¶ The Dyetary of ghostly health.  
 depiction of a young nun or female figure in a church or convent, kneeling at a lectern with a book; a halo fans out from her head and from her heart three beams which pass through a cloud to three triple-crowned female figures, one holding an orb and one giving a blessing; in the top corners, facing each other, are an angel and a devil or demon 
¶ Contemplacio \\ sacratissime \\ dei. Genitricis \\ semperque \\ virgin's \\ mart \\   
 depiction of an older nun seated, writing in a book, with an angel on her shoulder and a smaller male figure or monk and female figure or nun kneeling beside her; beside her stands a pilgrim's staff with a cockle hat and bag or satchel hanging from it, and a crown and shield with a blazon or coat of arms of a lion rampant; above are a bearded and crowned male figure or god cradling the half-naked male figure of the crucified Jesus Christ, while a dove, bird, or the holy spirit descends toward the writing nun; also an angel holding a scroll above a male child or Christ with a halo, near a praying female figure or Virgin Mary in a stable   

¶ The prologue.  
IN the beginning of this new year/ my good sisters when I consider and see many friends give tokens of custom one to another/ which custom/ some use it for good luck of a new year/ some to procure carnal love/ some to get a greater benefit thereby/ some to get worldly favour or maintenance in ill/ some to please & flatter them that been ill/ (which causes been not commendable) some to procure love and to continue friendship and peace in the common life/ between neighbour & neighbour/ which is right good and convenient to do. And some with right godly intent to purchase ghostly love. For one ghostly friend to remember another the more heartily in prayers/ whi● I think right commendable. And after this intent (as I suppose) divers of you have given tokens unto me. Wherefore having nothing ready to give unto you again/ I purpose in my mind to prepare one token for you all/ to profit each of you. This token think it truly I have not of myself/ but of god/ as I have herd & red of holy doctors/ and by conjecture of the way to good living/ and nothing by experience of myself. It is full unseming to me for to show or write unto you of the way to virtue/ which am not yet all out of the way of wickedness. Yet a gryndyngston maketh a knife bright & sharp/ though it be never the sharper itself. So I may move you to make you sharp & quick to ghostly things & to clearness of good living/ though I myself be right slow and dull unto the same. To teach goodness is a thing that may not be undone/ of them that have cure & rule of other persons/ though they do but little good themself. Cryst said of the pharisees rulers of the people. Do as they say/ but not as they do. Not withstanding our lord hath given me a desire to do well. I beseech him I may have grace to perform my desire to his pleasure/ honour & laud. Therefore though my simple living can stir you but little. I trust that my good will and desire that I have to your ghostly profit shall mcyte you both to increase the more in virtue/ and also to help me with your prayers unto the same. A lytell Dyetary for your daily conversation I purpose for to write/ dividing it into. xxiv considerations/ as the day is divided into. xxxiiij. hours/ which though it be rudely written/ it may profit you much/ if ye will diligently put it in execution of working/ and else it profytech little/ but rather hurteth. For christ saith a sermaunte that knoweth the will of his master and will not do thereafter shallbe bet with many great strokes. And who soever studieth for the will of god & forget it not/ but diligently put it to working/ he shallbe blessed of god/ and have everlasting joy for so doing/ if he perceiver therein.   


¶ To remember that we been pilgrims and to what place we been toward.  
IT is necessary first to consider/ that we been here in this life as pilgrims/ having no long resting place/ but always being forwards other to heaven were we shall have eternal rest/ or else we been in the wrong way/ the which shall lead us to everlasting sorrow. Learn to know that one way fro that other. And than every day when ye shall go to do any thing/ ask this question of yourself/ saying in your mind to yourself. Whyder art thou going/ considering wisely/ whereout ye been in the way of virtue or wickedness/ following christ or the devil/ in the way to heaven or to hell. And say these verses. Vias tuas domine demonstra michi: et se mitas edoce me. Dirige me in veritate tua et doce me: quia tues deus salvator meus: & te sustinui tota die. Set god for the mark that ye will go unto/ take his commandments for your way & run steadfastly therein. Have good hope in his goodness/ utterly distrusting the deceivable consolations of the world/ through the which many souls been deceived.   

¶ The precyousnesse of time and the shortness of the same.  
SEcundarely it is to consider the precyousnes of time/ which is given us to do penance in/ for our life past and to labour for joy in the life to come. And how that god shall require of every person how he hath expended the time given unto him. And think that every time not spent to his honour is lost/ and shallbe straightly punished. Beheld how short our time is/ and how uncertain/ being no thing surer but only this time present/ that is but now/ having alway death suspect/ that cometh upon us suddenly many divers ways. And make alway a sure reckoning for the time past. saying this prayer daily. O bone Ihesu: sint corante in oblivione mea tempora preterita valde male consumpta. Et concede: ut hoctemporis mei residium: tibi sit honorificum: michi fructuosum et proximo edificatorium. Qui vivis et regnas cumdeo. etc. That is to say in english. O good lord Ihesu let all my times passed be forgotten before thee/ that I have consumed very ill. And grant that this residue of my time may be used in honour & worship unto thee/ fruit full unto myself/ and edifying to my neighbour/ which livest with god the father in unity of the holy ghost world without end. Amen. And at every time that the clock doth strike/ consider that your life is shorted by an hour/ saying thus to our lady/ for to succour you at the hour of death. Maria plena gratie: matter misericordie: tu nos ab hoste protige: & in hora mortis suscipe. Marry mother full of grace/ mother also of mercy/ defend us from our enemy/ and at the hour of death/ take us to thy protection. And so I trust there shall come great grace thereof.   

¶ How god is present to us and his angel.  
Remember alway that what soever ye do/ our lord god is alway present/ saying and considering every thought/ word/ and deed/ and straightly shall call us to a account for them. Therefore it is necessary to observe good manner and reverent behaviour/ both inward in mind/ and outward in body/ aswell in chamber or cell as in other secret places/ as in presence of great estates/ having alway honour and reverence to god/ and to our good angel/ fearing & being ashamed to do that thing in the presence of god/ that ye should be ashamed of in the presence of men. And when ye been alone/ say often this verse. Qui cognoscis oculta cordis: parce peccatis nostris. Lord that knowest the privities of heart/ we beseech the spare us/ that we be not dampened for our sins/ and great offences.   

¶ Not only the body/ but also the mind must be sparred us from the occasions of ill.  
Think though ye should be closed up within. iiij. walls. It is not enough to have your bodies sparred from the occasions of ill/ where the mind is wandering abroad in carnal pleasure/ musing upon worldly vanities/ busied with works and matters of other persons/ and caring moche for your friends and kinsfolks/ occupied sometime with unlawful and uncleanly thoughts and desires. Therefore ye must close up also your mind and affection fro all such things. And that must be by often and continual remembrance of god/ as near as ye may. Close up and hide your love and mind in the deep and large wounds of our lord Ihesu christ by devout remembrance of his pitiful passion/ alway abiding there/ for there our enemies dare not meddle/ but whereout ye will or not/ they will enter with you into the material cloister/ your enemy the flesh must needs in/ the devil will not be behind. And as I suppose/ ye shall have of him more force and stronger battle there than ever ye had before. And that we think now right little and easy/ shall than perchance be full hard and grievous to overcome. Therefore prepare yourself manly. Stand fast in faith/ and remember the reward of your victory/ trusting in god only for strength.   

¶ How the world bringeth in trouble unto relygous persons.  
THe world trusseth his gear & hideth them in a corner of a man's soul/ unto the time that he is entered into religion. And than the devil bringeth them to light. So that those vanities/ sins/ and inquyet business/ that ye have seen/ heard/ and been in/ shall than come to remembrance/ which now ye been nothing troubled with/ as hidden within you. Than also the world shall send unto you by craft of the devil/ tidings and tale bearers which shall let you of great profit/ if ye be not aware. spar them out therefore and avoid them from you/ and never be glad to here worldly rumours/ ne vain talking. Let not the devil hide up such things in your souls that afterward may put you to trouble. Be never glad to talk and here of other persons ill demeanour/ of their beauty/ their countenance/ their apparel/ and specially of detraction or backbiting of any manner of persons/ but rather flee their company/ or move them to say well/ and to speak that is honest and convenient for to here/ saying thus before ye shall speak with any worldly persons. Domine libera ani mam meam a labiis iniquis & lingua dolosa. Good lord I beseech the deliver my soul from the lips of wicked men & from a deceivable tongue.   

¶ To order well every time avoiding idleness.  
THan after the counsel of some good man dispose and order every time of the day to some profit bodily or ghostly. So that idleness before all things may be utterly excluded. For idleness is the mother of all ill/ stepdame to virtue/ forger of uncleanness/ the way to unstableness nuryssher of vices/ increacer of slothfulness/ kyndeler of malice and invye. It soweth ill thoughts. It gendereth ill desires/ and bringeth forth many ill works. It maketh us weary of ghostly living. It putteth us in fere of ghostly battle/ and driveth us from the way of penance. O false idleness how many dost thou deceive. idleness is the snare that the devil hideth ymonges the grass of the green flourishing youth/ and ymonges the fallyngeleves leaves of the vain worldly joy and pleasure/ and very hard it is to scape it. Therefore beware that the devil in no wise find you in this snare/ but if ye be caught therein/ break out betimes before he catch hold upon you. For when he hath hold upon you/ it is hard to break away.   

¶ How we should give us to divers exercises.  
ANd because our mind which is moche subject unto vanity whiles we been in this life/ abideth never long in one state. Therefore we must drive away idleness by divers change of good exercises. As sometime by good hand work/ & convenient bodily labour. Sometime in prayer/ sometime in study/ or reading of scripture or of some good works of holy doctors. Sometime in meditation and contemplation if ye can attain thereto. And see the your hand work be other to the honour of god/ to the profit of poor people/ or else for your own necessity. And in every thing that ye shall do. Se first that it be lawful for you to do it. Secundarely if it become you for to do it. thirdly whereout it be expedient for to do it. For all things that been lawful and seeming for you to do/ are not to be done/ but if they been expedient. Saint Poule to witness. Omnia michilicent: set non omnia michi expediunt. Therefore that thing that is seeming expedient and not again the commandment of god perform it/ saying before every work. In nomine patris. etc. with a Pater noster and un ave maria.   

¶ Of exercise in prayer and study.  
Your prayers besides the hours of duty which must be preferred before any thing/ ye may prolong or make short as the holy ghost giveth grace of devotion or good desire. And beware that long prayer gender not tediousness. For better it is to pray often briefly with devotion/ than long undevoutly/ except devotion be inspired by long desire. Beware also ye make no band ne bone of number of psalms or prayers/ but use them for the time that ye have pleasure and devotion in them. And where devotion slacketh/ than go to reading or to some other exercise/ so comforting your spirits/ avoiding the sin of sloth. In your study and reading of books see that they been convenient for you. And mark well all such things as make to the example of good life/ both for to feel at yourself/ and to show it unto other for the same intent. And before ye go to read or study/ say thus. Spiritus sancti gratia illuminet corda et corpora nostra. With a Pater noster. That is the grace of the holy ghost light on us both soul and body. And after your reading/ remember briefly what ye have red/ and than say thus. Confirma hoc deus quod operatus es in nobis. With a Pater noster. How to be ordered at your uprising/ when ye wake in the morning from sleep after the hour assigned to rise. Forthwith lift up your heart to god/ commyting yourself to his protection/ and give him thanks/ for that he hath preserved you that night past/ suffering no vain thoughts to fall into your mind/ but shortly bless you and fall unto your prayer. Be never overcomen with sluggysshnesse ne dullness of body/ as some been that with groaning and grudging rise out of their beds. But with a quick mind put away all sloth as though cryst our spouse did call you unto marriage/ saying to yourself. Rise thou wretched body out of of thy couch/ make the ready and light thy lamp/ go meet with thy spouse/ and do thy duty least thou be refused for coming to late. Be not long in the apparylling of yourself/ but apply you unto your work or service enjoined to you for to do. With gladness of mind let no vanities appear in your apparel/ but keep alway a seeming form and an unyfourme way in your dressing/ using neither to rude vesture ne to precious/ but in a mean/ no wise desiring to please the world by it/ but to honour god. Call also beseli unto god for his help and grace/ that ye may be strong against the malice and power of your enemies. For many have been in great peril both of body and soul/ because they have not blessed themself & honoured god at their uprising. Therefore say alway when ye rise some blessing and prayer/ as ye may find in divers books.   

¶ Of hearing mass.  
IF it may be/ here mass every day. For by that ye be made the more able to all good works in the day following/ and prosper the better in every thing. In mass time be diligent asmuch as ye may to have devotion/ committing yourself and all that longeth unto you to him that is there present. The mass is the very memorial of Crystes passion. Than if ye will have devotion/ fall to some meditation of Crystes holy passion. For there is nothing that kyndelyth man's affection so soon as the meditation thereof. If ye will be perfitly purged from vices. If ye will be endued with virtues. If ye will be lightened with understanding. If ye will have victory of your enemies. If ye will have consolation in adversity. If ye will have sweetness with tears in your prayers. If ye will depart pleasantly out of this life. If ye will have readily everlasting joy. Use devout meditation of Christ's passion in your mass hearing. And also every other time before ye shall pray. The mass is of marvelous great effect. For after the saying of saint Austyn. By every mass devoutly said is there one soul delivered out of purgatory/ and one sinner converted. Therefore here mass devoutly/ beseeching our lord saying. Blessed Ihesu let me sinner be the person the shallbe steadfastly converted unto the. And say this prayer. Aina cristisanctifica me. And when ye be comonde/ se that ye dispose yourself before with high devotion & meekness/ by contrition/ confession/ and devout prayers/ so that ye may receive your maker to the salvation and strength of your souls. And after to contynu the more steadfast in virtue.   

¶ How goddess service and prayer should be said.  
THe service that ye be commanded for to say and all that longeth to obedience/ se that ye fulfil most diligently before all thing. For other prayers been not acceptable to god/ if ye leave on those things that ye are bound to of duty. Therefore when the bell ryngeth to service/ consider as it were the trump that shallbe blown at the judgement. Than high you fast to church with great meekness and fere/ to treat and discuss your causes before god the most high judge/ most mighty/ most fearful/ most wise/ most tyghtwyse/ but yet most merciful. Remember that he is merciful to all them that been meek & obedient/ and their complaints and petitions only he delighteth to here. Therefore dispose yourself to meekness afore your prayer/ by some meditation/ as of your sinful life with sorynes therefore/ of your few merits & innumerable demerits/ of the daily misery in this life/ of the infinite pains for sin after this life. Of the great endless joy in heaven/ of the great goodness of god/ for delaying our punishment/ for that we should amend our life. Of the great mercy of our saviour Ihesu/ suffering bitter passion for our redemption. Which all/ but these principally been great causes for to meken our hearts/ & to serve god devoutly. And when ye have great devotion by meekness. say your service & prayers not only in your one person/ as for yourself/ but in the person of our mother the holy church. In that which there been some as prisoners in the pains of purgatory. Some as traitors that been obstinate sinners. Some as suers for their pardon that been penitent. Some as ministers and servants that been in the state of grace. Some ben assistant with god/ to be our patrons and vocates they been holy angels & saints. Now imagine that sometime our lord speaketh unto us/ & we sometime unto him in our psalms and other services that we say. And sometime we treat for the prisoners. Somtye we complain of our adversaries. Sometime we desire him to spare his traitors/ that they may have space to amend. Sometime we labour to our patrons & vocates for to help to obtain favour & grace. Sometime we magnify his power/ his wisdom/ his goodness/ with law and praise. Therefore think it no little cause that ye come to church for. Before a temporal king causes been discussed/ for this bodily life with great dylygens/ fere/ & reverence. Moche more than ought we with great meekness/ reverence/ & fere/ dyscus our ghostly matters for the safeguard and promotion of our souls before the high judge. And though ye understand not what ye say/ consider that ye been as a poor wretch that hath a complaint or supplication to put unto the king/ made by a learned man/ wherein all your desire is contained more expedyently/ than ye can do it yourself. Thus remember where and in whose presence ye been/ and for what cause. And before ye go to your service call for grace and say. Rex christ clementissime: tu corda nostra posside: ut tibi laudes de bitas: reddamus omni tempore. Suffer not your mind to wander as near as ye may. And say after every hour where ye have been negligent. Deus propitius esto michi peccatori. And when ye have said that is your duty/ than say your other prayers and memories of saints as your devotion is moved.   

To have a singular devotion to some special saints.  
IT is very good to have a singular devotion/ to some special saints/ in whom ye have great confidence to be your advocates/ helpers/ and defenders at all needs to call on them/ which may obtain for you that been not worthy or able of yourself. But most specially in any wise to have the glorious queen of heaven mother of christ at all time in most loving reverence with most hardy affection loving unto her/ as to most sure refuge in all needs/ peril/ & temptations/ taking her next christ/ for most high and trusty vocate/ giving every day some singular laud & prayer to her merciful goodness. And that your devotion and reverence to her made/ be that more acceptable. Study to follow her in pure chastity & cleanness of body & soul with all meekness of heart and lowliness to every person in word and deed. We have so many enemies and they been so crafty/ that without her help & other holy saints/ we are not able to escape their danger. The fore chose you such patrons that may help you in this dangerous life/ and defend your souls from all cruel enemies at the hour of death specially/ and bring you graciously to perpetual safeguard.   

¶ the commendation of virginity.  
Remember wisely to whom ye been despoused. Whom ye desire to have in marriage/ & pray him meekly that hath inspired you with so good will/ and given you such desire to preserve and perform the same. Ye have promised your virginity to Cryst. Think this came not of yourself For it is unpossible so to do and continue/ but only by grace. Consider how precious a treasure ye bear in a frail vessel. Remember what reward/ what glory/ what crown of joy ye shall have/ by keeping of pure virginity. And fere what pain/ what shame/ what confusion/ what damnation ye shall fall in if it be lost. What treasure is better than that/ wherewith ye may by heaven. wherein angels greatly delight. Whereby christ him self is allect and moved to love you specially. And to give (not only himself) to you/ but also every thing that is good. The sweetness of meek virginity gave so sweet an odour into heaven/ that it made the king of all kings to have such a celestial concupisbence and love unto the most meek virgin Mary that he descended from heaven to earth for to be married unto our nature/ but ye shall not be crowned till ye be well proved as gold in the furnace. For scripture saith/ that he that is not tempted is not proved. virginity is gold/ your Cell is the furnace/ temptation is the fire/ the devil is the kyndler and blower of this fire/ your body is the earthen vessel/ wherein this gold is put to be proved. Which vessel if it be broken by any violent fire/ the gold is shed out and lost/ and the vessel can never be repaired and made hole again.   

¶ virginity can not be got ne kept without great labour and pain.  
seeing that chastity & virginity been gifts of a spiritual grace of god & nothing of our merits. For we can not be chaste or continent/ but if god give it us by grace. Therefore they been unworthy to have so noble a gift the refuse to take some labour & pain for it. They that think to be chaste ymonges delices & dainty cherishings of the body/ they that will be continent where great feasting  & dainty far/ they the fear not to be conversant ymonges unchaste & riotous persons/ & not to be tempted for to be forced with eating & drinking & not to be defiled/ to hide fire in their bosom/ & not to be brent/ they are sore deceived. For I think it very hard or else inpossible. Therefore beware ye been not deceived presuming to much in these things upon your own strength. For without great contrition & affliction of the flesh & great help of gracce/ true chastity can neither be got nor kept. Remember that glass is frail & may endure no distress. Also great adventures many times do curs the dice. Therefore beware ye jeopardy not to far/ but evermore eschew the occasions of ill. For the wise man saith. Whosoever loveth ꝑyl he shall perish therein   

¶ Of the virtue of sadness.  
SE that ye be of sad behaviour/ both in mind and outward gesture. Keep your mind diligently in sadness & give it all to spiritual exercises/ suffering no vain thoughts to rest therein. And mightily subdue the concupisbence & passions of the body/ as wrath/ carnal love/ bodily or worldly fere/ sensual joy/ or dysolute laughing For ye can not be well ordered outward/ but if these been ordered & well ruled inward/ but yet the outward behaviour helpeth much to overcome these inward passions. And therefore it behoveth to keep wisely the bodily. v. wits that ye shall see/ here/ or touch/ nothing that should stir you to ill/ or dysteyne good manners/ keep your sight close toward the earth/ considering the the eye is a these/ & will betray the soul if it be not warily kept. Fyxe not your sight upon beawtefull things and here no vain ne vicious coming/ fearing lest death will enter in at your windows & infect your souls with sin.   

Of sadness & discretion in speech & other behaviour.  
most diligently refrain your tongue & speak not without a reasonable question be made unto you/ or else when ye been constrained by evident need/ & than study to give an answer briefly & meekly speaking with sad countenance/ reverence/ & sweet fere of god/ exchewing always talking & the occasions of the same/ except it be of ghostly matters/ & with right ghostly persons. Speke nothing but if it be seeming for the time/ place/ & person. Mixed your honest mirth with sadness/ both in in speech/ laughing/ & gesture of body/ without rowning or casting the sight toward any person suspectly without listing or moving of the heed or any other member unsemyngely. Be gentle without grutching. your countenance lowly & cheerful without frowning/ lowering or derision. When ye speak/ laugh/ or smile/ se it be without scorning or loud voice. Be not to hasty nor to slow in your going. Show no slouggysshnesse in in your resting. inquire not of other persons conversations ne consider their defaults. reform the is amiss in other persons without any reproving. Nother praise ne dispraise yourself/ nor greatly other person. Speke nothing to be reputed holy or cunning. give place to Ire betimes & to them that multyply words against you/ & forgive shortly their error or negligence. And thus ye shall keep the virtue of sadness/ & discretion/ which is is a great help to chastity/ & to all other virtues. Where to saint Poule doth move us/ saying. Let your sadness be known to all men. And so by good example ye may profit other & merit very moche.   

¶ How refection ought to be take.  
AAs a seek man receiveth his medicine/ so take your bodily refection. A seek man thinketh his medicine very bitter therefore he will take no more than shall suffice for his health/ & if he do/ it may be to his hurt/ so in likewise considering the peril unto chastity that is in meets and drinks/ they should be bitter unto you/ nothing glad to take any more than should sustain nature/ fearing by to much eating and drinking for to give strength unto your adversary/ and to nourish your prive enemy/ increasing sickness of the soul. Therefore when ye go unto your meet/ think alway upon your chastye/ fearing lest the venom that is hidden in meet and drink do not infect the body with carnal lust or sloth. And so consequently the soul by concupisbence & negligence in the service of god. Saint jerom teacheth holy virgins willeth that after they been passed childhood and growing age they should eat no flesh/ ne drink no wine/ except the time of sickness. And commandeth that such soberness should be kept in meet and drink that the body should rather complain/ than to rejoice in full appetite/ so that the stomach should not need medicines/ for to cause digestion/ but so to break the appetite of the body/ that it be not less apt unto watching/ prayer/ study/ or contemplation after the meal/ than it was before. The wise man Solomon saith. I have determined with myself in mind to restrain my flesh from wine. For this intent. That I might give my mind unto wisdom and cunning/ and eschew folly. Folly can not be avoided/ nor godly wisdom obtained but by abstinence from moche eating and drinking. Therefore saith our saviour Cryst. Take heed that your hearts been not accombered with gluttony. Exemple we have of Danyell/ Ananya/ Mary/ and Mysaell/ children of great abstinence. To whom our lord gave excellent wisdom and cunning/ so that they exceeded far all the wise learned men in the kynkedome of Babylon. And all that ever have had the grace of holy wisdom of devout contemplation/ or revelation hath come by it/ by means of abstinence. And constrary. Moche eating & drinking have caused moche sin and folly. As it appeareth of Noye and Loth with other/ & of the rich Glotone in the gospel. Sew not sensual appetite therefore to his full desire. So provide to your need/ that ye may suage hunger/ & yet not satisfy your bodily appetite. Regard not the deyntynesse of meets and drinks/ but needly sustentation of the frail body continually decayenge. And beware the voluptuousness creep not in under the cloak of need. Some there ben the fere great abstinence or watching/ because of sickness or weakness of body/ fearing to be not strong to serve god. And I fear me many times it is but Excusatio in peccatis. For full few there been that have that fervour or love to watch or to abstain so moche. And if they had for the love of god. I think he would give them discretion withal/ or otherwise provide for them. I pray god it be not to much/ that many think to little. True diserction is to prefer the soul before the body/ which can not be without some pain of the body.   

¶ Of behaving at the board.  
Sit honestly at your meet. give place to your better/ both in order of sitting and in first taking of your meet. Use no jangling/ trifling/ nor lightness at the board/ & hate utterly detraction & backbiting. Be content with such as is set before you without grudging/ and fede not of to many dishes nor to greedily. For in many meets saith the wise man ye can not fail of sickness. And as ye feed the body with bodily food/ so fede the soul with ghostly food/ as by reading of some wholesome and ghostly works wherein your souls may be edified/ give diligence to the hearing thereof with all silence/ your mind and intent set holy thereupon. And as ye see some great estates of their chartable goodness will see some poor people be served afore themself. So in like wise ghostly/ before every meal serve those poor souls in purgatory that have least help/ with a pater noster and an ave maria/ before ye serve your own bodies. And ye shall deserve (I think) right great mercy and reward of god therefore. Before ye eat any meet/ lift up your hearts devoutly to god with laud and praise to him and say grace/ beseeching him to bless your meet and you/ so that the refection which ye shall take/ may be to strength you in his service/ not fering the body to rebel against the soul. After meet give thanks to god devoutly with saying grace/ adding at the last end this little prayer. Deus det vivis gratiam: defunctis misericordiam: ecclesie sue pacem: domino apostolico & nobis peccatoribus vitam eternam. Amen. Whereto is granted. lxv. years of pardon.   

¶ How to be occupied after meet/ and to beware of temptation.  
AFter your dinner go to your work/ study/ or prayer as ye been assigned to/ and do that diligently/ remembering alway god & your good angel present what soever ye do/ & apply every thing that ye done revetently to his honour. Beware of idleness and light manners/ and forget not your enemies of the contrary behalf/ which never resteth/ but full busily laboureth continually to destroy your soul's with right great craft & malice. Have them all way suspect in every thing that ye shall do and think. And beware that he hide him not ymonge your good works by vain glory/ for thou he will make them nought Sometime he will bring in good thughtes & purposes for an ill intent/ for to let a better thing/ or for to inquyete the conscience. He cometh sometime easily/ sometime feresely/ sometime privily/ sometime pertly. And the more ye flee fro him the sorer he assaileth you. But what remedy? Truly we have no strength nor policy in regard to our adversary. Therefore let us not trust in ourself Our lord let him be our strength. Our good angels and holy saints help & comfort to us. Let us therefore commit ourself to him/ & call for help betimes in every temptation. Cleve stydfastly to his love/ with fere of his displeasure. Remembering what pain he suffered to bring man into the state of grace. And therefore suffer not to be brought one thereof for a little short pleasure or for suffering a little displeasure or a short pain. It pleaseth god very moche/ when any person avoideth temptation betimes/ and falleth to prayer and praising of god. For than the thing that the devil had forged for man's great hurt/ it turned upon his own heed with confusion. And the person that so resisteth/ shall have double reward/ both for his victory & for his prayer unto god.   

¶ How to overcome temptation.  
IF he be very fierce against you with temptation or tribulation/ how soever grievous it be/ endeavour not. Think there been. xii. divers hours in the day/ they shall not be alike unto you. Some good and some bad. Think how our lord looketh upon you to prove your stydfastnesse & manliness/ for to gyye you the larger crown of glory/ and say with To be. If we have not taken good things of the hand of god/ why should we not take ill. And remember holy saints that have been troubled so before. And mark it well that whom soever god will visit with grace and consolations/ him will he first prove in the fire of tribulation. Therefore never give up to your adversary/ ne grudge not with the troublous temptations/ nor look too moche of that that is laid to you by temptation/ but go forward about your good business/ as though ye dysdeyned to here of such things. Or else speak thus in your mind/ reforming your soul. Lo my soul/ lo how the devil knocketh at thy gate. If thou sufferest him to come in/ god thy strength shall go from thee/ and thou shalt perish with great misery and suffer great pain and shame before god and man. O thou frail body/ all this wickedness proceedeth of the. Beware thou be not subject unto the devil. Consider how that god is present/ to see how thou shalt fight with thine enemy Cry for help unto heaven/ that they may assist us and put away our adversaries. Thou can not see them/ and therefore the battle is the more perilous. Suffer and take upon the a little pain/ and think how pleasant thy victory shallbe. And contrary if thou follow the short pleasure of thy temptation/ eternal pain will follow. Therefore beware/ & than fall to prayer/ & what soever the devil speaketh in you by temptation/ think it is not your word nor your doing/ therefore care not for it/ but go forward/ trusting that as after great storms/ cometh fair weather. So after great tribulation shall follow ghostly consolation.   

¶ How study or meditation in holy writing profiteth moche against temptation.  
FOr this cause I would ye should alway fear trusting nothing upon your own strength but alway suspect your own frailty/ and as a done that feareth the hawk doth commonly use the river side/ and as in a glass doth spy in the water the shadow of the hawk flying for to devour her/ and so is aware of her & saveth herself. So I would ye should do. The rivers or waters been the sentences of holy scripture/ the life of our saviour Ihesu cryst/ & of other holy saints. Which flowing fro the most clear fountain of the divine wisdom doth show & discover the subtle craft & false suggestion of our enemy the devil/ & teacheth us how we shallbe aware of him/ for to escape his danger. Nothing suageth concupisbence more/ nothing putteth ill thoughts away better/ than with the study or meditation of the word of god & holy reading. Unto the which I would that ye should so accustom your mind and occupy your hearts so there upon/ that when ye go to bed ye might fall on sleep in the thinking of some sentence of holy scriptures or saints lives & dream of them in your sleep that assoon as ye shall wake/ they may cleave to your memory. And therefore when ye be troubled or waked by the craft or illusion of your enemy/ beware of vain thoughts be times/ avoiding all dullness of body and mind. And occupy you thus or else in prayers.   

¶ Of meekness.  
TAke this for a sure conclusion/ though chastity be the very flower and beauty of all virtues/ yet without the ground of meekness it can not grow/ but it fadeth and vanisheth away/ as show against the son. meekness is the foundation of all virtues/ the strength of the soul/ the confusion of our great enemy the devil/ a vessel of all grace/ the mother of peace/ the resting place of the holy ghost. And pride contrary wise is beginning of all sin & most weakness of the soul/ which expelled angel from heaven/ and man from paradise. If ye joy in any thing/ joy in our lord/ & not for that ye come of noble virtuous lyguage or of rich parent's/ nor for that ye prefer poverty before riches/ nor for that ye have forsaken rich marriages/ but show by meekness how near you been our meek spouse christ/ the more meek/ the more near him ye been. Beware that ye been not proud of meekness/ but despise yourself/ despise none other person. And set nought to be despised/ but rather be glad. If ye will be the spouse of christ/ which being most rich in heaven/ chose to be most poor in earth. He chose a poor mother/ a poor house to be borne in/ where he was most honoured in heaven. He came hither to take dyspytes/ reproves/ & great pains meekly as a lamb. Therefore follow this lamb as ye have known other virgins do before where soever ye go. And think that ye can never be to meek/ considering what grace cometh alway thereby.   

¶ Of obedience.  
IF ye have true meekness/ ye shall repute every person your better/ & yourself as a servant or a hand maid/ whatsoever degree ye be of. Whereupon follow perfit obedience/ which uneath god to man/ & man to god in perfit charity. Saint barnard saith If ye will be wise/ be obedient. For thus it is written. If thou covetest wisdom/ observe and do that is commanded thee/ and god shall give it the. This obedience must be observed (not in servile fere) but with good affection of love & charity (not for fere of pain) but for love of justice. Obedience is that virtue that graffeth all other virtues in the soul. It presecueth and keepeth them surely after they been graffed. It is better than sacrifice For by sacrifice is given away the temporal goods/ and by obedience is utterly left and forsaken the own self will. Of our own will cometh all sin. Than if we forsake our own will/ resigning it to god and to our superyoure/ we forsake all sin/ for we may do nothing but as they will. If they will no sin/ we therefore being obedient/ may do no sin. What is than more expedient than to have obedience (which had) we need to fere no pains of hell. The order of obedience is thus. It is more our duty to obey god than man/ the superior than the inferior/ better to obey your own heed than a stranger. And it is specially good to obey one to another/ if it letteth not the obedience to the superior. A true obediencer is glad to be seruyseable unto every one of his company/ & sorry to be chargeable or cumbrous to them. Loving & gentle to all/ & devout unto god. The greater that person be that is disobeyed the grevoser is the inobedience. The more easy the commandment be/ the more grevoser is the contempt. And if it fortune you to contemn the commandment (as god forbid) of your heed/ beware in any wise ye contemn not the remedy/ which is meek penance/ ready to be sorry with submitting of yourself to correction/ falling to the feet of them whom ye offend. Note well this saying of saint barnard. When my superior (sithen he) commandeth me to silence/ if a word perchance escape through negligence or forgetting myself. I knowledge myself guilt of inobedience venially/ but if wittingly & with deliberation of a contempt/ I break out into words/ wilfully breaking the law of silence. I discern and judge myself a grievous sinner/ & that deadly and damnably/ if I perceiver inpenytent unto my lives end. For christ saith to them the been rulers. Who that despiseth you/ despiseth me. Therefore keep well this virtue of obedience unto god/ & your superior/ and god shallbe obedient unto your prayers and petitions. And be alway ready to obey with a good will without any tarrying or delay/ that ye may say this verse truly. Paratum cor meuz deus: paratum cormeum. etc. My heart is ready good lord/ my heart is ready to obey in will and deed.   

¶ Of this virtue of patience.  
When ye been troubled with injuries/ reproves/ slanders/ with envy/ or malice against you/ with loss of goods/ or adversity and sickness. Remember yourself be times/ before any passion of heaviness or impatience riseth in you/ thinking they been the messengers of your spouse Ihesu christ send for your wealth/ other to reform your manners/ or to prove your love/ whither it be steadfast and faithful or not. And not only suffer them patiently/ but also gladly/ as saint Poule did and many other holy men and women before/ & consider it is but folly and vain to look for heaven with pleasure and delights/ saying that christ our sovereign lord and spouse ascended not to heaven/ but by manly fight/ with great pain & passion. And that it were no right nor seeming/ that the servant should stand in better condition than his master. Better it is to take patiently/ that thing that ye can not avoid with hope of a good reward/ than to grudge with surety of great punishment And believe it truly that your adversary can not do you so much good/ by no favour/ service or benefit/ as he doth when he troubleth you/ if ye take it patiently/ without grudge or malice against him. And thank god thereof/ as for a token of great love. Ye will ask me who can do thus. I answer? Every person that is in the state of grace/ and will apply himself thereto diligently/ as I suppose truly. christ suffered death for us/ leaving to us example (not only himself) but also many holy saints/ that by their example we should follow their steps. Exemple we have of saint Katherine of Seen being a child. When her father and mother/ brethren & sistren were set all to do her displeasure/ & to trouble her holy mind/ from her ghostly purpose/ she ordered & disposed in her devout imagination/ to accept her father as christ/ her mother as our lady/ her dredrens & sistren as the apostles. And whatsoever was said or done to her by them/ she took it as it had been done of christ/ of his mother/ or of his apostles/ With meek patience/ glad obedience/ and lovely observance/ through the which/ she deserved increase of moche grace. Our lord also biddeth us to do good to them that haten us/ and promiseth us the kingdom of heaven therefore.   

¶ The conclusion.  
When the day is almost paste/ wherein ye have tasted both sweet and sour/ that is to say/ ye have had sometime tribulation & sometime consolation/ both spiritually & temporally. Than turn unto yourself/ calling to remembrance with diligent search/ how ye have expended that day in every thing that ye have done or left undone/ that behoved you to have do/ or that became you not to do/ being sorry for every default/ & bewail all that is ill. For though in the morning ye purposed for to forsake all ill/ and for to exercise good works/ yet often times when ye remember yourself well/ ye shall find that ye have done many ills/ and few good things. Therefore in such causes ordain and keep a chapter every day for yourself. Be rygoryous upon your own defaults/ & let nothing scape uncorrecte/ if ye will that god shall spare you. examine how the reason hath be obedient unto the faith/ & how she hath occupied her all day. Also how the will hath be ruled by reason/ & kept the rules of god's commandments/ & whether she hath be to familiar with sensuality. How the sight/ the hearing/ the speech/ with every sense & member of the body hath be occupied every hour of the day/ & in what place. The imagination & memory with what & with whom they have been occupied. See whether the body have be remiss and slow in service/ watching/ study/ or labour. search if the mouth have spoken any vain/ sturdy/ or uncleanly words/ that should offend other god or man. Or if ye can find any other excess against good christian manners. Than bow down your heart & body meekly/ & pray god of forgiveness/ submitting yourself to his correction/ & be glad to take it in this life/ & to do wilful penance. There been iij. exercises of ghostly health/ which been necessary for ever person to use daily. The. i. is to know yourself a sinner/ & to be sorry for your sins. The. ij. is to purpose for to be ware of sin/ & to forsake it for evermore. The iij. is for to intend to be confessed of all your sins/ and do penance for the same. who soevet before their sleep doth these. iij. things/ surely though it behapped (as god forbid) that he should die suddenly/ yet there is hope of grace & salvation/ though he were in deadly sin. After ye have made thus recollation of yourself/ & gathered your defaults together/ bind them in a bundle & cast them in the fire of hell/ that is remembering the pains ordained for them/ being sorry and in full purpose never to fall again. And be more sorry for the offence of god/ than for the damage that should follow thereof to yourself. Than after your prayers said/ dress you toward your bed with most honest manner/ as though Cryst your spouse were present. And when ye be set in your bed/ bless you with the sign of the cross/ committing your body and soul unto your spouse christ and to the keeping of your good angel. Than lay you down reverently with your arms a cross upon your breast. Beware than diligently of vain thoughts/ and put away vain temptations quickly. Remember that your enemy the devil sleepeth not/ and how that god doth see all your behaviour/ both in mind and without forth. Therefore use cleanly manner with yourself. And beware of carnal desires. Tender not your body too moche with soft & warm dying. satisfy not your body in all that it desireth (if ye do) it shall put you in great jeopardy. If ye can not sleep shortly after ye been laid/ occupy yourself in psalms/ or else upon your deeds/ and with them drive all fantysyes from your mind/ except it be occupied about holy things/ by good meditation. So falling on sleep as I have said before. Thus after the night be run unto matin's time/ than rise cheerly/ and begin to occupy the day again/ after the counsel before. And as your rule doth teach you and bind you/ that ye may live here soberly/ meekly/ & justly in cleanness of conscience/ & hereafter obtain eternal life/ & joy without end/ which our lord Ihesu grant us. Amen.  
DEO GRATIAS.    

¶ Imprinted by me winkin de word. The year of our lord. M. CCCCC. & xx. Of November the .xx. day.  
 printer's device of Wynkyn de Worde, a tripartate device with a mark and initials of William Caxton in the central part. The sun over a crescent moon with stars in the upper portion, and a centaur shooting a bow and arrow toward a dog below (McKerrow 23) 
Wynkyn. de. word.