of revelation of god As saint Johan the evangelist/ when he was ravished in spirit saw many figures and images. As we read in the apocalipce  
Also saint peter saw in such a Ravysshing a dish full of diverse beasts/ And heard a voys say to him/ Sle● and eat/  
The third pryncypal kind of visions/ is called an Intellectuel vision/ when no body/ ne image. not figure is seen. But when in such a Ravysshing/ the Insighte of the soul/ by a wonderful might of go●/ is clearly fastened in unbodely substance/ with a soothfaste knowing▪ To this vision saint Poule was Ravysshyd as do tours say/ That he saw without any figure. or image god in himself That is to say in the god hood/ This third kind of vysions is more excellent▪ and more worthy than corporal. or spiritual or any other These then been three principal kinds of visions  
The first is called corporal. by cause it is seen outward. by bodily eye wit 〈…〉 The second is spiritual. for each thing that is no body if it be substantial it is called a spirit/ The third is Intellectuell by cause of Inward understanding/ and knowing of the soul. with out any body or image. or figure Balthasar in the first vision saw an hand writing as I said before Anon as he saw it an image of such bodily thing. was Impressid to his spirit/ & when the vision was done & passed away. it abode still/ that image in his thought And all this was but imagination of that corporal vision he saw well in spirit by imagination all that he saw before bodily/ but nother in time of the visions. ne after in his imagination he had no knowing what it betokened. till Danyel came & told him by a spirit of prophecy In the second vision saint peter saw a dyshful of of beasts. as I said before/ not sleeping/ but in ravysshing. which ravishing. after the saying of saint austin/ may properly be called a swooning. as when/ the beholding of the soul/ or the intent of the inward will is fulli turned away fro the bodily wits/ thenne it may skilfully be called a ravishing/ or a swooning. For what ever bodily thing be then presented. it is not seen with the bodily eye/ ne voice heard with the ere/ for thenne all the beholding of the soul. either it is in images/ figures/ & ghostly sight/ or else in things unbodely without any image/ by a soothfast knowing. by the wonderful might of god. as it is in a vision Intellectuel/ as I said before ¶ After this vision of saint peter whanhe had gathered again to him his bodily wits/ the same that he had before in spirit/ he saw after in the same spirit by thought & imagination. & also those things that he saw in the first time when he was ravished or afterward when he had hem in thou●t/ were no bodily things/ but images of bodily things But in that time of his vision/ ne after in busy ythnking/ he witted not what it betokened till he was holpen by the grace of god & thenne afterward he understood by ghostli feeling & knoweng what it should betoken/ In the third vision that is called Intellectuel/ the soul seethe tho things that been no bodies ne have no likeness/ ne form of bodies. as man's soul. & each a good affection of the soul/ that is to say/ love charity & devotion/ joy. peace/ & such other/ None of such things bodily may be showed by image/ but only in the soul/ by the might of god. as it is in his own substance For there may no man see ne know charity/ as it is/ but he that hath it in his soul/ & so it fareth by all other ghostly affections of the soul This vision had saint paul after the writing of the doctors. for asmuch as he was ravished into the third heaven. that is to say to the knoweng of the godhead/ he heard privy words/ that is to say he had a sheweng of the privy being of god with out any figure. This third vision that is called Intellectuell by all doctors is most excellent/ for insuche visions our merciful & loving lord oft-times lighteneth men's souls & concsiences by words of doctrine. & some time comforteth men/ & teacheth hem of things that been to come/ & of other holy techinges/ & of his preuet●es with his inward speech of godhead/ by such an inward vision. of knowing/ as I said before/ Of this speech of godhead saint gregory maketh distinction/ Either he saith we been informed with the words of god. when he speaketh himself or●elles when his words comen to us for our information by angels. when he speaketh to us by himself/ then is only the strength of thynwarde showing and knowing opened to us ¶ Also when he speaketh to us by himself/ then is the heart informed & taught of his word/ withouten any word or syllable/ For the virtue of him is known by a full lifting up of the heart. where the soul full of love is set/ or hanged by a loving desire ¶ Also the speech of god Inward to us/ is rather made. or done than heard/ For anon as he minteth us his speech wythouten any tarrying of word he lighteneth the darkness of our vncunnyng with a sudden light of knowing/ ¶ Also saint gregory saith god sometime speaketh to us/ & before our bodily eyen/ by angels in images taking of the air for the tyme. as he died to Abraham. which saw not only three men. but power also he had to take 'em into an earthly dwelling for the tyme. Therefore saith saint Gregory that angel. which shall show us Inward things/ or any thyngen. But they took bodies of the air for the time/ they might not appear to our bodily eyen/ And thus apperens wicked spirits/ But ever ye shall know the one fro the other/ in such ghostly sight/ by the Inward feeling/ and increase of virtues/ in the love of god ¶ By this that I have said it seemeth. and so it is by doctors teaching/ that this third vision is most acceptable/ which is an inward. and a clear understanding/ and knowing in the sight of the soul. of unbodely substance/ without any image of figure by the wonderful might of god. ¶ Thus then have I showed you three manner of visions what each is by himself/ Now w 〈…〉 I show you furthermore how such men and women sholden be 〈◊〉 myned. that have such revelations or sight/ But sith it is so that some have been deceived with visions for fault of knowing: Wakith therefore and prayeth that ye fall not in to temptation:  
¶ Vigilate/ & orate ne intretis in temptacionem   

¶ How they should be ●yamyned that have visions or ●●u●lacōns to know whether they comen of a good angel/ or of a wicked spiry te: Caplm xix.  
BY the saying of our holy faders & doctors of holy church/ whether he be man/ or woman that have visions/ thus they should be examined. to prove her revelations. whether they been of the good angel. or of the bad/ first it is to take heed/ whether he that seethe. be a ghostly liver. or secular/ & worldly/ Also whether he live under obedience/ special. or continual teaching. or dyscypline of some elder discrete virtuous holy & expert & proved man/ which is his goostli father/ or else at his own proper will/ Also whether he submitteth him in his visions lowly to the doom of his ghostly father/ or of other discrete/ and sad ghostly livers/ for dread of yllusions/ or elskepith hem privy. & show 'em not but standeth to his own examining & to his own doom. Also whether he have any presumpsion of his visions/ or make any boast of 'em with vainglory. or holdeth himself the more of reputation. or hath any other men in despite or indignation/ Also if any good deeds or virtues of obedience/ or meekness or charity. or busy. prayer be Joyful or liking to him for that time/ or else whether there be in him any sheweng of vainglory/ or presumption of ●lacyon. of pride. of neclig●ce of prayer/ or else desire of worship or dignyt●e. Also whether this man or woman be holden. & proved among ghostly livers/ holy & true obedient to his prelate's & souer●ynes & governors of holy church/ or else whether he be hold defectyf. or suspect in the faith. or holding opinions. against thordinance & techiug of holy church. & not obeying to the hedes & prelate's of holy church/ Also whether he have long continued in gholi living meekly/ & in penance & in exercising of visions & revelations. or else whether he be but a novice. as in the beginning/ Also whether he have kindly understanding or feeling. or any ghostli known. or any true or discrete doom of reison or of ghostly ma●●● that longeth to the soul/ Also whether he be light in kind or light of fr●ylte in cheer & word, or in deed/ or else whether he hath feeble understanding: or whether he have a sad knowing or feeling or else a sudden wit or fantastic. Also whether he have be often times examined in such materes of visions or revelations of wise men & lettred/ & discrete ghostli living men or none. This examination needeth to him/ that hath visions/ For saint gregory saith/ holy men have a special grace & discrecyonor an insight of knoweng between revelations & visions in hearing of voices And seeing of images. with bodily/ or ghostly eye/ that they may know. what ye shall take of a good spirit for comfort/ And what they shall suffer of the wyckid spirit by yllusion/ therefore he that hath visions or revelations/ it is good to show 'em to other by meekness and that he stand not to his own doom/ for dread of pride or of presumption. As to the manner of saying. or hearing/ or receiving revelations/ yet must the seer be examined. furthermore/ Also whether he that hath 'em▪ seethe/ or heareth hem waking/ or sleeping/ or dreaming Also whether in bodily sight. or by imagination/ or ghostly fight or else by an Inward understanding. & true knowing of the yefte of the holy ghost/ Which three dinysions of vysions I have showed you before. ¶ Also whether he feel in his soul any ghostly sweetness of the love of god above kindly sweetness. or savour/ or liking. when he is fo● ravished in spirit by ghostli 〈◊〉/ w 〈…〉 r he seethe. 〈…〉 r any 〈◊〉 show him by speech any 〈◊〉/ or holy teachings. or ghostly Informations. and how he seethe hem/ and in what likeness/ and whether he see then any lightnygt or shining above kind/ with soothe fast understanding. and showing of soothfastnes by god in time of that vision/ Yet must the 〈◊〉 be examined furthermore/ And the quantity also of the visions. ¶ Also whether the visions or revelations accord with holy scripture/ or not. Also whether that vision accord/ or bestering of virtues living/ and helping to man's soul/ Also whether that vision in showing/ is inclining to any error of holy church of the faith or to any wonder/ or to any new thing/ or to any thing against reason/ Also whether that vision turn a man/ or hem that ●eeth 'em from virtues/ or fro lowly and m●ke man●res Also 〈◊〉 there these visions that 〈…〉 alway sooth or non● Also 〈◊〉 there these visions to stir in 〈◊〉 manner. to worships/ or 〈◊〉 of the world. Also whether they stir us to more pride or presumption/ or to any trust of virtues Or whether they stir us to obeys to holy men and simple to 〈◊〉 & sovereigns of holy church/ Thus and in many other wise as falleth to a man's mind. must they be examined the which have revelations. For but if there were such examination before. there myighte be fall great error/ and great peril/ Sometime in the affirming of the visions: And sometime in the ●eceyuynge both of the visions and of him that receiveth 'em For if they be deemed suddenly & undyscretly then shall sooth be take: for false. & falls somty me for sooth in to great peril/ and so good visions & sooth should be forsake. and men should not obey to the privy speeches of god. ne give no credence to hem/ but rather take error for troth/ as oft-times hath fallen all day. for default of discrete & true examination/ And all such lightly taking of vysions & revelations been but temptations Wakyth therefore & prayeth that ye fall not in to temptation ¶ Vigilat●et orate/ etc/   

¶ Of seven. special tokens/ by the which a man shall know visions of a good spirit f●o illusions of the devil/ Caplm xx.  
NOw furthermore ye shall see how ye shall know visions of a good spirit fro yllusion of the devil by seven. tokens/ The first token/ is siker/ that it cometh of a good spirit. when the person that seethe the vision is proved meek Inward under the oh bedyence & teaching of his ghostly father/ or under the counsel & techinge of some sad proved man/ discrete & virtuous/ and of ghostly living. And when he hath no presumption/ ne maketh no boast/ ne desireth no praising/ ne hideth not his visions/ but with very meekness showeth his temptations & visions to the doom of such a good man/ to be examined/ And thenne that he hold forsooth. that good men approve/ such a soul may not be deceived after the sentence of our holy faders/ For among other collations I read of one that height Moses/ which said in this wise There may no man be deceived that liveth under the doom & ensample of elder & discrete men/ Of this ye have ensample of that noble lady & precious saint bride/ As long as she lived. young & old/ she lived ever under obedience & teaching of holy clerks/ & virtuous and discrete elder men. therefore by the words of that holy man moyses & other holy faders according to the same▪ clearly it is proved/ that all her revelations in her books came of the holy ghost. & not of the devil▪ and this is a general teaching/ among all ghostly livers/ thus for to do●●or to void/ or withstand temptations. or suggestions/ or yllusions of the devil/ ¶ The second token to know a good vision of a soul/ that he be not deceived/ is when the soul that s●●th that vision/ 〈◊〉 himself fulfyllid/ o●●a vysshyd/ or chau●●ed/ or 〈◊〉 with a ghostly savour in the love of god This inward charity & sweetness of love/ the devil may not give for no man/ ne the devil giveth not that he hath not/ as I said before/ therefore in this it may be soothly concluded/ that it is god that so werkyth in a mamnnes' soul. & that namely if the soul be thenne strengthed in the full faith of holy church. with obedience/ & lowly meekness/ to the hedes & the ordinance of holy church. Thus proveth an holy man Hugo de sancto victore/ Also saint Antony in vitas patrum Also saith saint Gregory/ where he showeth how god speaketh to us by himself/ as I showed before in the xviij. chapter. The third token to know a vision. is when he that seethe that vision/ whether in bodily sight or in ghostly sight. feeleth in his soul a sudden ghostli thing springing/ with an Inward feeling/ & a knowing of soothfastness/ what it meaneth & betokeneth/ that sight that he seethe and when the under standing of all the matter that he seethe is verily showed to him in his soul/ & clearly is opened to him and plainly all that is needful to be known of that vision. This Inward knowing & ghostly light of true showing. cometh not of the devil. for he may not put that in the soul/ but only god/ To this acoordeth saint Thomas Alquynus & saith. the devil showeth not to men that they known by ghostly light of understanding above kind. but by some other vision ymagynatif/ or else by sensible s●che/ and so in this manner sheweng. ye shall know a false vision or revelation/ or prophecy fro a true. To this matter accordene many other doctors. whose words it ne death not to show▪ for it sufficeth to you to here the clerks accord to th●● ye see of other men's writing The fourth token is when he that seethe findeth always sooth that he saith. and when it is always showed to him in such visions 〈◊〉 teaching acordeth to honest & to virtuous living. Such tokens when they come. they come of god for the devil in his yllusions sometime saith sooth to deceive & sometime false But the holy ghost showeth & telleth always so the & never falls therefore saith saint Thomas alquin● In some outward signs the prophecy of the devil may be known fro revelations of god/ therefore saith saint John Crysostom Some sheew prophecy in the spirit of devil as been these men & women which men call diviners/ or soothsayers Such men say sooth by her spirits. & sometime falls/ But the holy ghost always saith sooth/ The fifth token to know these visions is by the works & the living of 'em that have these visions. For as we read/ A bad tr●e may not bring forth good fruit/ Also our lord saith ye shall know 'em by the fruit that cometh of 'em The sixth token is when a vision cometh of god by the ending and worshipful death of 'em that have such revelations/ For when any such man that hath visions/ & if he be deceived with such yllusions of the devil. As when they show some things soothe to deceive hem in some other comynly▪ w●●fynde by our holy faders writing. that such men make a dreadful end. for either they fall in to errors in ending/ or dyen perilously: or sudden death/ & without sacrament of holy church. & that is the will of god For he would that other men should dread such yllusions/ & better beware But it is the contrary in holy men which been comforted with visions in her life. For god in her ending comynly werkyth or showeth by grace As was in the death of saint Johan the evangelist/ & many other saints/ The seventh token to know visions or revelations cometh of a good angel/ or of the holy ghost. is showing of miracles after the death of 'em that seethe the visions: For he that is overcome by begyling of vysions of the devil in all his life/ is not worthy that miracles shield be showed for him after his death/ therefore after the death of saints. good showed miracles in reyfing of deed men/ In giving sight to blind men. hearing to deef men/ speech to dumb men. & in many other miracles/ by cause they were not beguiled with yllusions in her life/ For they give no credence to no vision ne revelation/ till it were examined in manner as I said before/ Thus thenne by these seven tokens & examining of visions which I have showed ye may say shortly after the saying of our hol● faders▪ that a man or a woman which seethe. or hath revelations. if he be found meek in examynac● on/ and namely if he live under obedience/ or governance or teaching of his ghostly father/ ●or some sad discrete holy liver. and if he feeleth his heart & his mind ravished upward to god in time of prayer with a special ghostli savour of the love of god. and he thenne being in ghosttly vision/ whether it be in bodily image. or unbodily/ by an Inward simple understanding. them ne if he be showed to him clear knowing/ & fulfilling with a sudden coming of an holy heet● & sweetness of the matter. that he seethe in such such visions. and if evermore it be showed sooth/ that he seethe in his visions/ he and his even christian been edified/ and amended, Such a person what he be/ is not beguiled of the devil. ne his vision should not be despised but slowly they should be received. As of the soul of god: In manner as I said before after the teaching of doctors of holy church/ and other holy faders  
¶ Now thus have I showed you seven tokens/ to know which been revelations▪ & visions of a good angel/ But some peradventure, for such visions: and for other grace that they have to teach or comfort other been tempted with presumption therefore some words of this matter I will show you/ and for asmuch as men & women have been deceived by yllusions of the devil in such visions & revelations/ every man should meekly dread visions/ for peril that might fall Wakith and prayeth that ye fall! not in to temptation/   

¶ Vigilate/ etc/ ¶ That visions prophecies/ donations/ or other ghostly comfortynges. or working of miracles prove not a man nor woman holy ne perfect▪ And how a man shall receive all such special ghostly graces/ that he be not deceived Capitulum xxi.  
MAny men and women have had and have revelations and visions. and some have a spirit of prophecy/ Also have devotion and great plenty of tears/ and comfort much other folk. and counseylle and convert 'em with her holy speech/ and with her teaching/ as other with devout speech/ or preaching/ or with holy terms in writings/ and making of books in latin or in english But all these and such other prove not a man ne woman holy ne perfyghte/ For a reprovable may have all these virtues/ and many other/ Therefore in all such virtues/ the which s●yre us to any va ynglory/ or ypoc●●sie. we have great need to dread. and set our 〈◊〉 evermore in lownesses and meekness/ in love & charity. For what man hath meekness and charity he is holy and perfect though he have none of all the other before/ And though he have all the virtues together▪ but if he have meekness and charity. he is nother holy ne good/  
¶ I read of our lords disciples when they had preached. they came again to our lord with great gladness/ and said/ Lord in thy name wicked spirits been subject to us and obey to our comaundementes And anon our lord answered thus/ Maketh no gladness for y● but rather be glad/ for your names been written in heaven. In as●o che as they were glad only of her miracles. they had in her heart a privy temporal joy/ But in thoos words that our lord bad 'em be glad. For her names were written in heaven/ they were called again fro her a private gladness in a common/ & fro a temporal gladness in to everlasting/ All holy men & with men which I call gods chosen children/ how they work no miracles. ne have no spirit of prophecy. ne revelations ne visions. & yet her names been written in the book of life/ Good god's children & good lovers shall no Joy have but in common among all men & in him/ or in that where no end is of Joy & gladness/ It is full needful in all our works outward/ whether they been in devotion/ & comfort/ or or teaching to other▪ or in any special grace/ put in us. that wisely we dame ourself first of any thing. & s●ly search ourself. that we see and know what we been within/ Andrea thenne think that all these yefts/ which we receive been yeven to us/ not for our merits. but forher grace & for her profit. that been comforted with such yefts/ that god tendeth us/ Thus thenne to think that such yef●● comen for her grace & her profit/ & to think on our sins & unworthiness/ though we be stirred or pricked with vainglory. we should with lownesses of heart put it away. we should also dread in all such special yefte. For as I said be for/ our holy faders for a little trespass to our knowing outward our lord chastised 'em sore/ & for a time withdrew his gifts. & his special grace fro 'em/ ¶ Of this also we have an ensample of Moses. We read & know well that by special grace he brought god's people out of egypt/ Also of his miracles we read that in the mount of sinay after his fasting/ he received the tables of the law/ which god would have kept: Also that in all the lightning & thundering when all the people d●ad. he alone spoke ho ●mly with god/ He departed there ●d see/ that the people might safe go over By his prayer the people had meet fro heaven to assuage her hunger/ He gave hem also flesh by miracle/ But what time they had need of drink. for great thirst that they had/ thenne moyses fell in mis trust/ & was in doubt whether they should have water of the stones there god bad him smite or none/ But yet he smote on the stone/ and they had plenty of water. thirty year after this. he wrought many miracles: And when he came to the land of beheest/ he was called to an hill/ and there he heard how moche was his trespass/ when he doubted and trowed not to have water out of the stone▪ and for that offence he wist well he might not come in to the land of beheest/ By this we may see how we should ever more dread the privy doom of god. that so punisheth his servant/ after so many miracles & visions/ & many wonderful works/ & after so many years/ only for one trespass/ If then such a man so specially choose of god was punished for one trespass/ howmay we have pride & vainglory of visions/ or of any other yefts & tokens outwar ward ¶ Also to show how repreval men may have such yefts/ we have in the gospel how our lord saith/ Many shall come to me in that day & say. lord in thy name we have showed prophecies. & in thy name we have cast out fiends/ & done many virtues deeds But I shall say again to hem/ I know you not/ go away fro me workers of wyckidnes/ If thenne miracles & such open virtues been not greatly to be charged/ we shall then lityll set by revelations. or visions/ as to have 'em in any deynte as for himself/ or for our comfort here. But as much as they stir us. or increase us in to the love of god▪ with meekness & charity. so that the conclusion of this matter for remedy to hem that been travailed with pride/ or vainglory: for ill lusions or for other special grace is best to each man & woman to travail for meekness & charity. and to ground 'em on these two virtues passing all other/ Also I said beforo in the v●. chapter/ that some for tenderness of kind. been soon stirred to weeping tears & to other goostli comforts as I rehearsed in the second chapiter ¶ Of this matter I read that the disciple of love asked how he might torn to the worship of god such te●es. & ot●er goostli comforts. of the which he was in doubt whether they 〈◊〉 of tenderness of kind or n●● 〈◊〉 wisdom of god answered thus to his Inward underdoo ●yng 〈◊〉 is hard to know of such manner temores which been of kind 〈◊〉 which been above kind for by cause they been so like▪ therefore as soon as thou fe jest any such gladness. or joy in thy soul/ or any such sweetness of tears/ or of other tokens of comfort. thou shalt lift up thine ●ert & ●ondes. as a bell died in manner of sacr●fyse to him that sendeth all gladness: & offer up all gladness & ghostli joy desiring with full heart that it might be turned & spended to his worship that is maker of all mankind & giver of all grace. & thenne such tears & tokens of grace which were peradventure first but of the naturel kind. & without merit/ may be made meritory and above kind. Thus thenne in this chapter I have showed you that no man should be presumptuous for no revelation/ ne for none other special yefts of god/ Also how a man shall turn kin deli affections/ & make hem merytory above kind. ¶ Now ferdermor I will answer to thy ghostli sickness see▪ which I spoke of in the seven. & viij. chapters/ & to iiij. sects of living/ that I showed before after the viij chapter/ But for asmuch as ye see evermore that many perils fallen to ghostli livers be they never so holy therefore wake & pray that ye fall not in to temptation/ Vigilate:   

¶ How sloth & Idleness gender sickness & how working with grace is needful/ & how three. kinds of men fall by unstableness/ & that unstableness is cause of all other/ the iiij. ghostli fevers & cause of all other errors showed before/ & what remedy may be to hem that been fall in to such errors/ ca xxij.  
IN such sickness it is good to know what is the cause of the sickness/ & then for a principal remedy. it is speed full to void the cause if it may be voided/ Right so to our purpose it is good to see/ what is the cause of these ghostli fevers & errors which I have showed/ and so by a voydaunce of the cause. cast remedy for the sickness/ I said in the seven. chapter/ that by cause so●● men will not with grace. they fall in to such sickness. the which I showed in the same chapiter/ or other chapters foloweng. for as I said there/ Sloth gendereth sickness & working with grace is needful In this that men will not work by grace/ many perisshen/ for they find not grace: or see it not/ or else though they find grace. they leave it & forsake it for dyfficulte of travail/ therefore saith an holy clerk/ ●i cardus de s●to victore/ They err foul & go far out of the high way which trust so much on grace that they leave the working of her own free will. But yet they err moche more▪ that stand upon her own free will. & take no heed of grace/ merit of good living may not be without grace. there is no merit but all evil/ therefore they go in the even riht way that feel in working by discretion/ that nother free will may be meritory without grace. ne that grace may not work▪ without a free will For nother god without man▪ ne man without god/ but god & man work together. therefore saith th'apostle/ not onli I myself but the grace of god with me. for we been working with god/ & god with us. the grace of god gooth before our will. that god should be the leader/ & not man For man shall yield & offer to god/ & not to himself all that he may do to the worship of god. & work with grace/ By these words slou the gendereth sickness. & working with grace is nedful● for that bringeth perfection. that is a special remedy to put away that noieth/ & take to us that helpeth/ & that is the most so●●eyne medycin to such ghostly sickness/ Other sickness there been as I said before/ which I liken to divers kinds of fevers. these gho stli fevers also may be holpen as I said before in the manner/ to put away the cause of the sickness. which cause is unstableness Three kinds of men fall in to unstableness. the first been they. make any vow or begin oni thing/ & hold it not/ the second been they that forsake her charge/ after time they have been charged. the third been they that change h●r state. or her degree/ The first kind of unstableness is reproved in the law of holy church/ Where saint gregory showeth/ how a man that was named Ananias died a fowl death. for he yielded not the money that behote. as we have by holy writ. Upon the which text doctors say/ that it is much more alienation a manes own person/ than alienation of money. If then so great peril fell by unstableness/ for breaking of byheest of a deadly thing. Moche more then been they in peril that withdraw her living. which they have behight to god. Therefore say the the wise man. the unstableness of a man by lustful covetise turneth up sodowne the wit/ The second kind of unstableness also is reproved by saint Jerom of a man which after time he had chosen solitary living he wolded well in cities. Also right as a man in his baptism taketh a name of his 〈◊〉 stendom. and behoteth a g●od krysten life. if he break thenne afterward/ he is unstable in all ways Right so in the same manner ●e unstable that changeth his sad love from god. & by a falls colour loveth other things more than needeth/ As when he will change his living/ to have now one manner living/ tomorough another The third kind of unstableness is also reproved by a decree where men of holy church been reproved. y● forsake: or change that they have taken tofore/ and go to another. for her own case which is lighter and not of so great merit: ne so helping to his soul/ If he thenne be to blame▪ that hath him so unstable in his charge. of another man It is no doubt but he is much more worthy great blame that him so unstable in keeping himself therefore the sovereign remedy again all these ghostly fevers. in what degree a man stand. It is good that he to work by counsel that he fall not fro no good living. ne fro his devotion/ ne. change not to were by his own unstableness/ I showed you also before. after these infirmities of iiij. manner sects of men but they been knit together these men been so blind in her soul. that they hold by presumption & hypocrisy false opinions & errors/ and live con traryousli to all good living/ they forsake all ghostly travail & exercise of virtues. & besieth 'em to geteful rest of kid/ Also through this rest. they leave all charity. & s●ke only love of kind/ & all her bodily pleasance Also there they hold that her idleness & kindly rest is so high perfection/ that they should not be let with no manner working/ & so they say/ they been poor of spirit by cause they have forsaken all will & desire/ Also they say what ever they do it may be no sin For what ever they do they be lad by the ho●i ghost therefore they may do what they will without any sin/ All these men live much contrariously to god/ & to holy church teaching. For by all holy writ & do tours of ho●i church/ it is needful to each man so to live/ that he live not contraryousun to virtues. all though he have not virtues perfectly. For if a man live contrarious to virtues. he liveth in sin/ To this accordeth the words of our lord/ there he said. he that is not with me: he is against me/ or contrarious to me./ Therefore he that is not meek. is proud/ & longeth not to god & so of other vices & virtues, than ne seemeth it well/ that it is need full/ either to have virtues/ & be in grace. or else live contrariously to virtues/ & abide in sin for that time. Also they live contraryously/ For by holy scripture that we read/ a man may never hold himself perfectly while he is in this life/ For the more perfect that he is. the more he will hold himself unperfighte/ therefore every perfect man increase in some ghostli virtues/ & traveilith fro time to time/ & in all his works. he desirethon̄li god's worship in to his lives end. with all devotion & virtues/ & with all exercyce of bodily travail or ghostly▪ for god must be loved in all good work. for in wicked works god may not be loved/ In such work if a man's intention be set to the loving & worship of god. thenne y● his purpose or intention more rihtful/ & more acceptable to god/ & more loveth & restoreth him to god than any other love or desire/ without any working/ To this accordeth Bonaventure. I trow when he said thus/ he that will come to the height of contemplation he may never rest while he wakyth/ but evermore he must areyse his heart upward/ For in stirring upward. unrest is rest: 〈◊〉 he that desireth rest is tarried. & travailed. and may not so lightly go upward/ as he died before while he travailed. Thus thenne I have showed you how such men been deceived. & fall in to errors when they travail & seek kindly rest/ But hard it is to tell a remedy to such men that been deceived/ for utterly they been so blinded that they see no default in hem self/ And though her prayer or confessonn might help 'em it will not be for they set at naught all the or denaunce & observance of holy church so that it is more to dread of such men thanof any other men that been incumbered with any other ghostli temptations/ which I have said before therefore as far as I feel. I can see none other help/ but other men's prayers to get hem grace that they may see henself how they been blinded. For if they may by grace see y●. they shall soon turn/ Of this matter I show you nomor. for I will▪ answer to affections/ for in asmuch as I said before in the unto. chapter/ that some seek gostli comfort in men & women more than needeth/ But for asmuch as ye see here/ the contynuel prayer is needful/ Wakyth/ etc/   

¶ Of affecconns'. & special of reasonable affection/ which sometime by temptations been turned & changed: & what is the cause & remedy against this temptation Caplm twenty-three.  
affection is a wilful bowing/ or inclining of a man's ●ert with love to another man/ Of this affection there been three divers kinds. Some affection is gostli some is reasonable. & some is unreasonable. some is offycial some is natural & some is carnel of ghostli & reasonable affection I will show you & pass over fro all other affections ¶ An ho●i clerk A 〈…〉 d abbot of ●yuars s●●kyth of holy affeccio● & saith the ghostli affection may be understand in two manners For the heart or the will of a man is st●ed what time the soul by ●ō pucconn is made soft 〈◊〉 light. & is melted in to the sweetness of the love of god. or in to a tenderness of charity in broderhede with a privy 〈◊〉 also thenne visitation of the holy ghost the manners & the tokens of such visitacions. Ishewed you before in the ij. chapiter The ij. ghostli affection is y● 〈◊〉 which is all contrario● to this. the which is gendered & stirred of y● wi● bid spirit. by the which falls affections a man is stirred to all filth & sine/ of the which spirit the prophet spoke/ when he said. the spirit of for nytion hath deceived hem Of this affection I speak no more/  
¶ Another affection there is that falleth most 〈◊〉 〈◊〉 purpose which is 〈…〉 reasonable affeccy 〈…〉 cometh 〈◊〉 inward beholdy 〈…〉 another man's virtue as 〈…〉 avert 〈…〉 an holiness know of 〈…〉 woman. by common fame/ or by 〈…〉 ding of any man's life/ moveth our souls in to a tender softness of love/ this affection stirreth a man to a soft compunction▪ and maketh him have mind with a liking ghostly meditation of virtues deeds that been done before As when he heareth of the glorious passion of martyrs/ and of other saints lives. Also it is a reasonable affection when we been stirred to love of man or of woman more thanto another/ for virtuous living or teaching/ or ensample of 'em. by whom we be edified ghostly & stirred to better living. Also reason sometime month a man to the love of god & of his eu●●cristen/ or neighbour all though none affection me 〈…〉 Butthe holier the love is. it is more sikeret & the more reasonable/ and the more profitable. Therefore reason driveth us for three skills to the desire of the love of god & to love god/ The first is for our own meed/ the second is for our profit. & the third is for he is worthy to be loved/ It it is needful to us tesche we damnation/ it is profitableto get● us bliss/ & he is worthy to be 〈◊〉/ for he loved first us without deserving/ of us. But this love is not most profitable love. ne it is not most perfit skill/ why we should love him pryncipalli/ for himself & for his goodness/ & for he is all go 〈…〉 〈◊〉 〈◊〉 good god & lord be 〈…〉 for his goodness & worthyn 〈…〉 without his goodness we 〈…〉 wretches. & with his good 〈…〉 full blessed/ the good lord 〈…〉 s goodness/ which hath no 〈…〉 to our goodness for man/ woe 〈…〉 man & day for man/ ●esō th' 〈…〉 driveth us to love this good Ihu/ & if the heart of the soul assent to this reason/ all thouh a man have it not of ghostli affection/ as I said before/ so that of a good will be he stirred into a desire ofy ● love of god reason doth his devour/ & thus love may be called a reasonable love to god/ thouh it be not full ghostli affection/ Also by the heest of god each man is lounde to love his neighbour as himself. also by reason each man shall be stirred to yield good to his neighbour But first must we see what he is that is our neighbour/ each man that is our neighbour/ either he is our friend or he is not our enemy. or else he is our enemy. peradventure our friend. for he profiteth us. or hath profited us/ he is not our emmye for he noyeth us not. or hath not noted us. he is our emmy for he doth v●ha●m̄/ or hath done/ or would us harm/ he is our friend/ either by kindred or by grate: He is not our enemy/ by cause he is Inocent/ he is our enemy for wrong that he doth therefore reason putteth three skills why a man should love his friend/ He putteth two skills why he should love his enemy. We should love our. friend by naturel reison. for he is a man of familiarte with us. and by office that is to say to reward him again for his friendship And for we be bound by the precept of god to love our even christian/ we shall also that is not our enemy. by kind/ for he is a man. and by the precept of god/ we shall love our enemy only/ for god bad us love our enemies/ Each man that can thus bow his will to reyson for to love his neighbour. though he feel none affection/ he shall not lease charity/ ¶ I have showed you more of this love to god. & to our neighbour. than I was in purposes at the beginning of this chapter/ nevertheless it may profit other simple folk when ye common with 'em. But now to our purposes among reasonable affections that is most perfect/ which cometh for another man's virtues living/ For that love is full virtuous/ and full profitable/ for what desire of virtues that we been excited or stirred to by affection/ And what for the loathing of sin and dread that we have by teaching or ensample of living of such ghostly livers. & if our mind standeth always even. & clear without any corruption in such affection/ then is it none harm/ if we desire the presence of such men that we have in affection For by her ensample we been corrected if we been evil/ if we been good we be strengthened by 'em. If we have the same perfection that they have/ either may be stabled & comforted by other But though it be profitable to desire the bodily presence in good affection of good men & of holy men & women. It is not profitable to seek 'em oft. or to be tomsche with hem for sometime they may be sought more than it needeth as I said before By bodily presence of saint poule & barnabe was full comfortable to her ghostlis brethren in an tioche▪ Yet they heard how it was said to hem th● by the holy ghost. Depart paul & barnabe in to mynies tracyon/ in the which I have called hem to her prayers & let hem go. Also in all such affections it is full needful to see the end. that might fall. thereof. as well as the beginning/ that the cause of that affection for false suggestions and subtleties of our enemy. and by our own unstabylnes & infirmity ¶ These affections been in the beginning holy & reasonable/ but sometime they been ended in another manner affection/ or somewhat changed/ Of this changing I read many ensamples/ how full holy men have been beguiled/ which ensamples nedennot to be showed at this tune in special/ also I will not/ For so me when they read such ensamples that been written for good intent/ they torn it after to their nice conceits. and make thereof sports & scorns. and the cause is. for they been so blind. that they may not ne can not see her own infirmity But this I say for a general rule what man or woman/ religious or other degree that dreadeth not such affections/ he standeth or goth in a full slipper way/ and he or she what he be: is likely to have a foul false/ but he bewaar/ The 'cause of changing of such affections is to moche famyliarite/ or for to be to hoomly/ therefore the best remedy to flee the peril of unreasonable affection, is evermore to dread the end that the affection in the end be none other through to much famyliaryte that it was in the beginning For among all privy deceits & temptations this is one of the most privy & the most deceivable  
Of this matter now no more much more I might write if need were. But this I hope sufficeth to you/ ¶ Now furthermore I will she we general remedies against all ghostli temptations: But for a sovereign remedy against all this & all other/ evermore I counsel you  
Wakyth & prayeth that ye fall not in to temptation/  
¶ Vigilate/ etc/   

¶ How pacycus is a general remedy against all travails & temptations/ and of other general remedies against all ghostly temptations/ caplm xxiv  
IN all tribulations & temptations/ it is needful to be patient/ as for principal remedy against all hodely diseases & ghostly. each man if he search his conscience well & his defawtes/ for the which he is rightfully chastised. he shall bear much the more lighter the chastysing that he suffereth/ therefore saith an holy clerk Ysiderus/ No man ne woman should grudge in gods scorgynges/ for as much as he is amended by that that he is undertake & chastised. And in this we should learn not to grudge when we suffer hardness or adversity. though it be so/ that we know not/ for what default we suffer. For he that is chastised of god. & grudgeth against god. accuseth the rightwiseness of him/ that demith rightfully. Thes●e it is speedful in all the chastysinge of god meekly to suffer without any grudging/ Also it is another remedy to dame ourself worthy all such chastysinges and many harder// though they come/ For in that deeming we shall the better suffer hardness & sharpness. And well we may suppose that rightfully we shall suffer/ For of him we been deemed. whose doom may never be unrightful/ therefore saith the clerk Ysiderus he that knoweth in his heart. that all his chasti sing that he suffereth cometh of a rightful doom of god. though he know not for what default he suffereth. yet he is Justified in the sight of god. in asmuch as he acuseth himself & worshippeth & commendeth the rightwis god/ And though the soul be tormented with ghostle temptations of the wicked spirit we should not suppose therefore that we been not aliened or forsake of our good lord. But we shall trustly hope that we been the more acceptable to god. when we dame so of ourself/ and worship god & thank him of his rightwiseness. Also it is another remedy against such temptations/ to thank god for his rightful chastysing/ For he chasstyseth us never: but for our great profit. therefore saith the same clerk Ysiderus. A rightful man soul is traveled with divers temptations for his great profit by the doom of god. For the which if he give lowly & lovely thankings to god/ and dame all chastising r●●●t fulli send of god for his own default. then shall all that passion that he suffereth be accounted to him for virtue. For as much as gladly he suffereth & deem himself worthy to suffer. and thankyth god lowly for his passions that he suffereth ¶ Thus then have we showed you three principal remedies against temptations. Firs te to suffer patiently the s 〈…〉 to dame ourself worthy to suffer and the third to thank god for his chastysing loweli Also in each temptation & tribulation bodily or ghostly it is full comfortable to think on the words that saith by the prophet in the psalm. Cum ipso sum intribulacione 〈◊〉 c: As I said in the beginning of the first chapter/ Upon these words thought saint bernard when he said/ Lord give me always tribulation/ that the inward always be with me By these words the will of reason desireth always temptation or tribulation. for purging or chastysing of the soul/ but the will of kind desireth the contrary. And aslonge as we withstand temptation/ never assenting to hem by the will of reason. so long they trowblid us. and by that they been needful/ For if we assent to hem against reyson/ thenne should we incline to that neither will/ which is the will of kind/ & then we stand in great peril. Therefore what ever great temptation a man have/ whether it be of the faith/ or of any dread. or of any stirring of despair/ or blasphemy/ or of any wicked temptation. ghostli or other Aslonge as the will of reason saith contrary/ there is no dread. for it is no sin. For though any be travailed by thynstygaconninstigation of the fiend/ that he is in doubt of the believe of the sacrament of the altar Aslonge as he is sorry thereof: that he may not believe it fully/ but fain he would/ this man therwhyles sineth not in that. & thus it fareth by all high temptations/ Also if a man or woman/ love not his neighbour. or brother or sister/ or else peradventure hath envy to hem/ if it so he that he would love 'em. & is so be that he love 'em not/ in this he sinneth not/ For as saith saint austin/ that each sin that is not wilful is no sin/ that is to say. no dedeli sin. But all though such temptations been no sin. which been not wilful. yet it is needful to dame in ourself/ that they come to us for some sin. known to us/ or unknown. As I said before/ for a general rule against all temptations. It is needful to show it to our confessors/ either in general words/ or in special. For such a confessor it might be/ that it were not speedful. to show him all goostli temptations in pecy all that fall or may fall to a ghostli liver/ therefore to such a confessor it sufficeth to speak of temptations generally/ in to time a man may come & ask counsel of another man more discrete & more expert in such matter/ Thus thenne shall ye confirm your will to gods will! in all temptations/ & say or think in the manner as I said before in the first chapiter ¶ Also another remedy is & a special against wicked spirits to think on the passion of christ. crossing upon the forehead & the breast. and some done pryncypalli with the token of thaw/ & say ¶ In note Ihu signo me thaw. & with other blessings/ Some say a vers that is in the ympne Cultor dei memento/ in this manner ¶ O tortuose serpens discede disce de  hic est. christus hic est liquesce signum 〈◊〉 ipsi nosci dampnat tuam cateruam. Some say ¶ Ihus autem transiens p medium illo●● that: In nomine pr̄is/ etc. Per crucis hoc signum. etc. Ihesu/ when it is called to our help it is to us a gracious liight/ to light us in darkness of our soul/ It is also meet fulfylling us with great ghostli savours/ & it is to us medicine/ to all to he'll all our sores therefore saith saint bernard upon the canticles/ No thing refraineth the feernes & the malen colie or of Ire/ as to call this name Ihu/ no thing so suageth high enes of pride as the holy name/ No thing so healeth the wound of envy as the virtue of that name/ No thing tempreth so covetise/ as to think on that name/ No thing so resceyneth the lust of lechery as to think on the virtue of that name/ No thing voideth so soon sloth as this name/ and so forth of all other/ All these & such other been sickness & sores of the soul. But to call to this name Ihu/ & to think on the virtue/ that is sovereign medycyn to all these ghostly sickness. & that our lord showeth us by his own teaching/ whanhe said by the words of the prophet. call me in the day of tribulation. for I shall deliver the. & I shall worship thee/ So in all manner of temptation. it is a sovereign remedy/ to use & call this name Ihu/ Saint Ancelme thought well also/ there was great virtue & comfort in this name. & therefore he used to say often ¶ Ihesu Ihu ihu/ ꝓpter nomen tuum s●tm sis michi Ihus Also some use moche to say this venrs/ Deus in adiutorium meum intend. Of this vers I read/ that saint Ildegare an heli none/ when she said her sawter/ though she understodenot what she ●ad/ yet acerten vers/ & specially anon as she began this psalm. she saw how the fiends tan away fro her/ Also an holy father Ysaac/ as I reed in the collation of the faders taught that vers. Deus in adiutorium meum intend. etc. for a general remedy against all steringes of temptations todely or ghostly sleeping. or waking Also many other men use other verses of the saulter. which been of great virtue against wicked spirits/ & all temptations: Some use to say the last verse of the psalm/ Inclins'/ which been these ¶ Respice in me. etc/ & fac mecu●n signum in bonum etc/ Some use also this verse/ Diripusti dne vineula mea. etc. which vers after the opinions of some clerks is of great virtue Also some use these four last verses in the psalm Dne ●yau di the latter. which verses been these ¶ Eripe me de inimicis meis etc/ Spuns tuus bonus/ etc. Educes de tribulacione/ etc. Et pdes oens qui tribulant Eccliam/ etc All these verses with other virtues siving: & other holy prayers may be strength & comfortable & remedyable against all temptations & tribulations. ¶ Also I read how our ladi taught saint Bride when she was tempted with any wicked spirit. that she should say with a loud voys to the fiend dyspysing him. Rescede a me malign spus nolo vias tuas/ That is to say/ go away fro me thou wyckid spirit/ I will not of thy ways Also it is a great confusion to the devil/ when he is reproved & despised/ as I said before in the xv. chapiter. therefore it is a speedful remedy/ when a man or woman feeleth any stirring of these high temptaconons'/ anon thenne to speak out. & say that the devil may know what a man saith/ to his shame & confusion in this manner, almighty god father in heaven if it be pleysinge to thee/ with all mine heart I desire that my soul might have a place & an office in thy bliss. where this cursed spirit miyght have been if he had would/ There lord grant me to be evermore to worship the. where this falls fend should have be that thus is about to beguile me/ A my good courteous lord father almighty. my wyl● is as oft as this fowl spirit trow blithe me with temptations to offer to that mine heart in sacrifice withal devotion & worships that may be to thy plesinge/ In this manner as I read by many examples shall the devil soon be discomfited Thus then I have showed you ●emedyes against dreadful ghostly temptations. and for as much as many men & women that been full holy of living/ and every man & woe man is somewhat travailed with some passions. or else at the least with some manner passion of the seven. principal vices/ or of the branches of hem/ therefore now I will show you some special remedies against such general passions  
But evermore in all passions & does eases. prayer is most sovereign remedy/ Wakyth therefore & prayeth that ye fall not in to temptation/ ¶ Migilate & orate/ etc.   

¶ Of a special remedy against divers travails & passions/ that come of the seven principal vices Capitulum xxv  
AChe man & woman knoweth or should know/ which been the seven. dedeli sins/ other many franchises there been/ which men know not! but ye by discretion & by that ye have red & heard. I hope in god ye know more than many other: both which been the sins & which been the branches/ when ye be pricked with any of 'em But peradventure ye have not always in mind/ the medicines & remedies to withstand hem/ or to quench 'em if need were/ therefore both for yourself & help to other: such remedies as clerks show I will write to you here y●ye mayhave hem redi in time of need. ¶ These been the seven. vices. Pride. covetise. wrath/ envy. sloth/ gluttony & lechery/ otherwise men setteth 'em in order in divers manners/ but therefore little charge at this time/ For I will show but special remedies against each of 'em. first thenne against pride & against the spices of pride/ it is a special remedy to behold our own filth & freyltee/ that is to say to behold in ourself what we been in kind/ fro the time that we been first conceived unto the death & in the dying & after the death We should also think/ that all temporal gods been not lasting: For riches & worships been but lente/ to man/ for a tyme. to yield rekeninge of 'em how they been spended Also we should think that the riches & the ghostli yefts that the soul hath. be not ours. but they been the yefts of god/ as wit & knowing. & other yefts of all which shall yield hard reckoning. The evil deeds been sikerli ours/ therefore but we do mekeli penance for 'em/ we shall find 'em in pain after our death therefore saith saint Gregory to proud men/ Thou man that art but earth & ashes/ or powder fowl & freyl in kind/ hearken what the wise man saith. The greater thou art in worship or in dignity/ or in any reputation. meek the in all things. & thenne thou shalt find grace before god & man/ Also it is needful to each man that is travailed with any spice or pride. to use deeds of meekness/ that is to say to visit the seek. & the deed and to be hold 'em inwardly & to kiss y● ba regrounde/ & other such lowliness. whereby a man may abate the pride that is within. Also meekness of prayers/ is a special remedy against pride. Against covetise & against the spices thereof it is a rem 〈…〉 to think. what 〈…〉 ryll it is in g 〈…〉 of riches what business 〈◊〉 trachyte is in the keeping fro 〈◊〉 & 〈◊〉 deceivable men Also it is good to think that a rich man is no 〈…〉re siker. 〈◊〉 may lityll & lityll multeplie/ but sudden they been dies perklid Also riches increaseth anatyce in a covetous man as drink increaseth thirst in a man that ha' the the dropesie. therefore it is a great folly to covet that dyseaseth both body & soul. Also a principal remedy against avarice/ is to trust stedfastli in god which forsaketh not hem that trust in him after his beheest where he saith/ Be not besie in thinking what ye shall 〈◊〉 te or drink and so forth/ Your father in heaven knoweth well what ye have need of all these things. If wicked men & cruel men or beasts nourish her children. much more than that noble and sooth fast father will not forsake his children/ which trust on him/ Our lord will ordain one of three things for 'em that cast away coveti se. and put her trust in him For either he will ●●deyne for 'em that needeth/ ere else 〈…〉 est for her livelihood. or else he will ordain a man in such need & mischief/ as great strength/ as though he were in great plenty/ and that is merry to be strong with a little/ or else that he with draweth fro the body. he putteth in the soul by ghostly comfort/ that will fully & gladly he will lack bodeli plenty to have ghostly richesse Also it is good to think that he deserveth great bliss/ that for the love of god wilfully suffereth bodily need/ For as our lord saith/ poor men been blessed/ for he is the bliss of 'em. Also it is a special remedy aga ynst this temptation. to think moche on the death/ For saint Jerom saith a good word/ lightly he despiseth all in this world that thinketh alway he shall die/ All so it is a remedy to him that is travailed with covetise/ to yield again other men's goods/ and to give freely of his own gods These that I have rehearsed with prayers may be remedies against the passion of covetise:  
Against wrath or malencolie. and spices thereof/ It is good a man to think on his own misdeeds what may come to mind for the time/ Also it is good & speedful to each man that hath great passion of malencolie/ or of Ire: to refrain his tongue. when he hath occasonn of wrath/ unto the time that his malencolie be abated. Also in tyne of wrath it is good to change his occupation/ and put him to some other liking business/ where by the heart may be occupied with some good communication/ or with some wisdom to make him forget his wrath. Of this passy on it is good to bewar For it hurteth soon the conscience/ and taketh away a man's fame/ It slandereth other men/ It maketh the heart in unrest: It driveth out the holy ghost/ It deserveth pains/ Also it is a remedy for this passion to use deeds of lowliness and sofnes/ As a man to ask for gyvenesse first of him that wrathed him. Also for to use kneeling as for satisfaction of this sin/ Also to wash poor men's feet/ To speak fair and soft. and in good lowly/ and in glad cheer. These remedies with the remedy of keeping of silence. & with prayers for hem that wrath us may be speedful and comfortable in time of need/ and remedyable to refrain his passion/  
Against envy and the spices there of/ it is remedy to desire not/ ne love not that the world loveth. As worships. richesses. lusts/ or vanities. and such passing things For he that desireth such. hath commonly envy to hem. that hath such. but if he may have the same or like. Also it is good to think that though he had not that thing/ for the which he hath envy to other Yet peradventure should he not have it. Whereto then should we be trowblid for any good/ or worship or for any other thing/ that another man hath. without our harm. In this envy/ if a man fall in to hatred: thenne it is good to think/ that god forgiveth not a man's sins/ as long as he hateth his neighbour. Also it is good to think/ if a man shall be saved he must confirm him to his brother. therefore better it is to do at betime. than abide till it be to late. Also it is good to think/ that it helpeth not to think long on wrongs. but rather it turmenteth & bryndeth a man in to unrest/ therefore it is good do after teaching of saint paul. that saith Be not overcome of evil/ but overcome evil in good. Also against the passion of envy/ it is a sovereign remedy a man or a woman to be bon●●●…/ & to use deeds of charity. & to love his enemies to pray for 'em that disease him/ to do good to him that hateth him/ to comfort 'em that been heavy & sorry. to teach 'em that been vncunnyng & to part with other that have need of his goods. both bodily & ghostly/ such as god hath sent to him/ these remedies with contynell prayers may help moche against the passion of evie or hate/ Against sloth & the spices thereof it is a remedy to think oft upon the travail/ that christ had in earth & upon his good works to whose goodness all good works: that all men may do been not in comparison. but as a drop of water to the quantity of the great see/ Also it is good to be oft with good men & women that gladly will speak of god.  
¶ Also some time great heaviness cometh of slowthe. Therefore to such diverse occupations. and chaungynges from one good work to another. been to such men or women to put away heaviness ¶ Also though that a man or woman be heavy or weary in ghostly works. as for prayer or other devotion/ It is a remedy to strive therewith & keep still his travail/ till he may have comfort by grace/ as I said before in the fourth chapter. Also against sloth it is a remedy to think what perils we fall in night & day/ sleeping & waking. In sleeping men fall sometime in peril of fire and water/ & thieves waking. there riseth up in our hearts great floods of vanities/ & many vycked thoughts/ or else fire of some wicked desires/ is kindled in our conscience/ or else thieves. that is to say wicked spirits. or wicked men ●●he day assail us/ Therefore saint Jerom saith/ Do alway some good that the devil find ye never unocupyed Also against sloth it is a remedy to think how good & how delectable is the everlasting meed. to the which may no man come without fructuous labour. Also to think how herryble & how dreadful. is the everlasting pain/ to the which pain men may be brought by s●outhe and idleness and weariness of good deeds.  
¶ Thus then have I showed that business and ocupation/ and changing of works/ As some time to read some time to pray and other honest travail, ●en special remedies against sloth/ and idleness/  
¶ Against gluttony and the spices thereof. It is to take heed. that meet when it is measurably taken and well defied: it maketh a man hole in body▪ and sharpeth a mamnys wit/ and maketh him well disposed to serve god. And excess of meet werkyth all the contrary It feblith and dulleth a man's wits/ It gendereth sickness/ It bringeth a man soon to death▪ and most peril of all. It maketh a man like a be'st/ In that/ that he destroyeth in himself the use of reason. Also it is good not to eat ofter/ than at covenable tyme. but if sickness make it/ For the law is not put to sick men/ Also the most speedful remedy is to him that is travailed with this passion/ is for to forbear curyou● and delicate meats/ and drinks/ to re〈…〉 freyne the lust of gluttony/ In this passion/ it is needful to strive and fight discreetly. For the leesse we strive therewith. the stronger it will be/ And the less it is overcome/ the stronger all other vices been against us/ And we been the more feeble against h●m/ By this sin death entereth in to mankind/ therefore the devil tempted first christ by gluttony. as by then tring of all vices/ supposing thereby that he might lightly afterward tempt him by other temptations Also against gluttony digging of water. & abstinence of flesh/ all these with prayer been remedies against the vice of gluttony. Against lechery & ayennst the spices of lechery/ to destroy utterly that vice. fasting is needful/ Also a principal remedy & a needful is to each man or woman to flee thoccasion that is cause of his passion. this needeth not to be expressed to you. For ye know well that in divers men & women been diverse passions of the spices of this s 〈…〉/ And each man or woman feeleth in himself to what spice he is most disposed/ therefore it is the most sovereign remedy thereto: to put away the principal occasion. what ever itus. Also it is a remedy evermore to dread his own disposition/ though he seem never so siker/ for fulholi men 〈◊〉 women after many years in her living/ have fallen by the sufferance of god: & peraventur presumption hath be cause thereof/ for it is a remedy evermore to dread. We have ensample hereof in the old law. how david that was so holy fell. Solomon/ that was so wise fell/ Samson that was so strong fell. & so of other men & women/ Also if this passion or stirring come of the hyenes of the flesh. It is needful then to tempre it/ with abstinence or waking or some other bodily travail. & with some sharp weringes & hard/ so it be done discreetly For it is not good to destreye the more for the less▪ ne the substance for the accident. Also sometime this passion cometh of great trowbling of thoughts by temptation of the fiend. And sometime by disposition of a man. or of a woman though he be right feeble of comp 〈…〉 yond/ or ●ll●● for pain to him for his sins done before. w 〈…〉 〈◊〉 of sin ●o not fully destroyed by satisfaction thenne it is a remedy evermore to dread as I said before And think that the razors 〈…〉 of his old sin elevyth: always v 〈…〉 him And that oft confession knowledging his own Infirmy 〈…〉. 〈◊〉 use also lowliness. shar●e dyseyplines with his own ●●ndes with ●oddes. as in party of satisfaction for such unreasonable lust of the flesh. Also it is a remedy to think oft on the death. Therefore saith the wise man. son bethink the on thy last end. & thou shall never sin/ Also occupation in good & honest business is a sou 〈…〉 rain medicyn. therefore saith sa 〈…〉 〈◊〉 〈◊〉 Alwa●● do some good ¶ Also some use for to travail of thou 〈…〉 of stirrings of the flesh/ to say th●se words with smiling on the breast ¶ Scrutator 〈◊〉 dium & renum deus miserere miserere mei. These words serve for Jowl thoughts/ & for delectation in thinking/ Also some use to refrain such lusts/ for to think on that passion of Ihu. & say thrice this verse with smiting on the breast. salvator mundi salva nos/ qui ꝑ crucem & sanguinem tuum redemisti nos auxiliare nobis te depcamut d●e deus 〈◊〉/ Also some use that discipline & soorgynges for such passions/ say therewith these verses/ Vulnera quinque deisint medicina mei/ & this vers of the saulter therewith. Qm lumbi mei ●pleti sunt illusionibus et non est sanitas in carne mea. Also in the same time some use this vers/ Quinque plague dni 〈…〉 i 〈◊〉 xpi profuit michi ad remissionem petong. meorum & ad vitam eternam/ an with this vers of the saulter/ Delicta iwentut me & ignorancias meas ne memineris dne: These remedies with other prayers/ & with ter●s of contrition. or of compassion. & of devotion with reading & meditations been speedful against such stirrings of lechery.  
And for as much as this prou〈…〉 longeth somedeal to satisfaction when it is do by authority. therefore now I will show you of satisfaction/ & other ghostly ne●. prayer is taken for a sovereign remedy/ Wakyth therefore & prayeth that ye fall not in to temptation ¶ Vigilate/ & 〈◊〉   

¶ That satisfaction & travail with bodily afflictions & ghostlis been needful to purgation of the soul. as long as a man or woman is travailed with any manner passion/ Capitulum xxuj.  
IT is needful ●ule in general order or living to a man or woman. which hath done unleefully/ that he refrain himself fro that/ which is leeful/ In this refreyning we must hold ij. things. that is to say/ the manner of satisfaction. & the need of purgation. The manner of satisfaction is that of 〈…〉 the trespaas. the refreyning of that/ that is leeful/ be measured by authority of holy church that after the words of saint Johan/ we may do worthy fruits of petaunce/ But this manner of satisfaction longeth to him to know that hath cure of soul. as it is written in holy church law. to you/ It needeth not to know/ Therefore I pass over of satisfaction. ¶ But now to show of the need of purgation of the soul You shall understand that it is not only needful to ●e▪ freyne fro things/ that been leeful for satisfaction. but also to use afflicconns'/ or travail in ghostli werking outward/ to put away passions/ or make 'em less▪ which we have in custom. For Itrowe each man & woman hath some travail with 〈◊〉 thing more than with another thing: & that travail we call a passion/ these traveylles which we done outward/ which been called exercise/ been Instruments of the soul Inward/ with such exercise & Instruments. wicked passions been put away/ which deface the soul/ therefore it is need to each man & woman first to take heed busily/ what passion is most against him. & most travail him and to seek out wyseli which been the Instruments against all such passions▪ Thenne it is good to set against each passion a manner Instrument that is most according to fight with that passion. As thus waking against unvable heart. Silence against wrath. occupation & travail against sloth & heaviness. abstinence & sharp dyscypline against the passion of lechery. & so for the of other passions/ that each passion be chastised with an Instrument of the soul/ which Instrument as I said before is an exercise of the body outward/ in some bodily penance & travail But yet must we here bewaar that we be not so fervent to quench one passion only▪ that the Instrument of the body fail to fight against another/ Ne it is not good to travail utterly to quench all manner passions. but dyscreyli so to travail & so to use other instruments. that when any passion arise it may be assuage 〈…〉 tempered by the doom of reison These afflictions & wilful travail inward. & patience in temptation been needful purgynges for a man's soul: All such travails wylfulli offered to almighti god. may skilfully be assumpted for acceptable sacrifice/ therefore said the pro 〈…〉 〈◊〉 spirit troubled is sacrifice to god ¶ But now ye shall vnderst●nde that there. is a wilful sacrefys 〈…〉 which is more acceptable to god that is not constrained For the other sacrifice in manner is constrained by the trowbling & the travail of the spirit/ Of this wilful sacrifice the prophet thought when he said Lord wilfulli I shall to the sacrifice. for it is good. This wilful sacrifice is when a man by free liberty of the spirit lifteth up his ●●rt b● fervour of y●●oue for things that 〈◊〉 granted with hem/ or by hem that been commanded to the medes of the bliss. which y● ordained to hem that travail for hem. to this perfection our lord & our saviour calleth such men & women that been of fervent love & faith. if thou wilt be perfectly/ go & sell all thy gods. and give 'em to poor men. and come & follow me/ Thus then these been wilful sacrefysesas thus. when a man wilfully/ and of devotion forsaketh the world. or when he voweth chastity/ or bindeth him to any strait living/ by authority or perfection: & though it be so. that by infirmity or unstableness of heart/ sometime by temptations a man's heart turneth again to the desire of the world/ after time he hath forsake it Also/ though a man or woman feel corruption in his flesh/ after time he hath avowed chastity/ and though a man or woman taketh more rest & ease/ after time he is bound to a straighter living/ will never leave god therefore/ That perfection of living shall be acooumpted among wilful sacrifice/ for as much as in the beginning wilfully he offered himself to such a perfection/ therefore it is good for each man & woman that freeli hath take any perfection/ busily to behold first/ what longeth to his vow/ and in what things/ and how moche he is bound/ and then discreetly feel in himself/ what outward bodily strength & Inward he hath to continue in exercerse of travail bodeli & goostli/ as his vow or bond of perfection asketh/ Inward strengths I call patience in disease. and stableness of heart/ and will & strength by fervour of love in prayers reading & other goostli afflictions/ with the which a man striveth all day in battle of temptations/ Outward strengths I call. health of body strength of brain/ and of other. bodeli limbs/ with the which he may continue/. and suffer his charges of his bodily travail/ to the which he is bound/ And all though outward & Inward labour be needful to hem that been not fully perfighte Yet bodily travail & afflictions specially purge the soul/ from filths of passions/ And ghostli teaveyles & exercise of prayer/ & meditations. & reading fulfil the soul most specially of sweetness of love. therefore afflictions & bodily penance outward with prayer been needful to 'em that been travailed with passions. When the passions been assuaged. or quenched. thenne it is leeful to abate the penance bodeli. and use more fervent Inward travails/ as reading/ meditation/ prayer/ & contemplation is yeven him by special grace. so that all thing in dew time he discretli & loweli used/ and not with presumption/ in no point/ that is contrary to his vow/ or to his rule/ Thus then have I showed you of needful purgation for a man's soul. and of a wilful sacrifice. and how bodily penance & travail purge the soul fro the filths of passions ¶ Now will I shortly rehearse the matter of the chapytrees before/ & so forth make an end/ But for as much as I spoke of passions/ if ye feel any of those that I have showed Wakith & prayeth that ye fall not in to temptation/ ¶ Vigilate/ etc   

¶ recapitulation of all these matters. & of four manner of prayers Capitulum xvij.  
AFter your desire/ religious sister a few words I have written to you of the chastysing of god's children. first how our loving lord Ihesu Christ playeth with his childer by ensample of the mother & her child/ As sometime he withdraweth his comfortable yefts/ when he absenteth him ●s by his graconus working Also how ye shall bear you in his presence/ & in his absence/ & what is his presence & his absence. & which may be the cause of his absence/ But for as much as negligence & unkindness were the most dreadful causes of his absence. therefore I say to you. Wakyth & prayeth that ye fall not in to temptation/ I have showed you also by example of a loving mother/ how our good lord as saith & proveth his children with hardness/ after time they been strengthened with exercise of virtues/ first how he withdraweth his comforts to prove his children with stableness/ afterward how sharply he speaketh: & threteth his children sore by dreadful temptations/ which been grievous passions But some as I say wilfully run out/ & fall in foul errors for presumption or for unstableness Also I have showed you of the power of wicked spitrytes. & how some in old time for lityll/ or light defawtes by the sufferance of god have be travailed by wicked spirits/ Also how some with visions & revelations have be deceived. Such perils I have showed you in general words 〈◊〉 some in special for yesholde 〈◊〉 of your enemy/ and therefore I said Wakith & prayeth that ye fall not in to temptation.  
I Have showed you also what profit is Also I have showed you special remedies against certain dreadful temptations. & general remedy against all ghostli temptations/ And special remedies again such passions. that comen of the seven peyncypall vices Also how bodily afflictions with ghostli travail is needful to each man & woman as long as he f 〈…〉 h the grenaunce of passions. and by cause that continual travail outward & inward with devout prayers been needful in all temptations/ therefore for a special remedy evermore I say/ Wakyth/ etc/ ¶ Prayeth thenne ententyfli in time of prayer/ of your dew service/ for to the prayer ye be most bound. & in the time of prayer ye should desire/ & thereto do your business. & dispose you to have sweetness of devotion/ if it would fall/ than any other prive prayer/ But oft time it falleth/ that some men & women in her beginning ween they feel great devotion. or ghostli liking in her own prive prayers/ or meditaconns'/ or else in her time of her contemplation/ they say the more hasty & with less savour her service that they been bound to do/ for great desire that they have to other special devoconns'/ which they have not in charge. this is a temptation/ of the which I should have made a mention before among other temptations. but it was not thenne present to my mind. Of this default it is good to bewaar. for many men & women been deceived in this default. weening it be no sin/ But soothe it is sin to hem which have knowing. that it is/ sin so for to do. but they do her business with all heart to say her service/ with as moche devotion as god will send for the time. for if they high 'em wilfully 〈◊〉 without reasonable cause. more in the time than in her other privy prayers. they may not excuse hem. but that they been negligent of god's service. Thenne it is needful as farforth as I feel. & as I have learned/ that we dooo our business to pray entyfli in time of our service/ that is to say. in time that we say hours of the night & the day. & in the time that we say mass. or here/ after the ordinance of holy church. & in the manner as it was ordained of our holy faders. I say in the manner as it was ordained for some now in these days use to say in english her sawter & matynes of our lady/ the seven/ psalms/ & the tyranny/ Many reprove it to have the sawter/ matins/ or the gospel. or the bible in english/ by cause they may not be translated into no vulgar word. by word/ as it standeth: without great circumlocution: after the feeling of the first writers. which translated. that in to latin/ by teaching of the holy ghost. neruertheles I will not reprove to have 'em in english/ ne to read on 'em/ where they may stir you more to devotion/ & to the love of god. But unterli to use 'em in english. & leave the latin I hold it not commendable. & namely in 'em y●●ē●oūde to say her sawter/ or her matins of our lady. For if a man's confessor give him penance to say his sawter. without any other words/ and he gooth forth & say it in englissh/ & not in latin as it was ordained. this man I ween doth not his penance/ Causes I might show reasonable & many. but by cause I trust to god: that ye will not use your sauter in that manner. therefore I leave to speak of this matter/ and counsel you as I said before to pray ententyfli in time of your service/ whereto ye been bound. after the ordinance of holy church/ & in the manner as it was ordained of our holy faders. If ye will ask how ye shall pray devoutly in prayer. which ye understde onnot/ I will answer thereto. & say that for the virtue of the words/ & your lownesses & obeisance m holy church/ with feruert desire upward to god after your intent/ though ye understand no word that ye say/ it may be to you more meedful & more acceptable to god. than great devotion that ye ween ye have in other privy devotions. Of this we have ensample of many saints/ which needeth not to rehearse here/ for I trow every man that hath reasonable or ghostli feeling will say the same/ Also furthermore some man peraventur will make objection here. & plain or excuse him/ that in time of service oft he is let & tarried with diverse thoughts. wherefore he may never have devotion to god ward. ne have his heart upon that he should say. Sooth it is that many man & woman hath this infirmity & passion/ that by temptation of the fiend they be more troubled with thoughts in saying of her dew service/ than in other time of private prayer or of meditation/ & some been so farforth distraught/ & her heart so often & so far/ & so long time a●ened that when they come again to himself it is clean fro her mind where they left. & what they said or what they said not. And thus some begin again so often there they left that uneath in all a day & night the● may come away to say her service/ y● 〈◊〉 conscience might be discharged In this objection I perceiven. diseases/ the first is a grece dread in conscience. & the second is a noyous travail by temptation & thought To these two diseases it needeth to show comfort & remedy. comfort to the conscience/ & remedy to the travail. To show you comfort of conscience in this matter/ it is needful to each man or woman that duly will say his service/ that he dispose him outward to put away occasions of all manner letting outward/ to take time & be in place when & where he shall have least letting/ inward. to set his intent in full will to void all idle thoughts/ & holy to set his mind upward to god. in all manner devotion if thenne after/ in time of saying his heart be aliened any time by 〈◊〉 or by temptation of thought●/ & when he perceiveth that his mind was away & turneth thenne his b●rt anon again to god though thenne he fareth s 〈…〉 often in a lityl time/ him needeth not to 〈◊〉 again. so that he be si 〈…〉 ere that he said it or wot where he left For such oft rehearsing may be a tarrying of y●●ende. to heavy a man in conscience/ and by that to let him fro other ghost. i business. & yet to some it h● 〈…〉 th': that both before 〈◊〉 after. they been skilfully in peace of 〈◊〉 strayed to devotion/ But of this saying of service it is no dread of conscience though a man have not his mind thereupon/ so that he dispose him outward & inward in the manner as I have rehearsed Nevertheless all such negligence by interuption of thought in geddes' service. we must show to our confessors/ in each confession to stone 〈…〉 more clear in conscience/ for our own deeming in open confession putteth away dread of conscience: Ferdermo 〈…〉 as for remedy against the travail & of temptation of thought● it needeth not to rehearse here. for of this matter in party. ye have in some chapiter before. But yet special remedies may be showed to hem that been moche travailed with any thought or running thoughts in time of her service/ Oo remedy is to say all thing upon the book/ what thing he will say. though he can it never so well by heart/ another remedy there is 〈◊〉 a more siker. when a manfelith him so unsiable of mind to say with a felaw/ asofte & asmuch as he may These been speedful remedies to hem that in her service been let/ o● trowblid with thoughts to make more ententyfli to pray And have heart to god ward. Prayeth therefore ententyfli in time of your service. prayeth also devoutly in other time of prayer/ & for asmuch as many men & women desire to know a manner rule of praying in time of prayer/ therefore I will show you of feur manner of prayers in time of praying/ Before ye go to prayer/ occupy your Inward wits with some manner meditation of goostli matter which ye have red before or heard by comunycation: that by some ghostli savour ye may the sooner be stirred & better be disposed to devotion. Pray thenne first for yourself. as ye think most needful & spedful/ both for mercy & for grace. with a special prayer as cometh to your mind/ by the yefte of god for th● atyme. Pray also for your friends. and for your enemies/ and also in general for all other both quick and deed/ Your third prayer shall be oblation. and sacrifice offering up to god your open vow that ye have made in your holy baptism: Your other privy vows that ye have made by way of devotion/ All other devotions privy or peert. all your ghostli affections & all your bodily afflictions. with meek heart. beseeching that all these may be acceptable to him/ as sacrifice & oblation. for you. & for all other/ for whom ye be bound to pray or have commended 'em to your prayers. Your fourth prayer shall be worship herrings & thankings yielding to god for yourself/ and for all his gracious yefts freely yeven to you/ & to your friends/ In these four manner of prayers. ordaineth your time of prayer/ after your disposition/ as god will give you grace/ For these manner of prayers. should goostli livers use. by the teaching of our holy faders and by special ensample of our lord Ihu christ/ when he prayed to his father in heaven. As for the first manner of praying he showed us ensample/ when he said ¶ Pater fipossibile. & est. father if it be possible suffer this passion go fro me/ Also when he said ¶ Deus meus deus me●. & est. My god my god why hast thou forsaken me. In the same manner should we pray to almighty god our father in heaven. first specially for mercy for all defawtes/ in which we have offended him And then with condicyonall prayer in all temptations & tribulations/ in all angel's & diseases/ & in all other need/ that ●f it be his will/ he send us comfort in adversity: & grace & strength to withstand temptations/ & all manner sin. 〈◊〉 perseverance in virtue/ & tem 〈…〉 aunce in prosperity. As for the second manner of praying. our lord gaaf us ensample. when he said ¶ Pater quod dedisti michi/ & est. father hem that y● haste given to me/ I will y● where I am/ they be with me. that they see my Joy which y● hast given to me/ Also when he said/ ¶ Pater igno●e illis/ & est/ Fade● forgive 'em that wot not what they do. In the same manner s●el● we pray. first for all the sta●e of holy church. & for all the states reyny●ge in earth. & specially for our friends both bodeli & g●●stli. as we would pray for ourself/ & as most might be profitable to body & to soul/ as falleth to mind for the time Also for our enemies that god grant 'em charity/ & forgive 'em her ignorance/ For the third manner of prayer/ our lord gaaf us ensample when he said. Ego clarificavi de sup terram I have clarified the upon the earth I have made an end of that work that y● yavest me to do. Also when he said ¶ Pro eye scinfico. & est/ For h●m I hallow myself that they may be hallowed in soothfastness. In the same manner we should offer up oureself both body & soul with all our heart. with all our vows privy or peert/ All our devotions & all our affections/ all ghostly travails/ & all our bodily afflictions/ & all graces & gifts. eyes to him in a manner of sacrifice▪ both for ourself/ & for all our friends quick & deed/ and for all other that needeth help or comfort/ Thus prayed the prophet when he said. Voluntary sacrificabo tibi qm bonum est/ Also in another place when he say ¶ Dirupisti dne vincula mea tibi sacrificabo hostiam laudis et nomen dni invocabo/ For the fourth manner of praying we have ensample of our lord when he said ¶ Confitebor tibi/ & est. I knowledge to the lord father of heaven & of earth for thou haste hid these things fro wise men/ & fro men of great cunning. and thou hast showed 'em to small children Also when he laid ¶ Pater grass ago tibi/ & est/ father I yield thankings to the for thou hast herd me/ In the same manner should we lowly knowledge to our father of heaven his might/ his wysdo me and his goodness. his soothfastness his rightwiseness. & his mercy his benygnytee/ his softness/ & his sweetness. & such other virtue of his godhead. with lowly thankings for ourself: & for our friends/ first for our creation/ & for reformation. & for our preserving/ For our grace & comforts: for health & prosperity. & for all his gracious gifts to body & soul/ In this knowleging & thankings. we worship our father in heaven/ For worship & h●ryng to god is knowledging of his yefts/ & all such knowing/ is worshipping & thanking to him. thenne with such knowledging & than kings/ we should worship god in these four manner of prayers/ ¶ Thus have. I showed you four manner of praying/ The first is called properly obsecration/ the second postulation. the third orison/ & the fourth thankings. These four manner of praying/ the apostle showed in each orison & obsecration/ with thankings your postulation must be known. & for god/ In this manner thenne prayeth after the teaching of the apostle/ Wakith & prayeth that ye fall not in to temptation ¶ Vigilate & orate ut non intretis in temptacionem ¶ Of t●is pistle now I make an end wyt● thankings to god. & if I have 〈◊〉 in my simple writing / for ygneraunce/ or for default of feeling/ I comende me to your prayers. & lowly submit me to other men's correction/ And as I am wont to say. or to write: so here I say for all defawtes. A Ihu mercy he thenne that his almighty rightful & merciful in his tihtw●s chastysing have mercy on the sin full Amen/ ¶ Ihu xp̄e vere quos castigas miserere/  
Amen.   

¶ Explicit hic liber castigaconnis puerro● dei.  
FOr asmeche as th'apostle saith that we may not please god without good faith & believe/ therefore it is to wite that our old enemy the devil besieth him what he may with false suggestyons & dyves' imaginations to hinder & destroy full faith. that is beginning & ground of all good werkinge/ & whom he may not utterly being out of his faith/ yet nevertheless with his wanlaces. & his wiles he is always about to dystrowble hem. & for to bring in doubt of the same faith. such as would most gladly stand stable & sure & therefore it needeth to withstand such myssendinge in/ & fonding with godwarnes & clear business of heart & of soul/ that is to wite all manner fantafies/ mislikynge & mysconceyt●/ & all the filth of blasphemy. that is to say. it reverence or despite against god & his saynt● how so ever the devil show 'em to man's soul. whether that it be byy ● fight/ or by hearing▪ for to put 'em anon away 〈◊〉 despise 'em. & look that none such despite. such unkind materes. ne strogle not a yenst hem/ Now for to withstand all such temptations the s●n●t the better it is to understand. that as david saith in the sawter/ The thought● & the thinks of man been oft idle & vain/ And as boli doctors sayen thereupon such thynkynges of men been divers & with out number. Wherefore a man shall not tarry ne dwell in such thoughts/ Ne wonder moche on them/ neither ensearch them in his soul/ ne dispute the causes of them/ For the more busily that he meddleth him with such errors and falseness for to avayde them only by sovereyntee of his own wit/ The more and also the ferder in he wadeth in to hem ward And peradventure overdepeth and drenchyth himself in them. Wherefore a man shall not for such fal● mysrennynges in to his soul anger himself in hem, or disease him/ or went that such sorry thought come only of his own malice/ or of his own wit. for such a manner temptation/ so it be mekeli & easeli/ is more to his punishing than to encresing of guilt/ or of his pain/ And why For to a man that willeth to be faithful. such manner temptation is dyspleysing/ and moche against his will/ wherefore it is painful to him but not gyltfull of sin. sith every sin is wilful. or else no sin as saith saint austin in his book of perfection of rightwiseness/ Also saint Ysidere saith he that is tormented by the devils ensautes with ghostli temptations or passions. look he trow ne believe not the refor/ that he is utterly forsaken of his god. that suffereth him so to be tempted/ but look on each side the more ofter he worship god. & yet the same clerk ysidere saith. The devil tempteth never ferder the chosen of god/ than god will suffer/ & though the fiend would not it were so/ yet maugre him/ he maketh hem to take moche profit by his tempting/ so that they be goodly & meek. Also in the same book/ the said ysidere saith Our adversary the devil is not weary to grieve y● rihtwysman/ ne he resteth never to raise battles of temptations against him. for either he fulfilleth him with anguish of heart or of soul.. or eltes he acolyth against him bodily sorrows/ & often times he tormenteth so manes thought with diseases of such manner temptations/ that a man falleth almost in wanhope/ But yet nevertheless if such a soul standeth then steadfast in the dread of god. & in his love. such manner of anguish shall much avail & profit him in increase of his meed And then such a soul is not twyned ne departed from his god. But rather Joined to him/ when he is angered/ and tormented with such manner anguishes/ so that that he keep him within the bonds of patience.  
Many disease suffereth a ●ightwys man's soul. by false suggestion. and instigation. and stirring of the devil/ But yet may he not make him to perish thereby ne minish him of the bliss of heaven. For our lord god that is so meek and merciful/ accounteth not to man's guilt or sin: that he of his mighty lordship and majesty will that a man suffer/ For as holy doctors say/ There we done amiss/ and sin/ where that we fallen/ and been overcome with covetise or lust: But there that by violence/ and mawgry us we been brought in to wretchedness/ It is only pain to us & not sin Thus saith this worthy clerk Ysidere. nevertheless it seemeth that such manner temptation of myswening put in to manes soul by yllusion And scorning of the devil were great guilt or●sin̄e/ when it is an excitation for to put away doubt For each guilt done by will or unknowing. as if a man would not know of his froward will/ or else of vncunnyng/ as is sin/ for such manner will turneth more in to error than in to truth/ Thenne sith it is so that faith is habit of will/ who so have will to believe. believeth/ who so hath will to hope. hopeth/ who so is not in will to doubt/ doubteth not And in this wise thouh a man be asesed in manner as I said before/ Yet nevertheless. & his heart stand to believe well/ he believeth well. For only in will that may not be constrained/ standeth man's meed & maugre But otherwhile man's soul is so derkid & dymed that he may not see for the time what that he wyllyth but thereof no force for good works witnesseth good will. & evil deeds evil will/ & so men own to suppose & trow thereof. till the reverse be openly proved or showed Yet over this if it be so/ that such manner temptation last forth & stint not/ but speaketh by manner of the serpent moving within forth fantasies. And in many manner wise turning about. offering false things for true. & also derking with maliconus complexion man's thought grieving it duryngli & trowblinge thenne shall a man other while by manner of dyspising she we his believe with speech of mouth expresseli & overset to such error All be it the which conceit that a man hath within him for the time stand thetayenst for ho● writ saith Oris aunt confessro fit ad salutem that is to say knowledging of mouth is made to man's health. for it is not deceived thorough gi●●s of his enemy/ whtche deliver like & 〈◊〉 penlike as well with word as with deed/ wythstondeth him as he ou 〈…〉 And he is but a fable enemy & ●●●y to overcome. which overcometh no man but he will himself. ye & that with a besie will & approved Nother should no● man be diseesid. ne wonder: though he see our enemy the devil in such divers manner tempt such god's servants or chosen For this enemy as●yeth the feebleness & frailty of every manes complexion/ And whom he seethe most sprent with the moister of malen colie. him he trowblith & ●●aueylith most with goostli temptation For clerks that treten of kind tell that the smoke of black colour passing up in to the brain cometh even to the place of the mind. and derkyth his light. and trowbleth. letting the soul that it may not deem as it should/ And those that been travailed in such wise. been oft sorry/ and dreadful for overthwartness And heaviness of her complexion without oni skill or cause and such dread or sorrow is no sin/ sith it is so painful/ and so unwilful to the sufferer. And oft put in of the devil/ In so much that it maketh many a man ween that falls things been sooth. And that error were troth/ For thilk manner smoke of black colour overcovereth the brain. and letteth such men's doom/ that they see not utterly the soothfastness of things. therefore the cursed enemy considereth. and beholdeth the state of every man/ For as saith ●eo the pope treating of circumcision this old enemy leaveth never of to cast forth against man his grenes of deceits so that he might some wise destroy the faith of 'em that been in good believe/ For he knoweth well enough to whom he shall proffer the desire: and the eerning of covetise/ to whom the foul lusts of gluttony/ to whom also he shall put forth the stering of lechery/ And to whom he shall poor in the venom of envy/ Whom he shall disease with sorrow. And whom he shall beguile with idle joy/ whom he shall disease with sorrow/ And whom he shall disease with wounding/ For he taketh heed to all men's customs and weneweth the cures/ And awaiteth her occupations/ and sekyth out her winnings/ And there he besieth him most to annoy/ where he findeth a man most studiously occupied Thus saith this clerk lo the pope ¶ And oft he bringeth so great hevyness. and bitterness in to divers men's hearts And so over traveylith her complexion. through smiting of dread/ that it seemeth a great pain to leave/ And great remedy to stern and to be deed/ In so much that often it happeth of such. that they fall nigh in despair And wanhope of body and soul/ For they trowen that by encheason of such manner temptation. they been forgotten of her god./ or utterly forsake of him. the which hath suffered his own chosen so to be tempted and assayed. for as the wiseman saith/ Vasa figuli probat fornal/ that is to say/ the even proveth the vessels of earth/ whether they will lightly break/ or else dure & last/ In the same manner such temptations of tribu laconn & disease assay & prove rihtful men/ ●oo what Job saith. God hath proved me as gold that is I melted and fyned in the fire. For he knoweth all my paths & my ways Wherefore saith the apostle. suffer a little while/ if so it behooveth that ye should be diseased in this world and made sorrowful/ that the proving of your faith made be made more precious/ than any gold that pasleth thorough the fire/ And the angel Raphael said to Tobye/ for y● were accepted. & well told of to thy god/ It was needful that he should assay. therefore in this case it needeth greatly of ghostly strength for to suffer patiently/ and meekly such manner bitterness/ put in to the heart of temptation & tribulation/ Where for love every such one say with Job/ that is firm of patience/ If we have received good things of the lords hand/ why own not we to receive evil things. ye & bethink he the merit of patience now/ & the meed of joy after. & say with Job. & pray thus Lord spare me not of disease. and though slay me. yet I shall hope in the What wonder is it though a deadly man & a siner be angered & anguysshid here/ sith our saviour saith himself ¶ Tristis est anima mea vs●● ad mortem. That is to say: my soul is sorrowful & dreadful to the death/ Also in his passion he cried thus/ my god/ my god why hast y● forsake me. Look also that he bring to mind the word that isaiah saith in god the father's behalf to Ihesu cryst his son/ and to each of his limbs/ As for a lityl stound I have left thee/ And for a little moment of mine indignation. & lityll setting by of the for a time I have head my face a while from the. But in many things I shall gather the again to me/ and in everlasting mercy. I shall have mercy on the. It is but lityll & soon passing. what so we suffer here in degarde of the pain/ that sinful deserveth to have in/ another world save the mercy of god/ Ne wonder no thing though a chosen of god be goostli tempted & assayed passyngli. all be it that he have good will to his god. for he is but one of believe/ ne out of charity by such manner of temptation but he is more sadly strengthened thereby in all good virtues/ so that such one be patient. & take it easily: The manner of this temptation & the remedy. Cryst showed to his own disciples/ When he said. ¶ Ecce sathan expetivit vos. etc/ That is to say loo sathanas the devil hath coveted you: for to sift you he there & thither/ as who syfteth wheat A man is sifted when he is inwardly/ and utterly examined And assayed with diverse temptations But he is strengthened & made full perfitly: when by virtue of patience & of prayer/ & also by the wholesome counsel of his friend/ he is confirmed & made sad in good/ And herfor. it followeth ¶ Ego autem rogavi ꝓ tel etc. that is to say/ but I have prayed for the that thy faith fall not/ in such manner of temptation/ And therefore thyself sometime turned again to god Make steadfast thy brethren/ that is counsel thy brodern 〈…〉 r to stand sadly against such ghos 〈…〉 gryesli temptations. & fon dynges/ Wherefore look that each sum c 〈…〉 ne/ as oft as he is tempted in such wise/ that he say with the prophet david. ¶ Quare tristis es anima mea/ etc. that is to say. My soul why art thou so heavy & sorry/ & why dyst●●wsist thou me. Hope & trust in thy god. how ever so he will do with thee/ And also look such one pray. & sing if he can/ And do sometime other good deeds among/ Also look he behold holy writ/ & the saws of prophe 〈…〉 & principally crystis saws is the gospel/ And all he it that he feel no sensible devotion. ne sweetness therein/ as for that time/ yet look he suffer meekly. For the good will that he hath thereto/ shall suffice/ & be sufficient to him to salvation. Oft times the devotion that a man should have & fist. is profytabli withdraw from him. that his pranyer may be the more merytory & needful. Loo what lernarde saith upon this text of the canticles I have sought/ & found nought/ For otherwhile he saith/ our spouse & our lord hideth him/ when he is sought. that we should seek him the more busily/ Herto acordeth saint austin in a book de verbo dni God giveth otherwhile latter. for we should tell the more dainty of his yefts/ For things long desired been the more sweet & liking to the geter. And oft times things soon gotten/ been in little price as to regard/ Ask therefore. & seek busily in thine asking. And hold on. and increase in thine seeking that thou may win & get. For god keepeth to the. that he will not that a man give to thee/ And why doth he so/ for thou sheldest learn to desire greatly great yefts. Loo also what saint gregory saith.  
then been gods chosen best herd/ when they be not hard of him after her own desire/ For god giveth to some in the beginning of her lurning a feeling of sweetness in devotion/ by the which they may be grounded in the love of her god.  
And yet afterward he withdraweth it from him so through disease that they suffer in such manner/ that they may get 'em the more meed & merit afterward/ for her huge patience & suffering For as witnesseth the philosopher: virtue standeth most in hard getting of things and in traverses to come there to. thenne seemeth it well hereof/ that the good gotten of full hard/ so it be truly gotten/ is longest/ & with most virtue holden & had. And to be token this our saviour said to saint peter/ When thou were young thou gyrdest the & walkedest wh; ●●●… thou wouldest/ But when thou shalt be clear. another shall gird the. & lead the whether thou wilt not/ Also the apostle saith to men new converted. I gave you milk. and not sad meet/ for as children they were as to be nonrysshed with the milk of sweetness & devotion And after he maketh 'em strong with food of sorrow & tribulation/ It is pure easy and sweet to follow god and serve him in time of tranquylite & peace of heart/ and with continual fighting within forth/ between faith & the ghost/ Certes it was full sweet to Peter for to be with christ at his transfiguration. For peter said/ lord it is good that we dwell still here/ But it was full hard & fearful to him for to be with christ in his cruel persecution. When he said I knew never that man. And nevertheless he that for a word of a wench forsook him tho. afterward through yefte & strength of the holy ghost/ he knowledged him before kings & princes/ And stood with him stiffly all to the death/ therefore if such ghosily temptation come/ wax in thine heart therefore. as soon as thou mayst afterward/ and pray busily. god of his grace. and thou shalt be strenger in thy believe after. than ever thou were before ferdermor for asmuch as such manner temptations fallen somewhat of outrthwartnes of completion. look each such one that is so tempted that he be not much alone by himself. ne that he besie him not overmuch when he is alone in thinking on such thoughts. But let him use wise counsel/ and speak of wise men & sad. And as they will read him look he stand that to in oni wise/ Lo what saith the wise man Woe to him that is alone for when he falleth he hath none to help him up. & thenne when a man is thus trowblid is angry & heavy and dreadful of complexion. and also of his temptation. let him therefore draw to disport & honest mirth with strength & virtue of soul/ And the more that he is traveled/ so much the more look he give him as I said ever to honest mirth & gladness This died gods apostles for thy went Joyful fro the doom of princes & of other domes men thanking god that they might be worthy to suffer pain & passion for his love And all be it that he feel no such goostli comfort in his soul when he is so troubled/ as these holy apostles felten/ But peradventure he feeleth lityll or none. yet look he suffer mekeli. And draw him there he may be comferted outward with honest company & clean/ jest as saith the apostle/ such one might be spilled with overmuch heaviness/ And though such one draw ofter to company and to mirth. than doth another that is not so tempted/ he sinneth not there in/ so, he do it to recover his hele And not for lust & vanity.  
Also it is to understand that the apostle saith/ The angel sathanas and of derkaes turneth often: himself. all though we see it not into angel of light. making men dame that vices been virtues/ hiding errors & falsnes under colour of truth/ Loo what saith saint gregory/ This angel of the devil otherwhile when he seethe a man occupied in God's service/ the which he is holden to do of debt/ he maketh him to leave it/ And for to think on his sins: and for to have conscience thereof. And for to muse thereon/ and dispute thereof in that time/ under colour of good thinking/ when it ought be do: or tofore or after. For as the wise man saith/ All thing hath time/ And therefore each thing should be do time/ his/  
THe most sovereign remedy. And approved for to drive away such fantasies and conceits of ghostly temptations. is for to pray/ And in time of prayer to let all such thoughts to slide away/ and tarry not upon 'em/ For though the enemy bring that time in to thy thought. whether thou be truly shrive as thou shouldest/ and also bringeth the in doubt. whether thy sins been forgiven the. or no. the which weren foryeven/ and done away thorough very confession & contricy on long before/ And though he know it to be so some tyme. now is it hid from his mind/ and also his good deeds by craft of the enemy/ that bringeth in thus to such a man's mind gastnesse & dread. Ne he purposeth not by sending in of such thoughts for his sins that his soul should be the more clean by confession/ Or by such manner of examination & ransacking But for to trouble it. and bring it from rest and peace/ For this angel and spirit of pestilence desireth. and willeth alway the debate of soul. whose deceits and false tyzfiynges in that party/ a man shall waarly withstand/ that is for to leave such manner confession which is brought in to the mind by such manner of travail. For all be it that confession be healthful and needful/ which is brought in through very biting of conscience nevertheless that conferssyon is neither needful/ ne speedful. ne profitable/ which is brought in by false weening or doubt/ Ne this confession is not left in despite of religion/ and of holy church/ But by cause for to put away such manner temptation/ And that thing is well done. that is done for good meaning. All be it though it seem evil to some/ For the intent. & the meaning of things done bring final meed. or pain to the doer/ Loo what christ died/ when the fiend bore him on hand that he was God's son/ And that he miyght come down fro the pinnacle of the temple if he had would. Yet came he not down in haast at his bidding/ But choose rather to come down by the grease of virtues and discretion/ giving us ensample that we should not anon be buxum to his false entyfinge put in to us under likeness of good/ but to with stand handsomely by way of discretion/ and of good doom.  
¶ Also this false spirit of error bringeth in otherwhile & wrappeth the mind with divers perplex ytees. and doubtynges. with wonderful and privy stirrings. that he maketh such one ween that thige that is leeful and good/ to be sin. and venial sin to be deadly sin. And that he must be shriven of all such sins in special Not for he would that a man were clean. But for he would trouble his soul/ & disease it/ And bring a man in to error of conscience & mysdeming. You in so much that he driveth man's soul some time more for to assent to an error/ than for to meek him after due discretion/ and good deeming. and this is heresy/ Wherefore every sucht one leave his errors after dyscre●● counsel/ and doom of holy men. & wise: and follow truth/ And if such one say that he may not put it away/ he saith not sooth/ And he may wyllen to put from him. and then as for that time it is away And by that as often as he willeth so/ as oft it is away. For all be it that error occupy his soul. yet he may have will that time to be make & buxum/ This showed the apostle when he said/ Leave ye not ne trust ye not to every spirit/ but proveth and assayeth first what hem been/ In this manner asked Josue/ whether the angel was for him/ or ●l●es for his enemies/ and therefore discretion and good doom is needful/ For as said sometime a wise man. It is need that there be a wise ruler of virtues. so that a man may rightfully dame/ between good & evil/ ●●est a man under likeness of good be beguiled with evil/ ●oo what saith Aus tin de spu & anima/ That is to say in the book of man's soul. Other while he saith/ a good spirit/ other while an evil spirit ravisheth a man's soul/  
¶ And of this manner of ●auysshing. we may not well weet/ which it is of 'em but for the good spirit draweth a man to good/ and to thee/ And the other beguileth him and sedyth him away ward/ You in so much the wy●●tid spirit ravysshith some men's souls/ that it seemeth to him that is thus travailed/ that he and the spirit which that traveleth him were both but one/ Wherefore such one weeneth/ that such unkind temptations/ as he hath/ comen only of himself/ when they came by stering of the wicked spirit/ But it is not to trow/ ne stand to his own wit in this party/ but rather obey to truth/ and discrete rule/ For this old edder is both falls and sly. and wyckid/ and disceyver of souls/ And when he may not put the mind in to er●● ur by such deceits. he besieth him to make it painfully bitter/ thru● smiting in of a falls dread: And by pouring in the venom of his wyckidnes/ Therefore it 〈◊〉 vyth in every manner wise to with stand his deceivable entysinges put in to man under likeness of good thing/ And suffer patiently and meekly the pain of bitterness: that he putteth in to a ferdefull soul/ And therefore a man shall put such myswening away from him/ ne dwell not. ne hinge not long thereupon/ But suffer patiently. and meekly. And trust all: way as he can and may for the time in grace and goodness of his god/ For this serpent is so subtle and so sligh that when he seethe that he may not utterly make a man to ●inne/ while he is waking/ he doth what he may to distrouble him with divers yllu●iōs scornynges and fer●s when he is sleeping. Hereof saith saint Gregory upon Job in this wise/ The old enemy the devil hath feared me by swemes For this wicked spirit is evermore awaiting to hinder man in what he may●/ And when he may not accombre ne overcome while he is waking/ he doth all that he can the more to bring thereto s●e●ynge / And yet our good god suffereth him to do in such wise/ for cause that a man's bodily sleep should not be/ idle to the soul. But rather enc●●a●inge ●ede thereto/- ¶ Aa lord in how many ma●●r wonderful manners and ways is man's soul tormented and travailed/ all be it that he love and dread his god/ Herto I answer by an ●mpne of lente/ where in it is written thus ¶ O to●tuose serpens qui mill per meandros. That is to mean thus. O thou edder so oft wreathen alowte/ and torning hither and thither by a thousand holet●●s and halkes/ thou sekyst & castest thy qweynt▪ & over/ thwart gy●●s for to trau●ylle/ and disease hearts that hen/ or wolden be in rest and quiet. Therefore sith so many temptations may fall unto a righful man's soul/ and truly believing/ Comfort the well in this. that the holy ghost will not leave the without his help. all be it that thou ●el● it not anon as thou wouldest▪  
¶ A how py●●ous. and profitable/ how charitable and healthful it is to comfort. and strength the man/ that is trowb●id and tormented/ desolate/ and forsaken. And to ●●ed out in to refute of rest and of comfort him that passeth thus by the fire of pr●uyn●● and tribulation/ And though he that is thus trowblid get not anon. but want by long time the rest and comfort of spirit that he desireth nevertheless hope he steadfastly that he shall have it at the end/ Wherefore suffer he meekly/ & think on this that many tribulac●ns fallen to rightful men and good But weet well what he saith more ●●anone afterward/ of all these tribulations. and anguishes our good god delivereth them when he see▪ eth it for the best.  
O Thou highest best and most wondered goodness that sufferest us be tempted. not for we should be caught or ouer●●me therewith But for we should as pie the ferynges of our enemies/ that is to say of the wo●lde of 〈◊〉 flesh/ and of the devil. And flee to the as to the most siker haven ¶ A lord here thou dost as a good mother doth to her child/ when she will bring it to beclippe her & colle her/ then if he will not do it anon/ she showeth to him some ferdefull thing. And when he seeth it/ he crieth/ and fleeth to her for fere.  
then is she redi with her arms spread abro