the fifteenth-century translation of the De Imitatione Christi

The Imitation of Christ, gathered by the Augustinian canon Thomas à Kempis in the early fifteenth century, has been read continuously since — after the Bible, tradition calls it the most-read book of Christian devotion, copied and printed in every European vernacular within a lifetime of its author's death. This is its earliest English dress: an anonymous mid-fifteenth-century hand, working from a Latin copy close to à Kempis's own, rendered the first three books into the English of his own day and called the result "Musica Ecclesiastica." The translation survives complete in a Trinity College, Dublin manuscript, with a partial second witness at Cambridge; John Kells Ingram edited both for the Early English Text Society in 1893, printing the Dublin text with the Cambridge variants recorded below the line.

Ingram's volume gathers two later translations of the same books alongside the earliest one, so that a reader can watch the text change across half a century of English. William Atkynson's version, printed by Wynkyn de Worde in 1502, turns the same three books into the flatter, more Latinate prose of early Tudor print. And bound with it — because the London printer who first put the Imitation into English type ran the fourth book, "Of the Sacrament," as a companion volume in 1504 — is a translation by Lady Margaret Beaufort, Countess of Richmond and Derby, mother of Henry VII and grandmother of Henry VIII. She translated it herself, from a French intermediary, in the years she spent endowing Cambridge colleges and patronizing Caxton's and de Worde's presses: the king's mother turning a French devotional book into English by her own hand, not commissioning it done. Both later versions are given here as Ingram printed them, immediately after the earliest translation.

The text below is drawn from Ingram's 1893 edition (Early English Text Society, Extra Series 63), reached through a HathiTrust page-image scan with per-page OCR text, rebuilt and corrected against that OCR by hand and by mechanical pattern-checking rather than retyped from scratch. The Middle English of the earliest translation preserves þ (thorn) and ȝ (yogh) exactly as printed; Atkynson's and Lady Margaret's later texts are given in the print-English of their own printings, unmodernized. Ingram's own scholarly apparatus — his Preface on the manuscripts and the translators, his page-and-line Notes, and his Glossary of Middle English words — is carried through below, along with the honest limits of this particular rebuild, disclosed in the Colophon.

Contents

• Preface
• The Earliest English Translation, Books I–III
  • The First Parte (Book I)
  • The Second Parte (Book II)
  • The Third Parte, of Inward Consolation (Book III)
• Atkynson's Translation, Books I–III (1502)
• The Lady Margaret's Translation of Book IV (1504)
• Notes
• Glossary
• Colophon

Preface

Contents of the edition (as printed): Preface, pp. vii-xxxi; the earliest English translation of the first three books of the De Imitatione Christi, pp. 1-150; Atkynson's version of the same books, pp. 151-258; the Lady Margaret's version of Book IV, pp. 259-283; Notes, pp. 285-288; Glossary, pp. 289-296.

carelessness the book had been lettered Musica Celi on the cover. Any one accustomed to ancient writing, examining the first page of the MS., could not fail to see that this was a mistake for Musica Ecclesiastica. By this name the Imitation is designated in some copies of the original; but the comparative rarity of the title may have misled persons who looked into the Dublin volume with regard to its identity. The name of Thomas à Kempis is written on the title-page, as we shall see, in a hand of the seventeenth century. But those who noticed this probably received the impression that what they had before them was a version of one or more of the other treatises of that author. This seems to have been thought by Mr. Monck Mason, who, in his Catalogue of the Dublin MSS., after giving the title 'Musica Ecclesiastica, written by Thomas à Kempis,' and the names of the three Parts, adds 'The following authority for this being the work of the above-named writer occurs in the margin. "I do hear that this booke was made by one Thomas a Kempist; and lett a man look in any chapter of the said booke, and he shall find something suteable to his condicion"; the date of the handwriting of this and other notes which are scribbled in the margin of the book, is probably about the year 1600.'1 Mason could scarcely suppose that such a note was any 'authority' towards deciding the vexed question of the authorship of the Imitation, although, in the case of a different work, he might fairly regard it as evidence that it was attributed to the same author to whom the Imitation had been generally ascribed. The volume is numbered F. 5. 8 in the collection of MSS. of Trinity College. It contains 121 leaves (242 pages) of 8 inches in length by 5 in breadth; there are sometimes 24, sometimes 25, lines in a page. The leaves are of parchment. The MS. is written in a bold and legible hand, and the writing has only in a few places, and there but slightly, suffered from friction or soilure. The lines are ruled in red. The headings of the chapters are also in red. The initial letters of the chapters are coloured alternately blue and red. There are catch-words after every 8th leaf. 1 We shall see that some of the notes so scribbled are of much later date. I doubt whether any of them is so early as 1600.

The translation gives, as I have said above, only the first three Parts of the Imitation, as they are numbered in the ordinary editions, corresponding to Books I. II. and IV. of the autograph of 1441. The book is perfect, with the exception of two places-a leaf has been cut out between 69 and 70, which contained portions of Chapters xix. and xx. of the Third Part; and half of leaf 72, which contained portions of Chapters xxii. and xxiii. of the same Part. The quite recent numeration of the pages, pencilled in the MS., is slightly incorrect; the number 72 is repeated, and the succeeding numbers have therefore all to be increased by one. There are, as was mentioned in the sentences quoted above from Monck Mason's Catalogue, numerous manuscript notes written or 'scribbled' on the margins of the pages. On the first page is the note to which I shall refer hereafter-' For Mr. Hen. Dodwell at Mr. Tookes in St. Pauls Churchyard Bookselle".'. On the same page is written in a small, neat hand of the 17th century, 'Tho. e Kempis natus 1380 obyt 25 Julij 1471. año æt: 92:'1 Some of the notes in different parts of the volume have been erased, but a good many are still legible. They are in general of no interest. There are sometimes scraps of quotation, as on page 227, 'Come unto mee all yee that are wery and heavy laden and I will give you rest. Lord remember mee when thou comst to thy kingdome.' I have already mentioned the note namingThomas a Kempist,' which occurs on page 156. In general, however, it is proper names that are written on the margins. Thus we have 'Inº. Ramsay and Robt. Allam, merchantes in London' (p. 1); 'Charles Burdett' (p. 41); 'Byrne Cowarde Smith' (p. 41); 'Hammand Warde' (p. 129). The name which is most frequently found in these notes is Turney. 'Emor Turney' is written four times on p. 78. On p. 37 we have 'Will Turney his book God give him Grace.' On p. 72 'Barnard Turney... in the parish of . . . in the county of Bedford.' On p. 127 we have the dated entry, 1655 William Turney His book.' And on p. 204, William Turney of Seabrooke in the parish of 1 In a corner of the same page the number 1415 is written, and at the head 'N. 1.' in a more recent hand, the latter doubtless representing the placing of the volume in some Library to which it once belonged.

Iveingho y county of Bucks his Booke. Witnes hearvnto, Emor Turney.' It thus appears that in 1655 the MS. was in the possession of the Turney family. The next piece of evidence as to the history of the MS. is supplied by the entry abovementioned which is made on p. 1., implying that it was left with a London bookseller for Mr. Henry Dodwell. This was without doubt the eminent scholar Henry Dodwell, who was elected a Fellow of Trinity College, Dublin, in 1662, resigned his Fellowship in 1666, was elected Camden Professor of History at Oxford in 1688, but, being a Non-juror, was obliged to vacate that office in 1691, and died in 1717. • · · The preceding notices of the MS. are in substance the same which I gave in a Paper read before the Royal Irish Academy in May, 1882. Since then, by the kindness of Mr. Edward Butler, an earnest student of Thomas à Kempis, I have been afforded the opportunity of examining a rare printed book which throws additional light on the subject. Volume II. of the second edition (1710) of the Christian Pattern contains a translation of some of the minor writings of Thomas. George Hickes, D.D., the well-known Non-juror, says in the Dedication of the volume, 'The author of this translation is a worthy gentleman of my acquaintance, but one so very modest and bashful that I cannot persuade him to publish his name with his book he would be a great ornament to our profession if he were a divine.' The person here referred to, though we are not now concerned with identifying him, seems beyond doubt to have been, as Mr. Butler suggested to me, Dr. Francis Lee, an intimate friend of Dodwell, Hickes, Kettlewell, and Robert Nelson. This translator prefixed to the Christian Pattern an account of the life and works of Thomas à Kempis. In the course of this, he raises the question whether the Imitation is not really the work of an Englishman, Walter Hilton, author of the Scale (or Ladder) of Perfection, said, though it would appear, erroneously, by Tanner and Pits to have been a Carthusian monk at Shene. This idea had been suggested to Lee by his friend, 'the Honourable Charles Hatton, Esq.,' whose letter (dated December 2, 1706), containing the suggestion, he prints. Hatton refers to Jacobus Frisius in his Epitome

Bibliotheca Germanica and to Pits, as stating that one of the works of Hilton was styled De Musica Ecclesiastica, and began with the words, Qui sequitur me, non ambulat.' After quoting Hatton's letter, Lee goes on,¹ 'And now at this very time I have in my Hands an exact Transcript of a very old English Manuscript, which is mention'd in the Appendix to the Catalogue of the Bodleian MSS., and did formerly belong to Dr. John Madden, late of Dublin; containing the three first Books of that Divine Treatise (but wanting that which we call the fourth) without any Name, or so much even as mentioning it to be a Translation, under this very Title of Musica Ecclesiastica; the which would afford occasion for several Reflections, which must not now be insisted on. It was, since the first edition of this Volume, communicated to me generously by my most Learned and Pious Friend Mr. Henry Dodwell, who look'd on the Original as so valuable a Piece that he thought it not unworthy his Labour and Time to copy it himself Literatim with the greatest accuracy. It is without Date also, as well as without Name: but by the Language of it, 'tis manifest that it must have been written about the time of our Edward the IVth, or while Hilton was still living. And it is farther remarkable, that it is not divided into Books, but into Parts, as Hilton's Treatises are observed to have been, particularly his famous one, intitul'd Scala Perfectionis, or the Ladder of Perfection; and as is agreeable also with an other Manuscript which did belong to Leo Allatius, and with the French Gothick, whereof a Translation was some few years since publish'd at Paris: so that all the three Parts make but one Book, which is also call'd the Book of Inwardl Consolation upon the Authority not only of the English, but also of the French and Latin Manuscripts which appear most ancient. Whence 'tis not unreasonable to suppose that the division into Parts was ancienter than that into Books; and that the true and genuine Title hereof was Musica Ecclesiastica, whereunto, for Interpretation 1 Part of the following sentence, and other extracts from Lee, are given by Mr. Kettlewell in his work on the Imitatio; he attributes them to an unknown author,' but does not mention where he found them. And in the sentence here referred to he omits the name of Madden, and gives nothing tending to show where the MS. existed. In consequence of this, I for some time supposed that the MS. in question was perhaps a third copy of the Old Version.

of it, there was afterward added Sive de Interna Consolatione ; that is, of Spiritual Consolation. It being fashionable about that time to give such mystical or metaphorical Titles to their Treatises of Piety and Devotion; And it being highly also improbable, that if this last had not been the true Title, any one (whether Transcriber or Translator) would have left out the plain Title of the Imitation of Christ and in the room of it substituted This, that seems at first so strange. Which may suffice concerning the Title, as it is found in the Catalogue of Hilton's Treatises and in no other besides. And farther it is worthy of Remark that there are no Marks in the Manuscript, by which it may plainly be made out to be a Translation; and were it not for the universal Tradition of its having been first written in Latin, there are some, and those not a few, which might render it doubtful whether the original were Latin or English. Nor is there anything in the whole so far as I can find, but what is well enough agreeable with the Character of our Hilton. Besides which, I have been also informed by another worthy and learned Friend concerning an ancient Welsh Manuscript of the same, containing also not more than three Books, or Parts, and favouring the aforesaid ¹ On this passage the following remarks may be made: 1. There is no mention of Parts in the Autograph; nor, indeed, anything to show that the four Books (commonly so called) are portions of a single work. 2. In the Autograph it is only what we call Book iii. that has the title 'Liber internae consolationis'; it is a mistake to apply this title to the whole work. It is applied in the Old English Version only to the Third Part.—As to the title ‘Musica Ecclesiastica,' I shall speak hereafter. * Though I have quoted, as closely connected with the rest, and as in themselves a literary curiosity, the portions of Lee's work which contain his suggestion that the Old English text in the present volume might have been the original of the Imitation and the Latin a translation from it, I must not be supposed to regard that suggestion as in any degree probable. If one could resist the 'universal tradition,' he might, I think, be convinced on the subject by what I shall say, further on, respecting the 'aureate terms' in the English. The other supposition, that Hilton might have been the author of our Old English Version, is worthy of consideration, if the common statement that Hilton flourished about 1433 be correct; but cannot be entertained if Tanner be right in saying, as he does, in one part of his article on Hilton (which, perhaps owing to a clerical error, is strangely inconsistent with another part) that he died in 1395. In the only printed edition of the Scale of Perfection which I have seen-that namely by Robert E. Guy, 1869-the language is so modernized that I cannot judge from it of the probability that the oldest English translation was the work of Hilton.

conjecture; . . . Some worthy and judicious gentlemen of my Acquaintance that have seen it [the Old English Version] have hereupon earnestly press'd me that I would hand it into the World, that so valuable a Remain of English Antiquity and Piety might not be utterly lost. And accordingly, having the Leave and Approbation of Mr. Dodwell, with his and other Advice, the same is now almost fitted for the Press, with Observations upon it and a Glossary of the antiquated Words and Terms; besides a Version of it in modern English for the sake of the unlearned Reader, and a Dissertation upon the whole, in order to make it probable that the Piece is either actually of English Extraction, or else very early Naturaliz'd by our Countryman Hilton, and that the IVth Book was afterwards added by some other Hand.' It thus appears that the MS. had passed from the possession of the Turney family, whether directly or through intermediate owners, into the library of Dr. John Madden, President of the Irish College of Physicians. In the Catalogi Librorum Manuscriptorum Angliæ et Hiberniæ (known as Bernard's Catalogue), Vol. II., part 2, p. 59, No. 1662, it is given as being then (1697) in Madden's collection. Lee's language does not necessarily imply that it ever belonged to Dodwell, but it was certainly in his hands for some time, and this explains the note on p. 1. He had himself made an exact copy of it, and had placed this-not, apparently, the MS. itself—in Lee's hands for publication; and the latter almost completely prepared it for the press. The present Editor is therefore only doing the work which Lee had designed and had partially achieved. Madden's library was purchased after his death by Dr. John Stearne, Bishop of Clogher, who, dying in 1745, bequeathed his valuable collection of MSS., and amongst them, the English Imitation, to Trinity College, Dublin. An extract from the printed Catalogue of MSS. in the University Library, Cambridge, given in Mr. Kettlewell's work, led me to believe that a MS. in that library contained the same translation of the Imitation as that in the Dublin volume. The following is the whole of the entry in the Cambridge Catalogue:— 1411. Gg. i. 16.

'A quarto on vellum, containing ff. 171 with 20 lines in each page. There are catchwords after every 8th leaf, and a later hand has paged the MS. throughout. Date, about 1400. 'AN ENGLISH TRANSLATION of the first three books of the treatise DE IMITATIONE CHRISTI. 'A leaf is lost between ff. 62 and 63; 68 and 69; and 16 between ff. 128 and 129, containing B. iii. ch. 26-35. 'The initial rubrick in f. 1 is- 'Here bigynneth the tretes called Musica Ecclesiastica 'B. 1 begins (f. 1 a)- • '. . . . Our lorde saith he that foloweth me goith not in darkenesse · • · • 'B. 3, ends (f. 171 b)— 'Defende and kepe the soul of þi litel servante amonge so many periles of þis corruptible lyue and thi grace going vith dresse him by the way of pees to the cuntrey of everlasting clerenes. Amen. Amen. Amen. 'Here ende the boke of inwarde consolacion. 'The translation differs considerably from that printed by Wynkyn de Worde.' 1 The opening and closing sentences of the Imitation, here quoted, left little doubt that the two translations were the same. It was matter for congratulation that the serious defect caused by the mutilation of the Cambridge copy is supplied in the Dublin one, which has suffered but little loss.2 When the Dublin text had been put in type, the Early English Text Society provided me with a collation of the Cambridge MS. very carefully exccuted. A cursory comparison was sufficient to confirm my anticipation as to the identity of the translations, and on a closer examination it became clear that either one of the two was a transcript (with occasional variations) of the other, or both were transcripts (with like variations) of a third. ¹ That is, from the translation by William Atkynson, which is reprinted in the present volume. 2 The two MSS. are habitually denoted in the following pages—the Cambridge by C-the Dublin by D.

The texts agree in cases where it might have been expected that they would differ, as, for example, in omissions of matter which appears in the Latin original. Thus in Part I. chap. iii. they both omit the words ' O veritas Deus, fac me unum tecum in caritate perpetua.' In I. iv. both omit the sentence-Magna sapientia non esse praecipitem in agendis, nec pertinaciter in propriis stare sensibus.' In I. xiii. both omit the quotation from Ovid, 'Principiis obsta,' etc. In III. xii.¹ both omit the sentence-Interdum vero oportet violentia uti et viriliter appetitui sensitivo contraire, nec advertere quid velit caro et quid non velit; sed hoc magis satagere, ut subjecta sit etiam nolens spiritui.' In III. xxxvi. both omit the words-'nec potuit judicium Dei effugere.' In III. xxxvii. a sentence is left incomplete and the succeeding clause omitted in both. In III. xxxviii. both omit ‘pure,' which is necessary to the sense. It has been added by a later hand in the margin of D. In III. xliii. both omit the words, 'nec emptitius.' In III. 1. both omit 'damno meo.' In III. lix. both omit in solo Deo quaerit consolari, et.' In III. lxii. both omit the words 'si amplius fuisset, commoveri non debuisses. nunc permitte transire.' 2 Sed 1 This and the other chapters of Part III. here referred to are numbered as in the English. The numeration in the Latin is different. 2 Any one who may be disposed to carry further the comparison of the two texts with the original must beware of a possible cause of error. I was at first misled in two cases by an edition of the Latin text less trustworthy than the Autograph as given in facsimile by Ruelens, or Hirsche's transcript of it, which is more easily read. The edition which led me astray is one which, for reasons of personal association, I have habitually used in my own reading. It professes to have been issued with the approbation of the Catholic Consistory of Saxony, and was printed by Tauchnitz, but published in London (s.d.) by Dulau and W. Allan. Its text is founded on the Codex de Advocatis, as edited by the 'Eques de Gregory,' Paris, 1833. In I. xix. this edition gives 'Si non continue te vales colligere, saltem interdum, et ad minus bis in die, mane videlicet et vespere.' Here I at first thought was a divergence in both C and D from the original, for they say, 'at least onys (ones) a day, þe mornyng or þe evenyng.' But they follow the Autograph, which has 'ad minus semel in die, mane videlicet aut vespere.' The same edition has 'affectu' in the title of III. vi. (v. in the Latin) where both C and D give 'effectu.' Here again they follow the Autograph. The edition referred to has also 'libenter videmus' in I. xvi. for the 'libenter habemus' of the Autograph, and in II. vii. ‘Jesus vellet' for the 'Jesus deberet' of the Autograph. But these readings would not appreciably

The two MSS. also agree in mistakes of the reading or meaning of several passages in the Latin. Thus in I. i. (3, 7)¹ 'hem' stands in both, where the original has 'te.' In I. xv. (17, 25) both have translated 'scientiam,' where the true reading is 'scintillam.' In I. xxii. (29,15) 'purgandi' is translated in both, though the Latin has 'pugnandi.' In the same chapter (29,30) both have after two houres,' where the Latin has 'post horam.' In II. iv. (44, 22) both translate 'corpore,' whilst 'torpore' is the right word. The title belonging to III. iii. is wrongly prefixed in both MSS. to III. ii. also (64, 26).2 In III. xlviii. (119, 1) the rendering in both implies that Angelorum' depends on 'lectiones,' whilst it really depends on 'Dominus.' In the same chapter (119,19) both give 'seuerly,' where' sauerely' (Lat. ' dulciter') would be right. In III. Ixiv. (149, 10), the mistranslation oportune necessites' is given in both. · Still more interesting are the differences of text between the two MSS. These, wherever they were at all deserving of notice, have been indicated in the footnotes, from which a certain number are here collected to show the general nature of the variants. In I. iii. (6, 19) the order of certain sentences in C is the same as in the Latin, whilst D inverts them. In I. v. (7, 21) 'accepcion,' which is more correct, is in C, whilst D gives 'excepcion' (words of this sort are not unfrequently confounded in old English). In I. ix. (10, 24) D has ' maner,' where C rightly gives 'matier'; this probably resulted simply from a misreading of the text copied. In I. x. (11, 15) 'kepynge' is omitted-perhaps accidentally-in D, but is given in C. In I. xi. (12, 4) we have 'leude' in D, where C rightly affect the renderings. Sommalius agrees with the Autograph in all these cases. There are doubtless other variants in the Latin of particular editions from the original of Thomas; against which, as I have said, any one comparing the versions with that original can secure himself by using either Ruelens or Hirsche. 1 The numbers within parentheses give the page and line in the present volume. These are added to facilitate reference. This case alone would suffice to show that either one of the MSS. was copied from the other, or both from a third, in which the error originated. The blunder could scarcely have been made by two independent copyists of a MS. in which the error did not exist.

'xvii gives 'lewke'; this is, no doubt, a case of misreading by the copyist of what was before him. In I. xiii. (14, 1), of deceyuinge,' in D, takes the place of 'to deceyve' in C. In I. xviii. (19, 25) 'shone' is in C, 'shynep' in D; the former is more in accordance with the Latin. In I. xxiii. (31, 3)' be here' is read in D, where' byheite' is correctly given in C; the transcriber misconceived the meaning. In II. iv. (44. 6) and tasteth him' is wanting in D, though it is required by the Latin. In II. viii. (48, 27) 'grete' is omitted in D before 'crafte' and 'can' before 'be.' In II. ix. (50, 14) 'or the world' is in D, though neither in the Latin nor in C. In the same chapter (51, 2) C has rightly 'consolacion' for 'exercitation,' which is the reading in D; the latter error doubtless arose from 'exercitacions' in the preceding line having caught the copyist's eye or preoccupied his mind. In II. xii. (56, 3) 'felith' is in D, where C rightly has ‘herith'; this appears to be simply a blunder. In the same chapter (56, 27), for 'lizter' in D, C rightly has 'higher.' In III. xiii. (81, 21) for 'tristesse' in C, 'sorwe' appears in D. In III. xiv. the translation of the entire latter half of the chapter is wanting in D. In III. xxxviii, (108, 25)' inconcussyd' is in D (Lat. 'inconcussus'), where 'unmeved' is given in C. In III. 1. (120, 18) D has 'helpe,' where C correctly gives 'helpe'; this is doubtless the result of a misreading. In some of these cases, and in many others which might be quoted, the differences are difficult of explanation; small varieties appear, which seem due merely to the fancy of the transcriber. But there is one tolerably large class of variants which are explicable by a single familiar principle. Students of the Greek and Latin classics are well acquainted with a cause of error in MSS., which commentators call by the name of parablepsy or corruptio ex homœoteleuto. 'When two identical (or nearly identical) words occur in the same passage, it often happens that the copyist leaves out the words between the two identical words.' 1 Now this cause of error has operated frequently, especially on the writer of D. Let me cite some examples. In I. viii. (9, 20) words are omitted in D which are found in C, the mistake arising from the double occurrence of 1 Tyrrell's Correspondence of Cicero, vol. i. p. 77: 2nd ed. IMITATION. b

the word 'men,' which misled the eye of the copyist. In I. xxii. (29, 15) 'doinge, now is time of' is omitted in D, plainly from the double occurrence of the words 'time of.' In the same chap. (29,32) and never to feele any grete thinge of oure self' is omitted in D, obviously from the double occurrence of 'ourself.' From a similar cause, affecting the word 'depe' in I. xxiii. (30, 18), a sentence which appears in D is omitted in C. In II. v. omissions in D are due to the same cause; the word 'himselfe' having occurred twice in 45, 11; and the words 'pat' and 'god' in 45, 25. In II. ix. (50, 28) a sentence is omitted in consequence of the occurrence of 'consolacions' at the end of it as well as at the end of the preceding clause; the words thus left out are supplied in a marginal note, but not from C, as in this note 'slydeth' is given, where C has 'falleth.' In the same chapter (51, 6) the omission in C of 'war and the more' is apparently due to the double occurrence of the word 'more.' In II. x. (54, 5) after 'appere litel' D omits what is found in C, or of vile pryce, for it may not be litel,' where the source of the error is plain. In III. x. (77, 27) D from a similar cause omits 'þou shalt trust alone in me.' In III. xxxv. (105, 13) the double occurrence of 'but to' leads to the omission of a clause in D. In III. xlv. (115, 28) the omission in D of 'welle and holyly and disposing alle þinges' is due to the double occurrence of 'þinges.' In III. lxiii. (147, 1) a clause is omitted in consequence of the double occurrence of 'hemself &.' But here an important observation is to be made. The number of discrepancies between the two texts would be much smaller but for the changes which have been made by some later, but still early, reviser in the text of D. In many cases where there is a difference we cannot ascertain what was the original reading in D, but it is obvious that the word has been altered, most commonly on an erasure. I proceed to give examples. In I. ix (10, 10) where C has 'quiete,' the same word at first stood in D, but has been changed to 'quietnes.' In I. xx. (24, 9) where C has prees,' D has 'cumpany of people,' the text being plainly altered. In I. xxi. (27,4) where C has 'sat,' D has 'besemith' in the margin, sat' having been erased in the text. In I. xxii. (29,

" 18) bi fyre' is in C, 'proghe fire' in D; and D has obviously been altered. In I. xxv. (36, 22) 'ample' appears to have been erased in D and 'lover' (36,25) is written on an erasure where 'yelar' appears in C. In II. i. (40, 10) for softe and a 'in C, D has rightly on an erasure 'mortall &'; the translator had perhaps misread 'mortali,' as 'molli.' In the same chapter (41, 18) where trowede' is in D, and 'estemed' in C, D has been altered; and (41, 26) a whole sentence has been changed on an erasure so as to correspond with the Latin. In II. viii. (49, 23) for 'conged,' which is right, in C, 'changed' has been substituted on an erasure in D. In II. x. (54, 7) for 'in gree,' the reading of C, D has 'gladly,' which is the result of an alteration after erasure. In II. xi. (55, 2) where C has 'not very,' D gives 'to be seyde'; there has been palpably an erasure before the latter, which corresponds with the Latin, was introduced. In II. xii. (57,27) for 'he seith' which is in C, and which agrees with the Latin, there has been written in D on an erasure, 'The evangelist seith.' In the same chapter (58, 17) where C has rightly that may do and dothe,' D has 'that man dope'; here without doubt the reading of C originally stood in D. In III. v. (68, 8) we have 'assemlinges' in D, where 'assailinges,' which appears in C, is the right word; there has been an alteration in D. In III. vi. (71, 23) for 'jubilynge' in C, we have 'joyinge' in D; there has been an erasure in the latter. In III. xiii. (80, 14) 'contrarioustes,' which is read in C, has in D been altered to 'contrariousnes.' In III. xxxv. (104, 1)' abide,' which is in C, has been altered to 'ande' in D. In III. xxxvii. (107, 13) where 'putting' is in C, 'shapynge' appears in D on an erasure. In III. xlv. (115, 30) where 'vii.' i. e. seven, which corresponds with the Latin, is read in C, 'alway' has been substituted by a later hand. In III. xlvi. (117, 17) there has been an alteration of the text in D, where 'illumynyd' now stands instead of the 'mekyd' of C, which is at variance with the Latin. In III. xlix. (119, 27) C has esteem,' where D has 'suppose' on an erasure. In III. liii. (126, 24), in the passage 'sende out þyn arwes,' there is a remarkable difference in the MSS., accompanied by a change of the text in D. " A comparison of the two MSS. in the several sorts of cases I have b 2 2 *

enumerated tends, I think, to show that the writer of C was certainly more careful, and probably more intelligent, than the writer of D. I am of opinion that neither was copied from the other, but both from a common archetype. Indeed this is capable of proof. The many omissions in D show that C could not have been copied from it; and, on the other hand, to take a single example, how could the words in I. xxiii. (30, 18)-'It is better to eschue synnes than to fle depe' have appeared in D, if that MS. were a copy of C Similar arguments might be founded on 51, 6; 52, 4; and 119, 7. D was written, I believe, not later than 1460. The date of C is wrongly said in the Catalogue of the Cambridge University Library to be about 1400.' It was probably written nearly at the same time as D, perhaps not quite so early. It is worth while to observe that the orthography of the MSS. is different, though it must be borne in mind that the orthography of the language generally, at the period to which they belong, was very unsettled, so much so that the same word is spelled in different ways in the same chapter, or even in the same sentence, of each of the two. The general character of the orthography of each may be seen in pages 82, 87 and 88, and 91, 92, where lacunæ in D are supplied from C. But to make the nature of the differences-small for the most part, but constantly recurring-more easily observable, I give in parallel columns the two renderings of a passage in III. lix. beginning at p. 138, line 32. D. C. Nature reioycep of many frendes and allyes, & Ioyep of noble places & of grete birpe, lawghep uppon myght and power, blandyshep ryche folke & hape pleasance in such as ar lyke to himselfe ; but grace lovep his enemyes, he is not provde of multitude of frendes,ner accomptep neiper place ner birpe but if per be þe more vertu þere. He fauorith more þe pover pen be riche. He hape he more compassion on þe innocent pen on þe myghty; he ioieth Nature rcioicep of many frendes and allies, & ioyep of noble places & of grete birpe, lawhip upon mist & power, blaundisship riche folke, & hap plesaunce in suche as are like to himself; but grace louep his enemyes, he is not proude of multitude of frendes ner acountip place ner birpe, but if þere be þe more vertu þere; he fauorip more þe poure þan þe riche; he hap more compassion on þe innocent þan on þe mighty; ioieth wiþ þe true man, not wiþ

þe false man; & euere exortip to good, to seke more grace & to be like the sone of god in vertues. Nature compleine sone of fauting & of grevance; but grace stedfastly berith pouerte & nede. Nature reflectip all þynge to himself, & for himself he striuep & arguitp, but grace reducith all þinges to god, of whom pei wellith oute groundely & originaly, he ascriueth no þinge þat gode is to himself, ner presumep no þinge proudely, ner striuep not, ner preferrith not his sentence before opirs, but in euery fe[lynge] and in euery understandinge submitteth himself to be euerlastyng wisdom & to goddis examynacion. Nature coueitip to knowe secretes & to here newe þinges; he wol apere outwarde & by felinge haue experience of many þinges; he desirip to be knowen & to do suche þinges wherof preisinge & wondring mist arise. But grace takip non hede to perceyue newe þinges & curiose, for all þis growith of corrupcion; sip þere is no þinge newe and durable upon þe erpe. C. with þe trewe man, not with the false man; & ever exhorteth to gode, to seke more grace and to be lyke the son of god in vertues. Nature compleineth sone of fawtinge & of grevance; But grace stedefastly bereth poverte & neede. Nature reflecteth alle þinge to himselfe and for himselfe he stryeth & arguep; But grace reducep alle þinges to god, of whom pei wellep oute groundely & originally, he ascryvep no þinge þat gode is to himselfe, ner presumep no þinge proudely, ner stryvep not, ner preferrith not his sentence bifore opirs, but in everi felynge and in everi understonding submitteth himselfe to þe everlastynge wisdome & to goddes examinacion. Nature coveytep to knowe secretez and to here newe þinges; he wolle appiere outewarde, and by felynge have experience of many þinges; he desireth to be knowen & to do suche þinges whereof preysinge & wondrynge myght aryse. But grace taketh non hiede to perceyve newe þinges & curiouse, for alle þis groweth of corrupcion; sithe per is no þinge newe and durable upon þe erpe. For the vocabulary of the translation, which is of course substantially identical in the two MSS., I refer to the Glossary, which I have prepared with a view to the requirements, not of scholars, to whom many of the words I have explained would be familiar, but of intelligent persons generally, whom I would gladly attract to the study of the Old Version. There is one characteristic of the vocabulary, of which I shall say a few words. Thomas Campbell, in his Essay on English Poetry, says: "The prevailing fault of English diction in the fifteenth century is an ·

affectation of anglicizing Latin words.' · • The writers of that period tore up words from the Latin, which never took root in the language, like children making a mock garden with flowers and branches stuck in the ground, which speedily wither.' Our old translator shared this tendency of his time, of which it may be said that, if it led to the temporary introduction into English of words which were destined soon to die, it, on the other hand, by importing others which had better fortune, and survived, has enriched the mixed language which we now speak and write, which could ill afford to dispense with the Latin element it contains. I give a number of these 'aureate terms,' some of them probably experimentally hazarded by our translator. Most of them, it will be seen, have disappeared from our language, if indeed they ever properly formed part of it. Abjecte (to throw away), abusion, adinventions, arted, aryfied, avidious, cenobies, circumfound, claustral, coarted, concupiscently, confabulation, conturbation, dedignation, desiderantly, distriction, evagacion, exaudible, excusation, exercitate (p. part.), exquisicion, exute, fatygation, fecundite, fraction (breaking), fructuose, gloriation, habitacle, implicament, importable, incommutable, inconcussyd, indisciplinate, infelicite, inflammate, inquietacion, intelleccion, intransnatable, longanimyte, mediate (conducive), meritory, miserations, oblocucion, ocyosite, opinate, penalite (painfulness), permixed, perseverable (lasting), precelling, preponder, promitte (promise), proprietaries (self-seekers), recordacion, refrenacion, secretary (secret place), signacle, solacions, supportation, suspire, taciturnite, temerary, turbacion, unmortificate, vituperable, volupte, vylypende. If we observe that each of these words is, where it occurs, a mere reproduction of the corresponding Latin, and how unlike they all are to genuine English, we shall wonder how Lee could for a moment have entertained the idea that this, which we call the Old Version, might have been the original, and the Latin only a translation of it. As to the forms, or inflexions, of the language, the following are the chief points to be noticed. The Noun. Soule' as genitive (32, 19); Plural sometimes in -en, as 'eyen' (4, 26); 'children' as gen. (107, 18). Pronouns.—' hem' them; 'her' their; 'þo,' ' þoo,' = those; = =

xxiii 'pemself' = themselves (passim). Me,' with verbs, as equivalent to Germ. 'man' (to which it is etymologically related), French 'on' (90, 30; 120, 5). In the sentence (at 142, 27) "wiþoute wey men goo not, wiþoute trouþe men knowip not, withoute lif men lyuep not," C for 'men' reads 'me.' The Verb.-Pres. 3d. sing. in -ep, -iþ, or -yp (passim). ‘Encrescit' is found in 30, 24. Pl. persons, 1st and 3d., in -ep, -ip, as 'we seeth' (4, 26); 'we bith' (12, 11); 'pei bith' (beside 'are' in 28, 15); 'many felith' (2, 11). The 3d. Pl. in -en, -in or -yn, is also of frequent occurrence, as 'abiden' (3, 4); 'owyn' (22, 15); 'done' = doen (16, 19); 'seyne' (28, 12); 'þei ben' (101, 31): 'we ben' is also found (13, 15). In a passage at 37, 30, where a number of forms in ep appear in C, there are clear traces of the termination having been changed to -en or -in in D by a reviser. But, if all tho 3d. Plurals in -ip which occur in D were to be changed, every page would contain such alterations, for that form abounds throughout the MS. Often we have neither suffix in the plural persons; thus 'we fele' (12, 22); 'pei calle' (13, 8). 'Have,' 'hath,' and 'han' are all found in the 3d. Pl. There are examples of the 3d. Pl. of the Pret. in -en, as 'seiden' (64, 32); if pei hadden' (88, 18). The Imperative in -ep or -ip is of frequent occurrence; thus 'penkip' (30, 31); 'workiþ. . . & praiep' (115, 13). But the form without suffix is more frequent; as 'lerne,' ' chastise,'' make,'' kepe,' in page 32. In 56,1, D has 'goo' where C reads 'gope.' The Past Participle ends in -ed (-id) or -en, or has no suffix; thus we have 'demed' (124, 27); ' abiden' (88, 18); 'taken' (46, 18); but 'take' (29, 7); 'beholde' (88, 19); 'knowe' (109, 26). So also 'to be doon' (17, 2); but 'I have do' (21, 25), and 'hast be' (31, 9). Special forms are 'yoven' (111, 32), or 'yeven' (110, 7), from 'yeve' give; 'radde,' (6, 13), from 'rede'; 'founden' (2, 22), from 'finde'; 'bounden' (78, 17), from 'binde'; 'ronnen' (45, 18), from 'renne' = run. = I have expanded many of the contractions in the text of the Old Version; which can be safely done, for the writing is so plain, that there is never any doubt as to the identity of a word. But I have

preserved a sufficient number of the contractions to show their nature. The punctuation is often at variance with the sense, and I have modernized it throughout to facilitate the reading of the text. The headings of the pages have been supplied by me, as well as the sidenotes, indicating the subject of the corresponding portion of the version, or calling attention to the most striking sentences. II. ATKYNSON'S TRANSLATION. I remarked in the Proceedings of the Royal Irish Academy how this translation contrasts by its rhetorical elaboration and expansion with the conciseness and simple force of the Old Version. I exemplified this contrast by a comparison of the renderings of a portion of the third chapter of Part I., which I will here reproduce. First let me give the Latin- "Dic mihi, ubi sunt modo omnes illi domini et magistri, quos bene novisti dum adhuc viverent et studiis florerent? Jam eorum praebendas alii possident et nescio utrum de eis recogitant. In vita sua aliquid esse videbantur, et modo de illis tacetur. O quam cito transit gloria mundi! Utinam vita eorum scientiae ipsorum concordasset! Tunc bene studuissent et legissent. Quam multi pereunt per vanam scientiam in saeculo, qui parum curant de Dei servitio! Et quia magis eligunt magui esse quam humiles, ideo evanescunt in cogitationibus suis." In the Old Version this passage is rendered as follows:- "Telle me now, where are the lordes and maistres that thou knewist somtyme, whiles thei lyved and florished in scoles? Now othir men have her prebendes, and I wote not whethir thei ones thenke upon hem. In her lyues somewhat thei apperid; and now of hem spekith almost no man. O lorde, how sone passith the glory of this worlde! Wolde God that her lif had be accordyng to her kunnyng, for then had thei wel studied and wel radde. How many ben there that perisshith in this worlde by veyn konnyng, that litel recchith of the service of God. And for thei chese rather to be grete than meke, therfore thei vanisshe awey in her owne thoughtes." Compare now with this strictly literal and really effective translation the following, which is Atkynson's rendering— "Where be now all the royall poetes with theyr craftye conveyed poemes, and elegant oratours with theyr oracions garnisshed with eligancy the philosophers with theyr pregnaunt reasons and sentences? Divers of these maner of clerkes we haue knowen in oure :

days: now their curiosite is passed and other men occupie their prebendes and promocions that they poss[ess]ed: If they were here now agayne, I suppose they wolde never labour so busily for curiosite in knowlege ne temporall promocyons. Nowe they had lever than all this worlde that theyr entent had been accordynge to the holy doctryne of scrypture: than the study had ben happy. O howe many in maner of every state perisshith in this worlde by vayne glory that more desyre to please prynces and prelates and other patrons for a temporall promocyon than truly and inwardly to serve God for the promocions eternall. These desyre rather by pomp and pryde to be great in the world than by mekeness and charyte to be in favoure with God, and therefore they vanysshe in theyr thoughtis and desyres as the smoke, that ever the more it ascendeth the more it fadeth and fayleth." A great part of this, it will be seen, is not in the original at all. The royal poets, the elegant orators, the philosophers with their pregnant reasons, the princes, prelates and other patrons, the image of the smoke at the end, and much else in the passage, are purely Atkynson and not à Kempis at all. · A still more curious example of the expansion which frequently appears in him is in his rendering of the words in I. xxiv., 'gulosi ingenti siti ac fame cruciabuntur,' which are literally translated in the old Version-'glotonous men shal be turmented with great hunger and gret thurst.' In Atkynson the passage stands as follows: “The glottone that hath consumed metes and drynkes superfluously to the detryment of theyr body and the iniury of the pore that famysshed for hunger, than shall they famysshe for hunger in so moche that if they wolde desyre a drope of water to mytygate that excedynge ardore that they shall suffre, than it shall not be possyble to them to obteyne it." He introduces in several places images or comparisons which are not in the Latin; as that of the bell in I. xiii. (162, 26); that of the traitor in the King's palace in I. xix. (167, 13); and that of the Loney-bee in I. xxv. (177, 14). His work is indeed in many places rather a paraphrase than a translation, and he often shows a desire to 'improve the occasion' by introducing edifying matter of his own, foreign to à Kempis' text, though suggested by it. It would be unjust, however, not to add that, whilst his rendering is in general wanting in the pointed and condensed expression characteristic of the original,

in passages where à Kempis rises into enthusiastic vehemence, his version is marked by a high degree of earnestness and elevation. • Whether it was his fault or that of his printer, there are many errors in his text; sentences are divided incorrectly and sometimes left grammatically incomplete. The following list of errata will save the reader some embarrassment: 'rumours' for 'remorse' (157, 33); 'commaundeth' for 'commendeth' (164, 25); 'meke' for 'make' (167, 21); 'fynde' for 'sende' (173, 10); 'folowing' for 'volowing' fluctuans (176, 26); neclygence' for 'neclygent' (177, 39); 'possession' for 'passion' (180, 5); 'in pure' for 'impure' (180, 45); ennemye' for 'enmite' (181, 8); 'it is not' for 'is it not' (185, 41); 'desyre' for desyrer' (187, 16); 'altercacion' for 'alternacion' (187, 30); prouyded' for 'prouyd' (188, 19); 'lesith' for 'levith' or 'cesith' (188, 32); 'desyrer' for 'desyred' (190, 44); ' auowe the under the fende' for aboue the, under the, finde' (192, 11); 'inspectable' app. for unspecable' (197, 32); 'renewe' for 'renne (200, 28); 'indignes' for 'indigens' (200, 30); 'chastyse' for 'castyst' (209, 35); 'saien' for 'sene' (214, 8); 'me in felicite' for my infelicite' (216, 14); 'lyuynge' for 'cleuynge' (221, 6); 'thy stablenes' for unstablenes' (227, 22); infecte' for uninfecte' (227, 31); ‘ioy' for 'ioyne' (234, 30); 'commod yousnes' for 'incommod yousnes' (240, 36); withsave' for 'vouchsave' (247, 14). In III. xxxv (Lat. xxx), sub init., ' inwarde' is a mistranslation of 'interim'; this was, of course, Atkynson's mistake. " " · " " Though he is more given to insertions of his own matter, he not unfrequently omits portions of the original. The following may serve as specimens. In I. iii. he leaves out several sentences following the wordes 'curiosis et damnosis'; in I. x. some sentences after ' ad silentium redimus'; in I. xix. the words 'et sanctorum suffragia ferventius imploranda'; and in III. lv. (Lat. 1.) the closing words 'ait humilis sanctus Franciscus.' He omits half of I. xviii., from 'omnibus divitiis' to the end. Thus, that of I. 'Of credence in He sometimes alters the headings of chapters. iv., 'De providentia in agendis,' he changes to, believing'; and that of I. xvii., 'De monastica vita,' to 'Howe a persone shulde order hym selfe to come to pease.' And the latter

chapter is modified throughout, so as to make its substance, originally referring to the cœnobitic life, more appropriate for general edification. That the changes introduced did not arise from any dislike of monastic institutions is clear from the fulness with which the praises of the religious orders in I. xxv. are reproduced in Atkynson's translation of that chapter. III. THE LADY MARGARET'S TRANSLATION OF BOOK IV. This translation is printed from a copy in the British Museum, which proceeded from the press of Wynkyn de Worde.¹ The Version is not from the original Latin, but from the French-doubtless from the first French translation, which was published at Toulouse in 1488. Some errors occur in the text; the most noteworthy are the following: advertence' for 'inadvertence' (262, 17); 'ineffabilis' translated instead of 'infallibilis' (263, 34); 'innocent' for 'incontinent,' Lat. mox' (265, 8); 'ye' for 'he' (273, 25); 'effectual' as rendering of 'affectuosa' (273, 31); 'holiest' app. for holi fest' (275, 27); 'open' as rendering of 'operari,' probably by a confusion of the French 'ouvrer' with 'ouvrir' (282, 21). ' The language of Atkynson and the Lady Margaret is a good deal nearer to modern English than that of the Old Version. Thus 'shall' is unchanged in the Plural (as 160, 18); the termination -eth never marks the imperative; and in the 3d. Pl. of the present it is rarely found. A form in -eth, -es, or -s, of all the sing. persons occurs, but, I think, for the 1st. and 2d. persons only when it is in a second clause, as in 263, 1; 263, 23; 266, 26; or when it follows a relative, as in 265, 1. 'Soule' as gen. is found in 238, 35; 'done' as 3d. Pl. of the Pres. in 282, 3; 'hath be' in 160, 43; and some other old forms remain unchanged. In these two Versions, as well as in that which I call the 'Old,' I have supplied headings to the pages. The text is exactly as in Wynkyn de Worde's edition, except that in some places I have 1 On the several editions of Atkynson's and the Lady Margaret's Translations (as to which the Bibliographers are not very satisfactory), see Ames' Typographical Antiquities (ed. Herbert), vol. I., pp. 138, 249, 264.

introduced a comma or semicolon to prevent mistake as to the meaning. I am in the present publication concerned only with versions of the Imitatio, not with the original work itself. But having, whilst preparing this volume, as well as for many years before, been much engaged upon the Latin text, I may be permitted here to record some conclusions to which my studies have led me, reserving for another opportunity a full vindication of the second of these conclusions. 1. The question of the authorship of the Imitation is forced on our attention by the fact that Atkynson not merely, at the commencement of his version, speaks of the work as 'compyled in Latin by the right worshypfulle doctor master Iohn Gerson,' and as 'the boke of Iohn Gerson, Chaunceler of Paris'-repeating this description at the head of Book II. and at the ends of Books I. and III.-but actually names Gerson in the text of his translation in II. ix. (188, 12) as 'the auctour of this treatyse.' I think him quite mistaken in this; I believe neither in the authorship of the Chancellor Gerson, nor in that of Gersen (who, indeed, appears to be an apocryphal person); I am convinced that, in the words of Hirsche, 'Thomas und kein Anderer der Verfasser der Imitatio ist.'1 2. Let me say a few words as to the rhythm of à Kempis' treatise, with special reference to the view on that and kindred topics put forward in recent years by Karl Hirsche. This scholar believes that he has found a new evidence in favour of the claims of Thomas to the authorship in the method of punctuation followed in the autograph of 1441 and its similarity to that adopted in other undoubted writings of à Kempis. This consideration may have a certain weight, though the system of punctuation referred to is not peculiar to Thomas, being found also in the Chronicon Windesemense 1 It is interesting to observe how the arguments in favour of the claims of Thomas become stronger in the light of further investigation. The most remarkable recent example of this will be seen in an Article entitled 'Le Témoignage d' Adrien de But. ,' in the 'Précis Historiques,' 1889, by Dr. F. R. Cruise, whose excellent book 'Thomas à Kempis' (1887) I recommend to the attention of my readers. • 2 In his edition of the Imitatio, from the autograph of Thomas (1874); and, at great length, in his Prolegomena zu einer neuen Ausgabe der Imitatio Christi (Vol. I., 1878; Vol. II., 1883).

of Joh. Busch.1 But when Hirsche goes on (if I understand him aright) to represent this punctuation as intended to mark the rhythm,2 or to serve some purpose distinct from that of intelligent reading, I am forced to dissent. When he distinguishes between the use of stops to mark off periods, or portions of periods, and their use to indicate the shorter and longer pauses to be observed in reading, he seems to me to separate two things which are, indeed, distinguishable in idea, but necessarily coincide in practice. I am unable to regard the punctuation of the autograph as having a significance different from that of any other book; and, I may observe, this punctuation accords roughly (though only roughly) with that of the Old Version now first printed, simply because the sense prescribes such divisions as are found alike in both. No one endowed with a tolerable ear can ever have read the Latin Imitation without being struck by the noble or tender rhythms which charm us in many passages of the book. But these are sometimes spoken of as if they were the product of some elaborate scheme devised by the author. This I cannot at all admit. The rhythm is 1 Its use in such a work seems to prove beyond question that it has nothing to do with rhythm, but is simply a punctuation of the ordinary kind. Perhaps Hirsche does not mean to convey this; but Ruelens, in the Preface to his Edition of the Autograph, says-'He [Hirsche] discovered that Thomas made use of the signs of punctuation not only to mark the limits of the sense of his propositions, but also to indicate their rhythm.' 3 Yet Mr. Kettlewell (p. 321) speaks of Hirsche as having 'made the discovery of a certain degree of rhythm' in the work. An undue importanee has been attached, as it seems to me, to the words of Adrian de But, in which he says that à Kempis wrote 'quoddam volumen metrice super illud " Qui sequitur me.' This note, which does not describe the subject of Thomas' work very intelligently, might be of interest if we did not possess the Imitatio. But with that work in our hands, we cannot learn from de But anything about its nature which we do not already know; we see for ourselves that it is not 'metrical'; and his testimony is not necessary to show us that it is in many places rhythmical. The rather fantastic title 'Musica Ecclesiastica' (or sometimes 'De Musica Ecclesiastica') hich is given to the work in some, chiefly English, manuscripts, if it did not arise from a mistake (as I think most likely), may have been given from a recognition of this rhythmic character, which however by no means belors to the work throughont. The occasional rhyme seems to me to be due to the frequent recurrence of similar terminations in Latin (as in the case of infinitives of the first conjugation), words with like endings being often contrasted in the author's antithetic way. g.

the natural accompaniment and spontaneous outcome of the simple thought and deep feeling of à Kempis, aided by his turn for pointed and antithetic expression. It may be compared with the rhythms of the English Bible, so often either lofty or touching, but never the product of a system, though implying a fine ear in the writer. The arrangement which Hirsche has given to the text-breaking sentences, already condensed and almost epigrammatic, into separate and sometimes incoherent clauses, alters, in my opinion, the character of the author's expression, or, at least, injures its effect by suggesting the notion of artificiality. I much prefer to read the Imitation printed in larger paragraphs, according to the indications of the subject matter, as in the editions of Sommalius and others, where the thought and feeling are alone prominent, and the form is not unduly obtruded on our notice. 3. My long-continued study of the book has impressed me with a still deeper sense of its spiritual significance and value than my early reading of it had produced. But I need not enlarge on its merits, to which a multitude of eminent men and women have borne witness. Religious souls (and I use the epithet in its largest sense) have always felt its power and charm. This is strikingly illustrated by two examples from very different regions of thought. Ignatius of Loyola, Bartoli tells us, called it the pearl of books, and meditated on a chapter of it every day. Auguste Comte read a chapter of it every morning for many years before his death, continuing to the end, as he himself said, to find in it beauties unperceived before, and to gather from it new fruits intellectual and moral. This profound thinker has truly observed that, regarded from the theoretic, as distinguished from the devotional side, it throws much light on the constitution of our nature. He has also pointed out that the greater part of its practical teaching is independent of the theological ideas with which it was associated in the mind of the author, and that the language of the book generally admits of easy modifications 'Opto magis sentire compunctionem quam scire ejus definitionem.' But the amount of rhyme has been greatly exaggerated. It is surely absurd to cite as Reimwörter: intelligere-confirmare; justum-carum; opera-verba; sequi― puniri.

which will enable persons not accepting those ideas to use it for the purpose of moral self-culture-an object which, as Comte justly urges, is too much postponed in our day to intellectual pursuits and to the occupations of active life. Interesting as the Old Version is from the linguistic point of view, it was the simple earnestness with which it reflects the thought and feeling of Thomas à Kempis that first led me to study it with care, and has made me desirous of introducing it to a larger circle of readers than could be expected to examine the Manuscript. I cannot conclude this Preface without expressing my gratitude to Dr. Furnivall for his kind encouragement and useful suggestions during the progress of the work. I must also acknowledge my obligations to Mr. A. B. C. Rogers and Mr. H. H. Sparling for the conscientious care with which they executed—the former, the collation of the Dublin with the Cambridge MS.; and the latter, the transcription of Atkynson's and the Lady Margaret's versions from the copy in the British Museum.

The Earliest English Translation of the First Three Books

The First Parte (Book I)

Chapter I — worldly vanitez

Whoever will understand the doctrine, must live the life. Of the Imitation of Christ. Of folowing of crist, & despisyng of all ure lord saip, 'he þat folowip me gop not in dark- Oure enes.' These are þe wordes of crist, in þe whiche 4 we are amonysshed to folowe his lyf and his maners, yf we wol be verily illumyned & be delyuered fro al maner blyndenes of herte. Wherfore lete oure souereyn studie be in þe lif of Ihesu crist. The doctrine 8 of crist passip þe doctrine of att seintes & holy men. And who þat has þe spirite of crist shulde finde þere hidde manna. But it happip þat many felip but litel desire of offte heringe of þe gospel, for þei haue not 12 þe spirit of crist. For who euere wol understonde þe wordes of crist pleinly and sauerely, he must studie to conforme all his lif to his lyf. What auaylip þe to dispute highe þinges of þe Trinyte, yf þou lacke 16 mekenes, wherby þou displesist þe trinyte? for high wordes makip not a man holy & riztwise, but virtuouse lif it is put makiþ a man dere to god. I desire more to knowe compunccion pen his diffinycion. Yf 20 þou coudist all þe bible withoute þe boke, & þe sentences¹ of all þe philosophers, what shuld þat auaile Knowledge with- þe withoute charite & grace? All opir þinges in þe worlde, saue oonly to loue god & serue him allone, 24 are vanite of vanites & al vanite. This is souereyn wisdom, by despisyng of þe worlde a man to drawe him to be reaume of heuen; but a man to seke perisshyng ryches 2 and to truste in hem is vanite. And 28 vanite it is also to desire worshipes, & a man to lifte himself an high. Vanite it is to folowe þe desires of þe flesshe and to desire þat þinge wherfore man must afterwarde greuously be punysshed. Vanite it is to 32 desire a longge lif & to take noon hede of a gode lyue. Vanite it is a man to take hede onely to þis present 1 C. 'seyinges.' 8 C. 'rechesses.' out love is vanity.

Of meek Self-knowledge. lif, & not to se before þoo þinges þat are to come. all earthly things. Vanite it is to loue þat þinge þat passip awey with al So is the love of maner of suyftenes, & not to haste pider where ioyes 4 abiden euerlastynge. Haue mynde ofte tymes of þat prouerbe, put þe eye is not fulfilled wiþ þe sizt nor þe things unseen. ere wiþ heringe. Studie þerfore to wiþdrawe þin herte Fix thy heart on fro þe loue of þinges visible, and translate hem¹ to 8 þinges inuisible; for pei þat folowip her sensualite spottep her conscience & lesip þe grace of god.

Chapter II — Of meke knowing of a mannes self

uery man naturely desirip to haue konnyng; but Ener konnyng withoute þe grace & drede of god, what availip it? Certeinly be meke plowe man þat seruip god is much bettere pen þe proude philosopher þat, 16 takyng noon hede of his ovne lyvyng, considrep þe course of heven. He þat knowip himself wel is vile in his oune syzt & hap no delite in mannys praisynges. Know thysell, Yf I knewe all þinges þat are in þe worlde & be not in 20 charite, what shuld þat helpe me before god, þat shal deme me after my dedes? Cesse from ouer gret desire of kunnyng, for perin shal be founden gret distraccion & deceite. Thei þat are konnyng wol gladly be sene 24 & holden wise, & many þinges þere bip whos knouleche auailip þe soule litel or nou3t. And ful unwise is he þat more entendip to opir þinges þan to helpe of his soule. Many wordes fulfillip not be soule, but a gode 28 lyf refresship þe mynde, and a pure conscience 3yuep a gret confidence to god. The more & þe bettir put þou canst, þe more greuously þou shalt be demed, but yf þou lyue be more holily. Be not lifte up 32 þerfore for eny crafte or eny kunnyng, but raper drede for þe knouleche þat is yoven þe. Yf it semep þe þat 1 So also C. But the Latin is 'te.' and what concerns the health of thy soul. B 2

Ama nesciri. Hold no man more frail than thyself. Of the Doctrine of Truth. þou canst many thinges & art understonding ynow, yit are þere many mo þinges þat þou knowist not. ffele not highe of þiself, but raper knouleche þin ignoraunce. Wherto wolt þou preferre þiself before eny oþer, sip 4 many oþer are founden better lerned & more wise in þe lawe of god þan þou? Yf þou wolt lerne & can eny þinge profitably, loue to not be knowen and to be accountyd as nou3t. This is þe hyest & most profitable 8 redynge, very knowinge & despising of a mannys self. A man no þinge to accownte of himself, but euermorc to fcle wel & hye of opir folkes, is souereyn wisdom & perfeccion. If þou se eny man synne openly or do 12 grevous synnes, þou owist not to deme þiself better; for þou wost not¹ how longe þou maist abide in good. All we be fraile, but þou shalt holde no man more

Chapter III — Of doctrine of trouþe

lesful is he whom trouþe hirself techip, not by Bles fygures ner voices, but as it ys. Oure opynion &oure felynge ofte tymes deceyuep us & seep but litel. 20 What auailip grete enserching of hidde & derke þinges, for þe whiche we shul not be blamed in þe iuggement, þouз we knows hem not? A gret unwisdom it is put we, settyng at nouzt profitable & necessary þinges, yeue 24 our uttmost attendaunce to curious & harmeful þinges. Our knowledge is We hauinge eyen seep not. & what charge is to us of generale kyndes & speciale kyndes? He to whom þe worde euerlastinge spekip is spedde & delyuered fro 28 multitude of opinyons. Of one worde comep all þinges, & one spekiþ all þinges, þat is þe begynnyng þat spekip to us. No man wiþouten him undirstondip ner demep rightwesly. He to whom at þinges are oon, & drawip 32 all þinges to oon, & seep a þinges in oon, may be often useless or harmful. 1 C. 'never,'

Of the Doctrine of Truth. stable in herte, & pesibly abyde in gcd.¹ Ofte tymes it weriep me to here & rede many þinges. In þe, lorde, is all þat I wille & desire. AH maner doctours holde þei 4 her pes, & al maner creatures kepe pei her silence in by sizt; speke þou to me allone. The more þat a man is inwardly oned allone to þe, þe mo þinges & þe hyer he undirstondip, for he takip his list of understondyng 8 from aboue. A pure, simple & a stable spirit is not disparcled in many werkes, for he worchip at þynges to be worship of god, & labourip to be ydel in him from al maner exquisicion of propre witte. What lettip 12 þe more & troublip þe more þan þin unmortified affec- The true knowledge is from above. cion of herte? A gode & a deuoute man first disposip with infurpe his werkes, þe whiche he proposip to do outwarde. Ner þo werkes drawe not him to desires of 16 viciouse inclinacioun, but raper he bowip hem to þe iugement of rizt reson. Who hap a strengere bateile þan he þat enforcip to ouercome himself? & put shuld be oure occupacion, a man to ouercome himself and Vince telpsum. 20 euery day to be strengere þan himself and somewhat to profite into bettir. AH maner perfeccioun in þis worlde hap a maner of imperfeccion annexed þerto, & oure speculacion is not withoute derkenes on som syde. 24 Meke knowynge of þiself is more acceptable to god þan depe inquisicion of kunnyng. Konnyng or bare & simple knowing of þinges is not to be blamed, þe whiche, in itself considered, is gode & ordeyned of 28 god; but gode conscience and virtuose lyf is cuere to be preferrid. And forasmuche as many peple studiep more to haue kunnyng þan to lyue wel, per fore ofte tymes bei errip & bringiþ furpe litel frute 32 or noon. O if men wolde yeue so gret diligence to rote oute vices & to plante virtues as pei do to meve questions, þere wolde not be so muche wickednes 1 Both D and C omit the sentence-'O veritas Deus, fac me unum tecum in caritate perpetua.' 2 C. disparpled.' " rather to know Many study much than to live well.

Where are they who were once held wise? 'Transit gloria mundi.' He is truly wise who does God's will. Of Prudence in our Actions. in þe peple, ner so muche dissolucion in cenobies and monasteries. Certeinly, at þe day of dome, it shal not be asked of us what we haue radde, but what we haue done; ner what good we haue seide, but hou 4 religiously we haue lyued. Telle me now, where are þo lordes & maistres þat þou knewist somtyme whiles pei lyued & florished in scoles? Now opir men haue her prebendes, and I wote not whepir þei ones penke upon 8 hem. In her lyues somewhat pei apperid, & now of hem spekip almost no man. O lorde, hov sone passib þe glory of þis worlde! Wolde God þat her lif had be accordyng to her kunnyng, for pen had pei wel studied 12 & wel radde. Hov many ben þere þat perisship in þis worlde by veyn konnyng, þat litel recchip of þe seruice of god! And for pei chese raper to be grete than meke, þerfore pei vanisshe awey in her ovne pouztes. Verily 16 he is grete, þat in himself is litel & meke, and settip at nouzt a heist of worship. Verily he is grete þat hap gret charite.¹ Verily he is prudent þat demep al erpely þinges as stinking donge, so þat he mowe wynne 20 crist. And he is verily wel lerned, þat dop þe wille of God and forsakiþ his ovne.

Chapter IV — Of prudence in mannys workes

it is not to yeue credence to euery worde, ner to Hit euery stering; but euery þinge is to be peysed after God warly & by leyser. Allas ! euel of a noper man is raper³ bileued þan good & excusid by infirmite. But 28 þe parfite bileuep not lightly at þinges þat men tellip, for þei knowip mannys infirmite redy to euel & sliding ynow in wordes.5 Herto it longip also not to leue euery 1 The order of these two sentences is here inverted. The order in C is that of the original. 2 C. 'providence.' C. 'sundre.' 4 So also C. The Latin is-'ita infirmi sumus.' 6 Both A and C omit the sentence- Magna sapientia non

I. v.] Of the Reading of Holy Scriptures. others too readily. mannys wordes, ner þat þat he herip or bileuip lightly Believe not evil of to tell opir men. Haue þi counseile with a wise man & a man of conscience, and seche raper to be tauzt 4 of þy better þan to folowe pine ovne adinuencions. Gode lif makip a man wise after god & expert in many þinges. The more meke þat a man is & þe more suget to god, þe more wise he shal be in all þinges &

Chapter V — Of redyng of scriptures

Trouþe is to be sou3t in holy writinges, & not in¹ eloquence. Euery holy writyng owip to be radde 12 with þe same spirit wherewip it was made. We owin in scriptures raper to seke profitabilnes þan highnes of langage. We owe as gladly to rede simple and dcuoute bokes as hye bokes & profounde sentences. Lete not 16 þe auctorite of hym þat writip, wheper he be of gret letture or litel, change by conceyt, but lete þe loue of pure trouþe drawe þe to þe loue of God. Aske not who seide thus, but take hede what is scide. Man 20 passip, but þe trouþe of our lorde abidip euerlastingly. God spekip to us in diuerse wises, withoute excepcion² of persones. Oure curiosite ofte tymes in redyng of scriptures deceiuep us, in þat we serche curiouse sen- 24 tence, where it is to be passed ouer simply & not curiously enqueride. If þou wolt drawe profit in redyng, rede mekely, simply & treuly, not desiring to haue a name of connyng. Aske gladly, & here,³ hold- 28 ing by pees. And lete not þe paraboles of eldir men displese þe, for þei are not brouzt furpe wiþouten cause. esse praecipitem in agendis, nec pertinaciter in propriis stare sensibus.' 1 The translator here mistakes the sense. He takes 'eloquentia' for an Abl. 2 C rightly has 'accepcion.' 3 The translator omits the words 'verba sanctorum.' Read, not for curiosity, but to learn the truth.

8 Of Inordinate Affections. Of Vain Hope and Pride. [I. vi, vii. The proud and covetous cannot rest. Self-denial alone

Chapter VI — Of inordynate affeccions

Wh han euer a man couetip eny þing inordinatly, anoon he is unrestid in himself. The proude man & coueitouse man hap neuere rest; þe poure man 4 & meke in spirite is delited in multitude of pes. The man þat is not parfitly dede in himself is sone temptid & sone ouercomen in smale þinges & of litel price. He þat is febil in spirit & yit in maner flesshely 8 inclined to sensible þinges, may not liztly withdrawe him holy from erpely desires. Wherfore ofte tymes, whan he withdrawip a litel, he is sory; & hap disdeyne when eny man withstondip his wille. And if he op- 12 teyne þat he desirip, anoon he is greued in his conscience put he hap folowed his ovne passion, þe whiche helpip noping to be pees þat he hap sou3t. Wherfore in wipstonding of passions stondip very pees of herte & not in 16 servinge hem. Wherfore þere is no pees in þe herte of þe flesshly man, ner in hym þat is all yeuen to outwarde þinges, but in þe fervent spiritual man.

Chapter VII

Harvey not ashamed to serue opir men for e is veyne þat puttip his hope in men or in creatures. Be þe loue of Ihesu crist, & to be seen poure in þis worlde. 24 Stonde not upon þiself, but sette by trust in god. Do þat in þe is, & god shal be nye to by gode wille. Truste not in þin ovne konnyng, ner in þe wilynes of God giveth grace eny man livyng: but raper in þe grace of god, þat helpip 28 to the humble. meke folke, & makip lowe hem þat presumyp of hemself. Rcioyce þe not in richesses if þou haue eny, ner in frendes if þei be mi3ty; but in god þat zeuip al þinges, & aboue al þinges desirep to 3eue himself. Lifte 32 not up þiself of gretnes ner of beute of body, þe whiche is corrupte & defouled with a litel siknes. Plese not

I. viii.] Of Shunning too much Familiarity. thy natural gifts, þiself of abilite or of witte, lest þou displese god, of Be not proud of whom comep all good þat þou hast naturely. Accounte not þi self better þan opir, lest perauenture þou works. 4 be had worse in þe sizt of god, þat knowip what is in man. Be not proude of gode werkes; for opir weyes nor of thy good are goddes iuggementes & opir wise mannes, for ofte tymes þat plesip man displesip god. Yf eny gode 8 þinges þou haue, bileue better þinges of opir, þat þʊu mowe kepe mekenes. It shal not noye þe if þou sette þe under all men. It mist hindre þe muche if þou sette þi self afore opir. Contynual pees is with þe meke 12 man; but in þþe herte of þe proude man is ofte envie and indignacion.

Chapter VIII

but meue by hewe not þin herte to euery man, cause to him þat is wise & dredip god. Be rare amonge yonge peple & straunge folkes. Blaundisshe not riche men, & appiere not before grete men; but 20 acompeny þiself wiþ meke & symple men,2 and trete of such þinges as longip to edificacion. Be not familier to eny womman; but generaly commende alle gode wommen to god. Desire to be familier with god & with 24 his aungeles, & eschue knouleche of men. Charite is to be had to all men, but familiarite is not expedient. It happenip som tyme þat a persone unknowen shinep by bright fame, whos presence offendip & makip derke 28 þe eyen of þe beholders. We hope som tyme to plese opir of oure beyng & livyng togidres, & ofte tymes we begynne to displese porugh ungodely maners founden in us. 1 C. 'over.' 2 Here some words of the original are omitted, which in C are rendered—' with deuoute and welle manerde men.' Be familiar only with God and his angels.

Of Obedience. Of Shunning Superfluous Talk. [I. ix, x. and obey those

Chapter IX — Of obedience & subieccioun

Hit it is rizt a gret þinge a man to stonde under obedience & lyue under a prelate, & not be at his ovne liberte. It is muche more sure to stonde in 4 subieccioun þan in prelacie. Many are under obedience more of necessite þan of charite; and pei haue peyne, & sone & li3tly gretchin,¹ & shul neuere gete liberte of mynde, til þei with al her herte subdue hem² 8 Distrust thyself, for god. Renne here & þere, þou shalt neure finde quietnes³ but in meke subieccion under a prelate. Ymaginacion & changing of places hap deceyued many oon. True it is þat euery man after his ovne witte is 12 inclined most to hem put felip as he dope: but [if]4 god be amonge us, it is nedful to us somm tyme to forsake oure owne felyng for þe good of pees. Who is so wise þat may fully knowe all þinges? Wherfore truste not 16 to muche in thin ovne felyng, but desire gladly to here opir mennys felinges. Yf þy felyng be goode, & þou for god leuest þat, & folowist anoper mannys felynge, þou shalt more profite þerby. I haue herde ofte tymes 20 It is safer to take put it is more sure to here and to take counseile þan to yeue counseile. It may wel be þat euery man fele counsel than to give it. wel; but a man no wise to agre to opir men, when reson & þe maner5 askiþ, is token of pride & obstinacie. 24

Chapter X — Of eschuinge of superfluite of wordes

schue þou noyse & þe prees of men as muche as ESC þou maist; ffor tretyng and talking of seculer 28 dedes, þouз bei be brou3t furpe wiþ true & simple intencion, lettip muche. For we bip sone defoiled & lad into vanite. I haue willed me ofte tymes to haue 2 C. 'hemselfe,' 1 C. 'gruccheth.' 3 C. 'quiete.' The word seems to have been altered in D. 4 This word is supplied from C. 6 C rightly has 'matier.' 6 C. 'prese.'

I. xi.] Of the obtaining of Peace and Spiritual Profit. 11 holde my pes, & not to haue be amonge men. But why speke we & talke we togidres so gladly, sip we come but seldom home to silence wiþ oute hurting of 4 conscience? Therfore we talke so ofte togidres, for by suche spekyng togidre we seke comfort eiper¹ of oþer, & to releue þe hert þat is made wery wiþ diuerse pouztes. And we speke muche of suche þinges as we loue or 8 desire, or suche þinges as are contrary to us. But allas! ofte tymes veinly & unfruytfully. For suche outwarde comfort is a gret hindring of inwarde & hevenly consolacion; and þerfore we owe to wake & to praie, þat 12 oure tyme passe not idely. If it be leful & expedient Silence is often better than speech. that tend to edify. to speke, speke of suche þinges as longip to edificacion. Speak of things Euel use & taking noon hede of oure gostly encrece & profityng dop muche to evel [kepinge]² of oure mouþes. 16 Neuerpeless deuoute collacion of spiritual þinges, namely where men of oo. soule & oo. spirit are feloushiped togidres in god, helpiþ gretly to spirituel profitinge.

Chapter XI — Of pes to be goten and zele of profityng

W e shulde haue muche pes, if we were not occupied wiþ oþer mennys dedys & saicnges, þat longip not to oure cure. Hou may he longe abide in 24 pes þat medlip him of opir mennes cures, put sekip occasions outwarde & seldom gadrip [him] wiþ in himself? Blisful are þe simple, for þei shul haue muche pes. Why wer som holy men somtyme so parfit & so contem- 28 platiue, but for þei studied to mortefie hemself in al wises fro erpely desires? And þerfore pei miзt take hede to hemself, & cleue to god wiþ al þe inwarde of her hertes. But we are occupied with oure ovne 1 C. 'every.' 2 Supplied from C. 3 'Ner þe later' or 'nerþelat' is usually found in C, where 'Nevertheles' occurs in D. Butner þe later' also occurs sometimes in D. 4 Supplied from C. Be not occupied doings and with other men's sayings.

12 Of the obtaining of Peace and Spiritual Profit. [1. xi. We are too much entangled in earthly cares, and too easily discouraged in spiritual things. We should daily grow in grace. passions & are busied ouermuche in transitory þinges. Also seldom it is þat we ouercome eny vice parfitly. And we tende not euery day to encrece, & þerfore we abide colde & leude.¹ Yf we were parfitly dede to our- 4 self & not intriked to muche wiþ outwarde þinges, þan mist we sauoure godly þinges, and somewhat bo expert of heuenly contemplacion. The hole & þe grettist impediment is for we are not fre fro passions & 8 concupiscences, ner we enforce not ourself to entre in to þe way of holy men & seintes. Also whan þere comeþ a litel aduersite, we bip anon prowen doun, & turne us to seke mannes comfort. If we wolde enforce ns to 12 stonde in bateile as misty men, we shuld se verily þe helpe of our lorde come from heuene; for he is redy to helpe at hem þat fiztip for him & trustip in his grace, þat suffrip us to haue occasions of fisting, þat we mowe 16 haue þe victory. If we put þe profitinge of religion allone in outwarde obseruaunces, our deuocion shal sone haue an ende. But lete us sette þe axe to þe rote, put we, purged of our passions, mowe haue a peisible mynde. 20 If euery 3ere we destroied groundely o. vice, we shuld sone be parfit men. But ofte tyme we fele þe contrary, for we finde our self better & purer in þe begynnyng of our conuersion þan after many yeres of our pro- 24 fession. Oure feruour & oure profitynge owith² to encresce daily, but now it semep a gret þinge if we mowe haue a parte of our first fervour. If we wolde in þe begynnyng putte to a litel violence, we shulde 28 mowe do all þinges aftirwarde wiþ esynes and gladnes. It is greuous to leue þinges acustummed, but it is more greuous a man to do azenst his oune wille. But if þou ouercome not smale þinges & list þinges, whan shalt 32 þou ouercome harder þinges? Withstonde pyne inclinacion & unlerne evel custom, lest litel & litel it bringe 1 C correctly has 'lewke.' The Latin is 'tepidi.' 2 C. 'owed.'

I. xii, xiii.] Of the Profit of Adversity. Of resisting Temptation. 13 þe to gretter difficultie. O if þou woldist take hede hou moche pes þou shuldist gete to þiself & hou moche gladnes þou shuldist cause to oþer men in having þiself 4 wel, I suppose þat þou woldist be more besy aboute

Chapter XII — Of þe profit of aduersite

8 Hi it is good to us þat we haue som tyme greuaunces 8 & contrarietes; for ofte tymes pei calle a man into himself, þat he mowe knowe himself to be in an exile, & put he put not his trust in eny erþely þinge. It is good put som tyme we suffre ayenseiers, & þat men fele 12 of us evel & unparfitly; yea, þouз we do wel & menc wel. suche þinges helpiþ ofte tymes to mekenes & defendip us fro veyne glory; for þan we seke better þe inwarde witnes god, whan we ben litel sette by out- 16 warde of men & litel credence is youen to us. Therfore a man owep to ferme himself in god, so þat him nedith not to seke eny consolacions outewarde. Whan a man wel disposed is troubled, temptid, or vexid wiþ 20 evel pouztes, þan he understondip god more necessary unto him, withoute whom he parceuep þat he may no gode þinge do; þan he morniþ, þan he wailip, & þan he praiep for þe miseries put he suffrip. Than also it 24 weriep him to lyve eny lengere; he desirip depe, put he mizt be dissolued & be wiþ crist. Than also he parceuith certainly þat parfit surete ner ful pes may not be

Chapter XIII

13 xiii. H þe while put we are in his worlde, we mowc not be wiþoute tribulacion & temptacion. As it 32 is writen in Iob, 'Temptacion is mannys lif in erpe.' & þerfore euery man owip to be besy aboute his temptacions & wake in praiers, put þe enemy finde no place Even unjust gaintimes good for us. saying is some- Trouble and temptation make us feel the need of God's grace.

Temptation is often profitable. The root of temptation is in ourselves. Of resisting Temptation. of deceyuyng, for he slepip neuere, but gop aboute sekyng whom he may deuoure. There is no man so parfit ner so holy but þat som tyme hap temptacions, & we mowe not fully lacke hem. Neuerpeles temptacions 4 are ofte tymes rizt profitable to man, þou3 þei be hevy & greuous, for in hem a man is mekid, purged & sharply tau3t. AH holy men han gon & profited by many tribulacions & temptacions; & pei þat mist not 8 wel suffre temptacion were made men repreued & failed in her way. Ncipere is none ordir so holy, ner no place so sure ne² secrete, but þere bip temptacions or aduersites. There is no man aH sure fro temptacions 12 whiles he lyuep; for in ourself is wherof we be tempted, sip we are borne in concupiscence. Whan oon tribulacion or temptacion gop, a noper comep, and euer somwhat shul we haue to suffre, for we loste þe good of 16 felicite. Many men sekip to ouercome temptacions onely by fleyng of hem, & fallip muche more greuously in hem. By onely fleying we mowe not ouercome, but by pacience & mekenes we shul be strengere þan 20 all oure enemyes. He put onely outwarde declinep fro aH temptacion, & takip it not up by the rote, shal litel profite; but raper temptacions shul come upon him ayen, and he shal fele worse & worse. Thou shalt 24 ouercome hem better litel & litel by pacience & longanimyte, wiþ þe helpe of god, þan wiþ duresse & þin oune importunitie. In temptacion ofte tymes aske counseile. Be not harde to him þat is tempted, but 28 Pity and comfort 3eue him comfort, as þou wilte³ to be doon to be. The begynnyng of all temptacions is inconstance of herte & litel trust in god, for as a ship wiþoute gouernaunce is stired hiderwarde & piderwarde wiþ þe wawes, so a 32 man þat is remysse & holdip not stedfastly his purpos is dyuersely tempted. ffire preuep golde, & temptacion Fleeing before temptation will not save us. others who are tempted. 1 C. 'to deceyve þe.' 'sure ne' is not in C. 3 C.woldest wille.'

Of resisting Temptation. preuep þe riztwise man. Ofte tymes we wote neuer what liep in oure power to do, but temptacion openip what we be. Neuerpeles we owe to wake principaly aboute 4 þe begynnyng, for þan is þe enemy soonest ouercome, if he be not suffrid to entre unto þe dore of þe mynde, Principiis obela. but anon as he knockip, lete mete him at entre.¹ ffirst þere comep to mynde a symple þouзt, after þat a 8 stronge ymaginacion, & than delectacion, & a shreude meving & assentyng. So þe wicked enemy, whiles he is not wipstonded in þe begynnyng, entrip in litel & litel til he be all inne; and þe lenger þat a man tariep 12 in wipstonding, þe more feble he waxip continually, & his enemy ayenst him more misty. Somme men haue most greuous temptacions in þe begynnyng of her conuersion, somme in þe ende. Somme by all her lif 16 hap non ese. Many men are tempt:d ful esily, after þe wisdom and equite of þe ordynaunce of god, þat peisip þe states & merytes of men, and ordeinep all þinges to þe helpe of his chosen children. Wherfore we owe not 20 to dispeire whan we ben temptid, but þe more feruently pray god, put he vouche saf to helpe us in eueri tribulacion, for he, as seint poule seith, shal make in tribulacion suche profityng, þat we shul² suffre it & abide 24 it. Wherfore lete us meke oure soules under þe misty honde of god in euery tribulacion & temptacion, for hem put are meke in spirit he shal saue & enhaunce. In temptacions & tribulacions is preued howe muche a 28 man profitip; and þere is most merite, & vertu is beste shewed. It is no gret þinge if a man be deuoute & fervent, if he fele non hevynes; but if he suffre 1 Both C and D omit the quotation from Ovid— 'Unde quidam dixit: Principiis obsta; sero medicina paratur.' The line 'Cum mala per longas invaluere moras' which is necessary to complete the sense. and is added in some editions, is not in the Autograph of à Kempis. 2 After 'shul,' C has 'mowe.' Do not despair but pray more fervently. when tempted,

Judge thyself rather than thy neighbour. Of avoiding Rash Judgment. paciently in tyme of aduersitie, þere is hope of gret profityng. Somme men are preserued from gret temptacions, & in smale are daily ouercomen, put so made meke truste neuere in hemself in gret þinges, þat are 4 founde feble in so litel þinges.

Chapter XIV — Of fleying of temerary iugement

Bowe to & bez deme, of open Dowe þin eyen to þiself, & be not a demer of oþer 8 mennes dedes. In demyng opir men, a man laborip in veyn, ofte tymes errip and li3tly synnep; but in demyng & discussyng a man self, euere he laboriþ fruytuously. As it liep in our herte, so for þe most 12 parte we deme; & li3tly we lese true iugement for propre loue. If god were euer þe true entencion of oure desire, we wolde not li3tly be troubled for wipstondyng of oure ovne witte. But ofte tymes 16 somwhat is hidde wiþ infurpe or comep wiþoute furpe, put also drawip us. Many priucly sekip hemself in þinges þat þey done, & wote not þerof. It semep hem also to stonde in her gode pes, whan att 20 þinges fallip after her wille & her feling. And if it falle oþer wise þan þey desire, þei are sone mevid & sory. For diuersite of opinyons & of wittes ofte tymes growip dissencions bitwene frendes & neigh- 24 bours, bitwene religiouse and deuoute peple. Olde custom is harde to breke, & almost no man wol be lad opir wyse þan him semep himself. If þou leene more Lean not on thine to þin ovne reson þan to þe subiectiue vertu of Ihesu 28 own reason. crist, it wol be late or þou be a man illuminate, for god wol haue us parfitly suget to him, & by loue inflammate passe al maner mannys reson. 1 Here is added in margin, 'to inconuenyeus.' This is not in C.

Chapter XV

Eval is not tones loue. vel is not to be doon for no þinge in þis worlde, Ε ner for mannes loue. For¹ þe profit of him þat 4 is nedy a gode werke may som tyme be lefte or elles chaunged for be better; for in þis maner of wise þe gode worke is not destroied but chaunged. Wiþoute charite þe outward werke auailip nou3t; but what 8 euer be doon of charite, be it neuer so simple, ner so litel, al is fructuose. For god peisip² more of hou gret charite a man dop a werke þan hov gret a werke he dop. He þat louep muche dop muche, and he dop 12 muche þat dop a þinge wel. He dop wel þat seruep more þe commou wele þan his oune wele. Ofte tymes it semep to be charite, & it is carnalite; for carnal inclinacion, propre wille, hope of rewarde, affeccion of 16 profyt, are but seldoin oute of þe way, but euere redy. He þat hap very & parfit charite sekith himself in no þynge, but oonly desirep þe glory of god in at þinges & aboue at þinges. Also he hap envie to no man, for 20 he louep no propre ner pryvate ioy; ner he wol not ioy in himself, but aboue all þinges he desirip to be made blisful in god. He ascriuep to no man eny good þinge, but holy referrip at þynges to god, of whom þei 24 proceden originaly, in whom all seintes restip finaly. O he þat had verrely þat konnyng³ of charite, shuld treuly fele þat al erþely þinges are ful of vanyte.

Chapter XVI — Of beringe of opir mennes infirmites and defautes

Suche as a uche þinges as a man may not amende in himself & in opir, he owip to suffre paciently, til god 1 C. 'Thogh for.' 2 C. 'preisip.' But D is right. Lat. ' pensat.' 3 The Latin is 'scintillam.' The translator must have read the word 'scientiam.' 4 C. verily and truely.' Not the value of important, but the work is most the spirit in which it is done. Seek not thyself, but the glory of God. IMITATION.

Bear with perverse brethren; times to bear with thee. Of bearing with the Defects of Others. [I. xvi. ordeyne þe contrarye. Thenke perauenture þat it is bettir to þe to suffre such contrarieties for þi preuing & þi pacience, wiþoute þe whiche oure merites are of litel price. Neuerpeles þou owist for suche impedimentes 4 pray mekely god þat he vouche saf to helpe þe, þat þou mowe suffir benignely. If eny suche [ther be þat]i be onys or twies amonisshed, and wol not agre, ner be counseiled, striue not wiþ him, but committe att to 8 god, þat his wille and his worship be doon & had in all his seruauntes, þat can wel turne euel into god.? Studie to be pacient in suffring & beringe opir mennes others have some defautes & aH maner infirmites; for þou hast many þinges put must be suffrid of opir men. If you mowe not make þiself suche as þou woldist, hov maist þou haue a noper at þy plesaunce? Gladly we desire to haue opir men parfite, but we wol not amende oure ovne 16 defautes; we wol þat opre men be streitly correcte, and we ourself wol not be correcte. Oþer mennes large licence displesip us, but we to ourself wol have no þinge denyed put we aske. We wol haue opir restreyned 20 by statutes, & we wol suffre us in no wyse to be more restreyned. And þus it apperip hov seldom we peyse oure neighboure as ourself. If all men were parfit, what had we þan to suffre of opir men for god. Now þerfore 24 god hap ordeyned þat we shul lerne euery to bere opirs birdon, for þere is no man wiþoute defaute, no man wiþoute birden, no man sufficient to himself, no man wise ynow to himself; but we must bere 28 togidres, comforte togidre, helpe togidre, teche & amonisshe togidre. What euery man verily is, best is³ shewid by occasion of aduersite; for occasions make not a man frayle, but pei shewip what þe man is. We are more ready to amend others than our selves. We need each other, and must help each other. 1 Later, in margin. Not in C. 2 Corrected to 'good' by a later hand. 3 Later. In margin; 'fragilem' is untranslated in C also.

Chapter XVII — Of Religiouse lyf

H it behouep þat þou lerne to breke þi self in many þinges, if þou wolt accorde & kepe pes wiþ opir. 4 It is no litel þinge a man to dwelle in monasteries & congregacions, & þere to lyue wiþoute quere, & so treuly to abide to his lyues ende. Blesful is he þat þere lyuep wel & graciously endip. If þou wolt 8 stonde duely & profite, acounte þe as an exile & a pilgrym upon erpe. It bihouep þe to be a fool for crist. If þou wolt lede a religiose lif, habite & tonsure litel auailip; but chaungyng of maners, & hool mortifi- 12 cacion of þe passions, makip a very Religious man. He þat sekip opir þan purely god, & helpe of his soule, he shal not fynde but tribulacion & sorwe; ner he may not longe stonde in pes but if he enforce himself to 16 be lest & suget to aH. Thou comest¹ to serue & not to gouerne; knowe wel þat þou art called to suffre & to labore, not to be idel & telle tales. Here are men preued as golde in þe fornace, here may no man 20 stonde but yf he wol meke him self with a his

Chapter XVIII — Of þe ensamples of holy fadres

The religions must be a fool for Christ He is called to suffer and to labour. 18 xviij. eholde þe quicke ensamples of olde fadres, in þe whiche shynep very perfeccion, & þou shalt se Allas! what hov litel it is & almost nouzt þat we do. is oure lif compared to hem? Holy men & þe frendes of Think of the 28 god haue seruyd oure lorde in hongre & purst, in colde & nakednes, in labore & werynes, in wakinges & fastinges, in praiers & holy meditacions, in persecucions & many repreues. O hov many & hov greuous tribula- 32 cions suffrid apostels, martires, confessours, virgines, & all Religiouse þat wolde folowe þe steppes of crist! for 2 C. 'shone,' 1 C. 'camest.' saints of old time, 0 2

and how they bore the cross. Of the Examples of the Holy Fathers. [I. xviii. þei hated her soules, þat is to say, her bodely lyues, þat þei mizt kepe hem in to lif euerlasting. O hov streizt a lif lyued holy fadres in deserte! hov longe & hou greuous temptacions suffrid þei! hov ofte were þei vexid 4 of þe enemy! hov contynual & hou feruent praiers offrid pei to god! hov sharpe abstinences dide pei! hov gret zele & feruour had þey to spiritual profityng! hou gret¹ batelle kepte þei aboute destruccion of vices! hov 8 pure & rizt intencion helde pei to god! By þe day þei labored, and þe niztes pei yaue hem to praiers, þouз in laboryng þei cessid not from inwarde praier; euery tyme pei spendid fruytfully, euery houre to take hede 12 to god semed short, and for gret swetnes of contemplacion som tyme was foryeten þe necessite of bodely refeccion. Thei renounced at maner richesse, dignites, worshipes, frendes, & kynne; þei kepte to haue 16 nouzt of þe worlde, unnepe pei toke þat was necessary to be lyf, and sorwed to serue þe body in his necessite. Thei were poore of erþely þinges, but rizt riche in grace & vertues. Outwarde pei were nedy, but in- 20 warde pei were refreshid wiþ grace & gostly comfort. To þe worlde pei were alienes, but to god þei were familiare frendes. To hemself þei semed as nouzt & despised of þe worlde, but in þe eyen of god þey 24 semed2 preciose & chosen. Thei stode in very mekenes, pei liued in simple obedience, pei walked in charite & pacience; and þerfore euery day pey profited in spirit They were given and gate gret grace anenst³ god. They were yeuen as 28 in ensample to aH Religiose men, and þese owe to prouoke us more to lyue & profite wel þan þe gret nombre of sluggussh and leuke men to make us remysse & laxe. O hov gret was þe feruour of religion in þe 32 begynnyng of his institucion! O hov gret deuocion of praier, hou grete zele of folowynge of vertu, hov gret us for examples; 1 C. 'stronge.' 2 C. 'were.' 4 C. 'slugged.' 3 C. ⚫ayenste.'

I. xix.] Of the Exercises of a good Religious Man. discipline þat tyme proue! hou grote reuerence & obedience under reule floured in hem all! Witnessip yit pero steppes þat are lafte, put pei were verily holy 4 men & parfite men, þat fizting so doutely prewe þe worlde under foot. Nov is he accountid grete þat is not a breker of þe rule, þat can suffre paciently þat befallip.2 O þe sluggussnes³ & þe negligence of oure but how far do we 8 tyme, þat we so sone declyne from oure raper feruour, and are wery to lyue for sluggussness and werynes ! Wolde god þat þe profityng of vertu slepe not utterly in þe, þat hast seen so many ensamples of deuoute 12 men!

Chapter XIX — Of þe exercises of a gode Religiose man

The The lif of a gode Religiose man owip to shyne in 16 al maner vertu, þat he be suche inwarde as he apperip outward to men. And worþely it owip to be muche more inwarde, þan þat þat is seen outwarde. For god is oure beholder, whom souerainly we owe to 20 worshipe where euer we be, & go clene in his sight as aungeles. Euery day we owe to renewe oure purpose, & stere ourself to feruour, as þouз we had be first conuertid, & say, 'helpe me, lorde god, in my gode purpos 24 & in þy seruice, and graunte me þis day to begynne parfitly, for nou3t it is þat I haue do unto þis tyme.' After oure purpos, so is þe course of oure profityng; and he þat wol protite wel hap nede of gret diligence; for 28 if he þat purposip sadly, failip ofte tymes, what shal falle of him þat seldom or neuere purposip eny þinge sadly Neuerpeles in diuerse maners it happeniþ men 1 The Latin is 'viguit.' But C has prove,' and a later hand has changed the word in D to 'proved.' 2 C. ‘he taketh.' The orig. is 'quod accepit.' The text of D appears to have been altered here. 3 C. sluggedness.' The Latin has hodie' here as 4 Here C inserts 'þis day.' well as further down. fall below them! Every day our self-consecration should be renewed.

definite spiritual improvement in view. Of the Exercises of a good Religious Man. [I. xix. to forsake her purpos; and þou; yt appere lizt, zit it is not wiþoute som maner of hindring. The purpos of riztwise men hangep raper in þe grace of god þan in nannys ovne wisdom, in which pei truste euer in all 4 þinges þat þei dop.¹ ffor man purposip & god disposiþ, ner mannes wey is not in man. Yf an accustumed exercise be som tyme lafte by cause of pite, or for profit of our neighboure, it may sone be recouered ayen. But 8 if it be li3tly forsaken þorugh hevynes of soule or negligence, it is vituperable, & wol be founde noyous. Lete us enforce us asmuche as we can, & yit shul we liztly Always have some faile in many þinges. But euermore somwhat in cer- 12 teyn is to be purposed, & namely ayenst þo þinges þat most lette us. Oure outwarde & oure inwarde exercises bope owyn to be serched & kepte in ordir, for bope are expedient & helping to gostly profit. If þou mowe 16 not continualy gadre thiself togidre, namely som tyme do it, at lest onys2 a day, þe mornyng or be evenyng.s In þe mornyng purpose, in þe eventide discusse þe maner, what þou hast ben þis day in worde, worke, & 20 þouзt; for in þese perauenture þou hast ofte offendid þy god & þy neizbore. Girde þe as a man ayenst þe fendes wickednes. Refreyne glotonie, & þou shalt þe more esily restreyne al þe inclinacion of þe flesshe. Be 24 neuere al idel, but eiper be reding, or wrytinge, or praieng, or penkyng, or somwhat laboring for þe common profit. Bodely exercises are to be done discretly, not to be taken euenly & like of att men. Tho þat are not 28 common þinges, are not to be shewed outwarde, for priuate þinges are more surely exercised in secret wise. Neuerpeles be war þat þou be not slowe to common þinges, and more redy to priuate & singuler exercises; 32 but þo þat are due & enioyned, truly fulfille[d], yf þere Never be altogether idle. Be not absorbed in private devotion, to the neglect of the service of thy brethren. * C. 'ones.' 'or purposeth' is added in C. 4 The d is supplied from C. 3 C. 'evontide.'

I. xix, xx.] Of the love of Silence and Solitude. be vacant tyme, zelde þe to þiself as by deuocion desirip. AH mowe not haue o. maner exercise, but oon þis, a noper þat, as according. Also for congruence [of 4 tyme]¹ diuersite of exercises plesiþ, for somme are more sauory in festiuale days, and somme in feriał. Oþer we nedip in tyme of temptacion, oþer in tyme of pes & quietnes. Oþer we must þenke whan we are sory, 8 & oþer whan we are gladde in oure lorde. In principale festes gode exercices owip to he renewed, & þe helpe of þe seintes more feruently to be sought. From feste into feste we owe to purpose, as þouз we shuld þat 12 tyme passe oute of his worlde, & go to þe fest euerlastinge. þerfore we owe to arraie ourself more bisely in deuoute werkes, & lyue be more deuoutly, and kepe every obseruaunce þe more streiztly, as we þat shal in 16 haste receyue þe rewarde for our laboure. And if it be delaied, lete us accounte ourself as men not fully redy, and unworpi to come to so gret a glory, þe whiche shal be reueled in us in tyme ordeined; and lete us studie Study to be found 20 to make us redy to go out of þe worlde.2 'Blisful is put seruaunt,' saip luke, 'whom oure lorde, whan he comep, findip wakyng, for I say yow verily, he shal sette him aboue all his goodes.'

Chapter XX — Of loue of silence, and to be allone

cke þe a conuenient tyme to take hede to þiself, 28 curiose þinges, & rede suche maters þat raper 3eucp compunccion þan occupacion. Yf þou wiþdrawe þiself fro voide spekinges & idel circuites, & fro vanites & herynge of tydinges, þou shalt finde tyme sufficient 32 & covenable for to haue swete meditacions. The grete holy men, where as pei mizt, þei flcdde mennes fclou- 2 C.body.' 1 Later hand. Not in C. watching. Read, not things things edifying. curious, but

Rather be silent than speak; rather stay at home than go abroad. Beware of false security. Of the Love of Silence and Solitude. [I. xx. ship, & chace¹ to lyue to god in secret places. Oon seide, as ofte tymes as I was amonge men, I come² a lasse man,' þat is to say lesse³ holy. This we finde by experience whan we talke eny while. It is liztlier 4 a man ay to be still þan to not excede in wordes. It is more lizt a man to abide priuely atte home þan sufficiently to kepe himself beyng oute. Wherfore who euere purpose to come to inwarde & to spiritual 8 þinges, it bihouep him to decline fro þe cumpany of peples with Ihesu. No man apierip surely outwarde but he þat louep gladly to abide at home. No man spekep surely but he put is glad to holde 12 his pes. No man is surely aboue but he þat wol gladly be binepe. No man surely comaundip but he þat hap lerned to obeye. No man ioyep surely but if he haue witnes of gode conscience. Neuerpeles þe 16 surete of holy men was neuere wiþoute drede of god, ner þei were þe lasse besy & meke in hemself þouз þei had gret vertues & grace. The surete of shrewes growip of pride & presumpcion, and in þe ende it 20 turnip into deceite. Promitte neuer þiself surete in þis worlde, þouз þou seme a gode religious man or a deuoute heremyte. Ofte tymes bei þat are best in mannys estimacion fallen most perilously for her owne6 24 trust. Wherfore it is not profitable þat pei lacke uttirly temptacions, but ofte tymes be impugned, lest þei be to seure & lest þei be lifte up by pride, ner lete hem not liztly decline to outwarde consolacions. who þat neuer sou3t transitory gladnes, who þat neuer occupied him in þe worlde, hov gode a conscience shuld he kepe! O he þat wolde kutte awcy al maner of veyne besines, and wolde penke al onely on gostly & 32 2 C. 'came.' 1 C.'chase.' 3 In margin; 'lasse' in text of C. 4 For 'ay to be,' C has 'to be alle.' O 28 6 For cumpany of peple' C has 'prees.' D has been altered here. 6 C. 'overgrete.'

I. xx.] Of the Love of Silence and Solitude. godly þinges, and sette al his hope in god, hov gret pes and quiete shuld he haue! There is no man worby heuenly comfort but he diligently exercise him- 4 self in holy compunction. If þou hertly be compuncte, closet.' entre into þy pryue closet, exclude al worldly noyce, as Enter into thy it is writen, Be ye compuncte in your pryue couches'; þou shalt finde þere þat wiþouten þou shalt ofte tymes 8 lese. The celle wel continued waxip swete, and þe celle evel kepte engendrip werynes. If in þe begynnyng of þi conuersion þou kepe þi celle & dwelle wel perin, it shal be to þe afterwarde as a dere & wel biloucd 12 frende & most plesant solace. In silence & quiete profitip þe deuoute soule, & lernip þe priuctes of scriptures; þere he findeþ þe flodes of teres, wherwip by euery niзt he mowe wasshe & clense hymself, þat 16 he mowe be þe more familiar to his maker þat he wipdrawip him fer fro seculer noyce. He þat withdrawip himself from frendes & knowen men, god shal nye unto him, wiþ his holy aungeles. Better it is a 20 man to be hidde & take cure of hymself, þan taking or be seen. non hede of himself to worche wondres. It is commendable a man of religion seldom to go oute, to fle to Seek not to see be seen, & not wille to se men. Wherto wolt þou se 24 þat þe is not leful to haue? The worlde passip & his concupiscence. The desires of sensualite drawen to walking aboute; but whan þe houre is passed, what comep porof but grucching of conscience & dispersion 28 of herte? A glad goinge oute ofte tymes bringip furbe a sorful comyng home, and a glad wakyng ouer even bringiþ fure a sory mornyng. So euery flesshly joy entrip in plesantly, but in þe ende he bitip and 32 sleep. What maist þou se elleswhere þat fou maist not se here? lo here heuene, erpe, & all elementes, & of þese al þinges are made. What maist þou se elleswhere, put may longe abide under þe sonne? Perauen- 36 ture þou waitist to be filled; but þou shalt neuer come

Dwell with Jesus in thy cell. Let good habits supplant evil ones. Of Compunction of Heart. [I. xxi. þerto. If þou sawist all þinges put are present, what were þat but a veyn sight? Lifte up þin eyen to God on hye, & pray god for þy synnes & þy negligences; leeue veyn to þe veyn, & take þou hede to þo þinges 4 put god comaundip þe. Shitte by door upon þe, & calle to be Thesu by loue. Dwelle wiþ him in py celle, for þou shalt not fynde elleswhere so gret pes. If þou haddist not gone oute, nor herde no tidynges, þou shuldist þe 8 better abiden in pes. And sip it delitip þe oþer whiles to here newe tidynges, it bihoueþ foluyngly to suffre

Chapter XXI — Of compunceyoun of herte

f 21 xxi. þou wolt eny wise profite, kepe þe in þe drede Y¹ You it of god, & be not in to gret liberte, but refreyne þi wittes under disciplyne, & yeue not þiself to un- 16 couenable gladnes. Yeue þe to compunccion of herte, & þou shalt finde deuocion. Compunccion openip many þinges þe whiche dissolucion sone lesip. Wonder it is put a man may at eny tyme be glad, þat considrip his 20 exile & so many perels of his soule. For liztnesse of þe herte & negligence of oure defautes, we fele not þe sorowes & þe harmes of oure soules, and ofte tymes we lawhe veinly, whan we shuld by reson raper wepe. 24 There is no verrey liberte ner gode merpe but in þe drede of god, wiþ a gode conscience. BlisfuH is he þat may putte awey euery letting distraccion, and bringe himself to be onehed of holy compunccion. Blisful is 28 he þat voidip fro him al þat may defoule or greue his conscience. ffizte manly; custume is ouercome wiþ custume. If þou canst leue men, þei shul wel leue and suffre þe to do þin ovne dedes. Drawe not to be þe 32 maters of opre men, & implie not þiself in causes of grete men. Haue þyn eye first upon thiself, & amonisslic

Of Compunction of Heart. þiself spiritualy before all opir þat þou louist best. If þou haue not þe fauour of men, be not sory þerfore; but lete þis be greuous to þe, þat þou hast not þiself wel 4 & circumspectly, as it besemeth¹ þe seruaunt of god & a deuoute religiouse man to lyue. Ofte tymes it is more profitable & more sure þat a man haue not many comfortes in þis lif, after þe flesshe namly. And put we 8 haue not or þat we seldom fele godly consolacions, it is oure ovne defaute; for we seke not compunccion, ner we put not utterly awey veyn & outwarde comfortes. Knouleche þe not worpi godly consolacion, but raper 12 worpi muche tribulacion. Whan a man is parfitly compuncte, þan is at þe worlde greuous & bitter to him. A gode man findip sufficient mater of sore wing & weping; wheþir he considre himself, or penke on 16 his neighbore, he shal knowe þat no man lyuep here wiþoute tribulacion. And be more streiztly þat he considrip himself, so muche more he sorewip. Maters of riztwys sorwe and of inwarde compunccion are oure 20 synnes and oure vices, where in we lye wrapped so þat we mowe but seldom beholde heuenly þinges. If þou pouztist ofter on depe þan þou dost of longe lif, no doute but þou woldist more feruently amende þiself. Or 24 elles if þou woldist hertly beholde þe peynes of helle & There is much within and matter for sorrow around us. purgatory, I bileue þat þou woldist gladly suffre peyne, labour, & sorwe, dredynge no maner of rigour; but for þese gop not to be herte, and yit we loue blaundisshinges, 28 þerfore we remayne colde & slowe. Ofte tymes it is nede of spirit wherof þe wrecchid body so liztly compleinep. Pray þerfore mekely to oure lorde, þat he Pray for a spirit zeue þe þe spirit of compunccion, & say wiþ þe prophete, 32' ffede me, lorde, wiþ þe brede of teres, & 3eue me drinke in teres in mesure.' 1 In margin. C has 'sat,' which seems to have stood originally in D. * 'Purgatory' is erased in C. of penitence.

Human life is wretched. Of the Consideration of Human Misery. [I. xxii. Of consideracion of mannes misery.

Chapter XXII

recchid þou art where euere þou be, & whipersoeuer þou turne þe, but yf þou turne þe to god. 4 What art þou troublid, þat al þinge comep not to be as þou willest or desirist? who is þat, þat hap at þinge at his ovne wille? neiper I ner þou, ner no man in erpe; þere is no man in þis worlde wiþoute som maner of tribu- 8 lacion or anguisshe, þouз he be kinge or pope. Then who is in best cas for sope he þat may suffre eny þinge for goddis sake. Lorde, now þere are many weike folke that seyne, 'O hov gode a lif þat man hap, hov 12 grete, hov riche, hov misty, hov hye he is!' But beholde heuenly godes, & þou shalt se þat al þese temporal godes bip as noon, but þei bip ful uncertain, & more grevinge þan esynge, for þei are neuere had 16 wiþoute besynes and drede. It is mannys felicite to haue temporal godes in abundaunce, but mediocrite sufficiþ him. Verily it is a misery to lyue upon erpe. The more spiritual þat a man wol be, þe more this 20 present lif apperip bitter; for he felip better & seep more clerly þe defautes of mannys corrupcion. For to ete, to drinke, to wake, to slepe, to reste, to labore, & to be soget to be necessites of kynde is very misery, and 24 an affliccion to a deuoute man, þat wolde fayn be lose & fre fro synne. The inwarde man is ful sorc greued wiþ bodely necessites in þis worlde. Wherfore þe prophete praiep deuoutly þat he mowe be fre fro hem, 28 saieng: Lorde, delyuere me fro my necessites.' But wo Woe to them who to hem þat knowe not her misery, but more wo to hem love this miserable life! þat louep þis misery & þis corruptible lif. ffor þere bep somme þat so hertly clippip þis wrecchid lif þat pouze 32 pei mowe unnepe haue her necessaries wiþ laboringe, yea & beggyng, yet if þey mist lyue here euere, pei wolde 1Pope' is partly erased in C.

I. xxii.] Of the Consideration of Human Misery. take none hede of þe rcme of heucne. O þe madde men & oute of true bileue, þat lyne so depely in erpely þinges þat þei sauore non heuenly þinges. But þese 4 wrecches zit in þe ende shul greuously fele, hov nouzt it was & hov vile þat þei haue loued. But þe seintes of god & al deuoute men & frendes of crist, haue not take hede to þat put plesip þe flesshe, ner to hem put 8 haue floured in þys worlde; but al her hope & al her intencion hap be to þinges euerlastynge. AH her desire seen and abiding. was borne up to þinges inuisible & abiding, lest by loue Desire things unof þinges visible þei were drawen to þese lowest þinges. 12 Broþer, lese not þi confidence of profityng to spiritual þinges zit hast þou tyme & houre; why wolt þou tary þy purpos til to morow? Arise & begynne anone, & say, 'Now is tyme of [doinge, now is time of]¹ purg- Be up and doing. 16 ynge, now is tyme of amendyng.' Whan þou art euel at ese, þan sey,' Now is tyme of merite.' Thou must go proghe2 fyre & water or þou come to refresshing. But if þou do force to þiself, þou shalt neuere ouercome vice. 20 Al þe while put we bere þis fraiel body, we can not be wiþoute synne, ner lyue wiþoute hevynes & sorwe. We wolde gladly haue quiet from al misery, but for as muche as by synne we loste innocence, we loste also 24 very blesfulnes; þerfore we must kepe pacience & abide þe mercy of god, til þys wickednes go away, & þis mortalite be swolwyd up of lyfe. O hov gret is mannys frailte þat is prone & redy to vices! þis day þou art 28 shryuen of þy synnes, and to morow þou dost like synnes ayen. Now þou purposist to be ware, & wiþin ij. houres þou dost as þouз þou haddest neuer taken suche purpos. Wherfore we haue gret cause to meke 32 ourself [and never to feele any grete hinge of oure selfe], for we bip so frail & so unstable. Also it may * C. 'bi.' 32 hours.' 1 Supplied from C. The text has been altered in D. · The Latin is post horam.' 4 Supplied from C.

is not yet. Of Meditation on Death. sone be loste by negligence put is unnepe goten in grete tyme by grace. What shal falle of us in þe ende þat are The time for rest sluggussh¹ so eerly? Wo be to us, þat þus wol decline to reste, as þouз þere were pes & surete, sip þere apperip 4 zit no steppe of very holines in oure conuersacion. It were nede þat we were nowe enformed as yonge nouyces to gode maners, if perauenture þere were eny hope of amendement to come, or of more spiritual profitynge. 8 Live as if thou wert to die forth-

Chapter XXIII — Of meditacion of deth

This day a man is, & to morow he apperip not. Ful sone shal þis be fulfilled in þe; loke whether þou canst do opir wise.2 And whan man is oute of sizt, sone 12 he passip oute of mynde. O þe dulnesse & þe hardenes of mannes herte, put onely penkip on þinges present, & prouidip not more for þinges to come! Thou shuldist haue þe so in euery dede & euery þouзt, as þouз þou 16 shuldist dye anon. If þou haddist a gode conscience, þou shuldist not moche drede depe. It is better to eschue synnes þan to fle depe.³ If þou be not redy to day, how shalt þou be redy to morow? The morwe is 20 a day uncerteyn, & what wost þou if þou shalt lyue to morwe? What auailip it to lyue longe, when ther ys lyte amendment? A longe lif amendip not at all tyme, but som tyme encrescit synne. Wolde god 24 þat we lyued wel in þis worlde o. day! Many men acountin þe 3eres of her conuersion, but ofte tymes litel is þe fruyt of amendement. If it be dredful to dye, perauenture it is more perilous to lyue longe. Blisful is 28 he þat hap þe houre of his depe euere before his eyen, & þat euery day disposep himself to dye If þou haue seen eny man dye, penkip þat þou shalt go þe same wey. 1 C. 'slugged.' The word has been altered in D. 2 The order in the opening sentences in both C and D differs from that in the Latin. 3 This sentence is omitted in C. 4C has, if we amende but litel.' D has been altered here.

Of Meditation on Death. Whan it is mornyng, wene þiself þat þou shalt not come to be even. And whan even comeþ be not bolde to be here¹ þiself the mornyng. Wherfore be euere 4 redy, & lyue so þat depe finde þe neuer unredy. Many men dien sodenly & unavised; for what houre we wene not þe sonne of man shal come. Whan þat last houre comep, þʊu shalt begynne to fele al oþer wise 8 of þy lif þat is passed, & þou shalt gretly sorwe þat þou hast be so remysse & so negligent. O hov blessed is he, þat laborip to be suche in his lyf as he desirip to be founde in his depe! These shul 3eue gret trust to 12 dye, parfit contempte of þe worlde, feruent desire of profitynge in vertues, loue of discipline, labour of penaunce, promptitude of obedience, denyeng of himself, beryng of al maner aducrsite for þe loue of crist. 16 While þou art hool, þou maist do muche good; but whan þou art syke, I wote not what þou maist do. ffewe þere bip þat are amendid by siknes, as þey þat gon muche a² pilgrymage are but seldom þe holier. Delaie not þe 20 helpe of þy soule for trust of frendes and of neighbours, 'We know not the day nor the hour.' Be such in life as thou wouldst be found in death. for men wol foryete þe sonner þan þou wenist. It is better now to make prouysion by tyme, & sende to fore som good, þan to truste in oþer mennes helpe. If þou 24 be not besy for þiself now, who shal be besy for þe in tyme comyng? Now tyme is rizt preciose; but allas! Time is precious. þat þou spendist it no more profitably, where in þou maist deserue where of euerlastingly to lyue. Tyme 28 shal come þat þou shalt desire o. day or an houre for þin amendement, & þou wotist not wheþir þou shalt gete it. O my dere frende, of hov gret perel maist þou make þe fre, & of hov gret drede delyuere þiself, 32 if þou be now euermore dredful & suspecte of depe! Studie to lyue so now, þat þou mowe in þe houre of depe raper ioy þan drede. Lerne now to dye to 1 An error for 'behete,' i. e. promise. C has 'byhiete.' The Latin is 'polliceri.' 2 C has 'on.'

Of Judgment, and the Punishment of Sinners. [I. xxiv. Die now to the world, and hereafter thou shalt live with Christ Behave as a pilgrim and a stranger here. þe worlde, put þan þou mowe begynne to lyue wiþ crist. Lerne now to despice all þinges, þat þou mow þan go frely to crist. Chastise now by body by penaunce, þat þou mowe þan haue certyn confidence. And, þou 4 fool, wherto penkist þou þiself to lyue longe, sip þou art sure of no day? hov many are deceiued, & ayenst all hope drawen oute of þe body! hov ofte hast þou herde men say, þat man was slaien wiþ a swerde, he 8 drouned, he falling from hye brake his nek, he in etinge sodenly waxid stif, he in pleyeng toke an ende, anoper wiþ fire, a noper wiþ yren, a noper wiþ pestilence, a noper slaien amonge peues. And so þe 12 ende of all is depe, & mannys lif passip awey sodenly as a shadowe. Who shal haue mynde on þe after þi depe, & who shal praie for þe? Do, my dere broþer, now what þou maist do, for þou wost not whan þou shalt dye, and 16 þou wost not what shal come to be after by depe. Whiles þou hast tyme, gadre riches immortale; penke no þinge but þi soule helpe; charge onely þo þinges þat longip to þi soule. Make þe now2 frendes, worshiping 20 holy seintes, & folowyng her werkes, put whan þou failist in þis lyf, þei receiue þe into euerlastinge tabernacles. Kepe þiself as a pilgrime & a geste upon þe erpe, to whom longip no þinge of worldly besynes. 24 Kepe þin herte fre & rere it up to þy god, for þou hast here non abiding cite; þider directe³ praiers & daily mornynges wiþ teres, put by spirit after þi depe mowe deserue blisfully to come to our lorde.

Chapter XXIV — Of þe iugement and of þe peynes of synners

n al þinges beholde þe ende, & hov þou shalt stonde before þe rightwise Juge, fro whom is no 32 1 'þi soule' is omitted in C. The Latin has 'quae Dei 2 C. 'new.' sunt.' 'dresse' in C. The word appears to have been altered in D.

I. xxiv.] Of Judgment, and the Punishment of Sinners. 33 þinge hid. He is not quemed wiþ ziftes, he receuep non excusacions, but þat riztwys is he shal deme. O þou most wrecchid and unsauory synner, what shalt þou 4 answcre god, knowing at þin eveles, þat som tyme art aferde of þe lokyng of a man þat is wrope? Why dost þou not prouyde for tiself ayenst þe day of dome, whan no man shal be excused ner defendid by a 8 noper,¹ but cuery mannes birden shal be ynow to himself? Now by labour is fruytful, þi weping acceptable, þi mornyng exaudible, þi sorowe is satisfactory and purgatory. He hap a gret & an holsom purgatory 12 þat paciently receyuep wronges, þat sorowip more for opir menues malice þan for his owne wronges, þat gladly praiep for his aduersaries, & hertly foryeuip his trespassours, þat tariep not to aske forgifnes of oþer, 16 þat more liztly [forgeucth]2 þan he is wrop, þat dop violence to himself, put laborip in a wises [to holde] 3 his flesshe under þe spirite. Bettir it is to kutte awey & purge by synnes & þi vices here, þan to reseruc 20 hem to be purged in tyme comyng. Verily we deceyue ourself by inordinate loue of our flesshe. What opir þinge shal þat fire deuoure but onely by synnes? þe more þat þou sparist þiself now and folowist þi flesshe, 24 þe lenger þou shalt be punysshed, & þe more mate¹e of brenyng þou reseruist. In what þinge a man hap synned, in þo þinges a man shal be punysshed. There slowe men shul be pricked wiþ brenyug prickes, and 28 glotonous men shal be turmented wiþ gret hungre & gret purst, þe lecherovs men & louers of her lustes shul be poured on wiþ brenyng picche & stynkyng brymston. And þe enviouse shul whoule for sorowe 32 as wode houndes, and þere shal no vice be but þat he shal haue his oune propre turment. There proude men shul be fulfilled wiþ aH maner shame and 1 C.'any other.' 2 In margin. C has hath mercie.' 3 In margin. C has to subdue.' IMITATION. Have thy purgatory in the present life. Every vice shall come its approhave in the life to priate punishment. D

Of Judgment, and the Punishment of Sinners. [I. xxiv. Then shall the things of this life be seen as they truly are. Suffer now, that chou mayest not suffer then. confusion. And coueitouse men shul be enstreited wiþ most wrecchid nede. There shal one houre be more greuous in peyne þan an hundred 3ere here in most laborose penaunce. þere is no rest, no consolacion to 4 dampned folke; here som tyme men cessin fro labores, & are solaced by her frendes. Be now besy & sorwing for þi synnes, þat þou mowe stonde sure in þe day of iugement wiþ blisful men. Than shul ritwise 8 mcn stonde in gret constaunce ayenst hem þat haue anguysshed hem & oppressed hem; þan shal he sitte to deme, þat now subduip him mekely to þe iugcmentes of men; þan shut þe poure & þe meke haue gret trust, 12 and þe proude man shal drede on euery syde. Than it shal appere þat he was wise in þis worlde, þat lerned for crist to be a fool and despised; þan shal plese euery tribulacion suffrid paciently for crist, and a wicked- 16 nes shal stoppe his moupe; þan shal euery deuoute man ioye & euery vnreligious man sorowe. Than shal þe flesshe put hap ben in affliccion, ioy much more þan he þat hap be norisshed in delicats¹; þan shal þe 20 vile habite shyne brizt, & þe sotel clope shal be derke; þan shal be more preised a poure cote þan a golden paleys; þan shal helpe more constant pacience þan att þe worldis mist; þan shal be heier exalted meke 24 obedience þan at worldly wisdom; þan shal more glade a man a pure & a gode conscience þan gret philosophie; þan shal peise more contempte of riches þan all þe tresour of þe erpe. Than shalt þou more be 28 comfortid of deuoute praier þan of delicat etyng; þan þou shalt raper ioy of wel kepte silence þan of longe talkyng; þan shul more auaile holy workes þan many faire wordes; þan shal more auaile streizt lif & harde 32 penaunce þan al erpely delectacion. Lerne now to suffre in a litel, þat þan þou mow be delyuered fro more greucus peynes. Preue here first what þou mowe 1 C.delices.' 2 Later.

suffre afterwardo. If þou mowe not suffre here so litel þinges, hou shalt þou mowe suffre euerlastingo turmentes? If now so litel a passion makip þe impa- 4 cient, what shal helle do þan? Lo verily þou maist not haue ij. ioys, to be delited in þis worlde, and afterwarde to regne wiþ crist. If þou haddist lyued unto now in worshipes & lustes of þe worlde, what mizt a þat 8 availe þe, if it happened þe to dye in þis moment? AH þinges þerfore are vanyte, saue to loue god & to serue him allonc. ffor he put louep god wiþ at his herte dredip neiper depe, ner turment, ncr iugement, 12 ner helle, for partit loue shal make to god a redy way & a sure comyng. He þat zit delitip to synne, it is no wondir þouз he drede depe & þe iugement. Neuerpeles it is good þat, yf loue can not reuoke be fro 16 synne, at lest leto drede do it; for he þat puttip behinde þe drede of god, may not longe stonde in good, but he shal sone renue in to þe fendes gnares. Of Zealous Amendment of our whole Life.

Chapter XXV — Of þe feruent amendement of al a manues XXV

lif Be waking & diligent in þe seruyse¹ of god, & penke If love will not keep thee from sin, let fear do it. ofte tymes wherto þou comyst2 & forsokist þe worlde. Was it not for þou woldist lyve to god, & be 24 a spirituel man? Wherfore be fervent to profityng, for Be fervent in þou shalt receyue mede for þi labores, & þan shal no more be drede ner sorowe in þi costes. Thou shalt labore now a litel, & þou shalt finde gret rest and 28 euerlasting gladnes. And if þou abyde true & fervent in worching, witoute doute god shal be true & riche in rewardynge. Thou owist to kepe a gode hope þat þou shalt come to þe victory, but it is not3 behofu to 32 make þe sure, lest þou waxe sluggussh¹ or proude. 1 C. wrongly has 'jugemente.' 2 C. 'cameste.' 3 'not' is wrongly omitted in C. C. slugged.' The word has been altered in D. spirit. 5 * D 2

Pry not into the future, but ask simply what is the will of God. Of Zealous Amendment of our whole Life. [I. xxv. There was a man in gret hevynesse, ofte tymes doutinge bitwene drede & hope. And on a tyme, encombrid with gret sorowe, he fel doun prostrate in his praiers before an auter in þe chirche; þis he pouzte in 4 his mynde, wolde god I wiste þat I shulde perseuere. And þan he herde wiþ in himself an aunswer fro god: 'What & þou wist, what woldest þou do? Do now as þou woldist do þan, & fou shalt be sure ynow.' & anon 8 he was comfortid, & committed himself to be wille of god, & þe douteful fluctuacion cessid, & he wolde no more serche curiously of þinges þat were to come, but raper studied to enquere whiche was þe wille of god 12 wel plesyng & parfit, to begynne every gode worke & to parforme it. Truste in our lorde & do godenes,' saip þe prophet, and dwelle upon þe erpe, & þou shalt be fedde in þe richesse þerof.' Oon þinge þere is þat 16 lettip many men fro profityng & feruent amendyng, horrour of difficulte, and labour of strivinge or of fizting. Thei aboue all opir profitip in vertues þat enforcip hemself most manly to ouercome þo þinges 20 þat are most greuous & most contrary to hem; for þere man most profitip, & most grace deseruip, where he ouercomep himself, & mortifiep in spirit. But a haue not licho muche to ouercome & mortific. 24 Neuerþelater a diligent louer shal be more mi3ty to profite, þouз he haue mo passions, þan he put is wel manerd, beyng lasse fervent to vertues. And ij. þinges specialy helpen to gret amending; þat is, a man to 28 wiþdrawe him wiþ violence fro suche þinges as nature is viciously inclined to, and to feruently labore for þe good put he moste nedip. Also studie most to eschue & ouercome þo þinges þat most feruently displesep 32 þe in opir men. Take by profityng in euery place, þat, Labour most fervently for the graces thou wantest most. 1 Here C has ‘ample.' · 2 C. 'yelar' (zelator). The word has been altered in D. The Latin is aemulator.'

I. xxv.] Of Zealous Amendment of our whole Life. if þou here or se a gode ensample, be ferucnt to folowe it. If þou considre eny þinge þat is to be blamed, be war þat þou do it not, and if þou do it at eny tyme, 4 studie sone to amende it. As þyn eye considrip opir folke, so oþer men notip þe. Hou swete it is, hou mery it is, to se fervent & deuoute brepren & wel manerd & under discipline, and hou sorowful & hevy it is to se 8 breþern goyng inordinatly, þat exercisen not þo þinges as pei are called to! hou noyous is it, a man to take non hede of þe purpos of his callyng, and to bowe his witte to suche þinges as are not committed to him! Haue 12 mynde on þe purpos þat þou hast taken, & euere putte before þe þe ymage of the crucifixe. Thou maist be wel asshamed, beholding þe lif of oure lorde ihesu crist, þat þou hast no more studied to conforme þe þerto, þouз þou 16 haue ben long 1 in þe way of god. The religiose man Set ever before the Crucified. thee the image of to discipline. þat intentifly & deuoutly exercisip himself in þe most holy lif & passion of oure lorde, he shal finde abundantly all þinges þat are nedfuH & profitable to him, ner 20 he shal haue no nece to seke any better þinge wiþoute Ihesu. O if ihesu crist come in to our herte, hov sone & hov sufficiently we shuld be tau3t! The negligent religiose & þe leuke hap tribulacion, & on euery syde¹ 24 suffrip annguisshe; for he lackip inwarde comfort, & Submit thyself he is forboden to seke eny outwarde. The religiose man þat is wiþoute discipline is open to a greuous falle. He þat euermore sekip þo þinges þat are most laxe and 28 most remisse, shal euer be in anguissh; for o. þinge or opir shal euermore displese. Hov dop many religiose men þat are streited under claustral discipline, lyuen abstractly, etin pourly, are cloped boistously, laboryn 32 gretly, spekyn litel, wakyn longe, risyn erly, praien longe, ofte tymes redyn & kepyn hem in al maner discipline. Take hede of þe Cartusienses, þe Cister- 1 Later. 2 The termination of the verbs in this sentence is -ep in C, not -en; they have been altered in D.

See how zealous some of the Religious are. Lukewarmness Of Zealous Amendment of our whole Life. [I. xxv. will leave thee ill at ease, but fervour will give thee peace. censes, & monkes & mynclines of diuerse religiouse, hou þei rise up euery ni3t to singe to our lorde; þerfore it is foule þat þou shuldist be sluggusse¹ in so holy a werke, where so gret multitude of religious folke 4 begynnep to ioy to god. Wolde god þat nou3t elles we had to do, but ocnly to praise our lorde ihesu crist with all our herte. Wolde god þou nedid neuer to ete, ner drinke, ner slepe, but euer preise god, & to take 8 hede to spiritual studies: þan þou shuldest be more blisful þan now, whan þou seruist þe flesshe for eny maner nede. Wolde god þat þese necessites were not, but oonly spiritual refeccions of þe soule, þe whiche we 12 allas! tastiþ ful seldon. Whan a man is comen þerto, þat he sekip his comfort of no creature, þan at first begynneþ god to sauoure him parfitly. Than also he is wel content of every chaunce, þan he wol not be glad for no 16 gret þinge, ner sory for noo litel þinge, but puttip himself holy and trustely in god, þat is to him at þinges in al þinges, to whom no þinge perisship ner diep, but all þinges lyuep to him & seruith him atte his bekenyng. 20 Haue mynde euer on þe ende, & þat tyme loste neuer comep ayen. Wiþ oute besynes & diligence shalt þou neuer gete vertues. If þou begynne to be leuke, þou begynnest to be euel at ese. But and þou yeue þiself to 24 feruour, þou shalt finde gret pes, and þou shalt fele lizter labour, for þe grace of god & loue of vertu. A feruent man & a diligent is redy to at þinges. It is more labour in wipstondyng vices & passions, þan to 28 swete in bodely labores. He þat eschuip not smale defautes, litel & litel shal slide in to gretter. þou shalt cuer ioy at even, if þou spende þe day fruytfully. Wake upon thiself, styre þiself, amonisshe þiself; and 32 hou euer it be of opir, foryete not þiself. So much þou shalt profite as þou puttist violence to þiself. 1 C. 'slugged.' The word has been altered in D.

The Second Parte (Book II)

Chapter I — iubilacion wiþinfurthe Of meke submyssion

ure lorde saip þat þe reume of god is wiþ in youe. þis wrecchid worlde, and by soule shal finde rest. Lerne to despice outwarde þinges & to conuerte þe to inwarde þinges, & þou shalt se þe reume come into þe; for þe 24 reume of god is pes & ioy in þe holi goste, þe which is not yeuen to wicked men. Crist shal come to þe, shewynge þe his consolacion, if þou make to hym with infurbe a worthy duelling place. AH hys glory & 28 worship is wiþ infurpe, & þere is his plesaunce. His visitacion is common & ofte with an inwarde man; wiþ him is his swete talkyng, graciose consolacion, muche wonderful famyliarite. Ey, þou true soule, araie by 32 soule to þi spouse, þat he vouche saaf to come to þe, 1—1 C. ‘here bigyneþ.' 2 C. 'boke.' The kingdom of God is within us.

Let Christ dwell in thee, and Him alone. Thou hast no abiding city here. Cleave not to things that pass away. Of the Inward Life. and to dwelle in þe; for þus he saiþ, 'who so louip me shal kepe my worde, & to him we shul come, and in him make our duellyng place.' Wherfore 3eue crist place, & as to a opir, holde hem oute. Whan þou hast 4 crist, þou art riche and it sufficiþ þe; he shal be þi prouisour, þy true procutour¹ in all þinges, so þat it shal not nede þe truste in man. Men are sone chaunged, & failen wiztly. Crist abidip for euere, and stondip 8 stedfastly unto þe ende. Grete trust is not to be put in a mortall2 & fraile man, þouз he be profitable, & welbiloued; ner gret sorwe to be taken, þouз som tyme he ayensay & be contrary: pey þat are þis day wiþ þe, 12 to morwe bei mow be contrary; and in contrary wise þei bip ofte tymes turned as þe wynde. Put at þy trust he shal answere in god, be he þi drede, be he þy loue; for þe, & do wel, & as best is. þou hast here no dwell- 16 ing cite, and, where euer þou be, þou art as a straungere & a pilgryme; here getist þou no rest, but if þou be inwardly oned to crist. What lokist þou aboute here, sip þis is not þe place of þi resting? In heuenly þinges 20 owip to be þin habitacioun, and at erþely are to be considred as in a maner of passing, for at þinges passen, and þou also wiþ hem. Loke þat þou cleue not to hem, lest þou be take wiþ hem & perisshe. Lete by 24 þenkyng be to þe hye god, and þi praier be lifte up unto crist wiþoute intermyssion. If þou can not beholde hye celestial þinges, reste in þe passion of crist, & dwelle gladly in hys holy woundes, for if þou fle deuoutly to 28 þe woundes & þe preciose prentes of crist, þou shalt finde gret comfort in tribulacion, nor þou shalt not gretly charge mannes despisinges, & þou shalt liztly bere bakbitinge wordes; for crist was despised of men 32 in his worlde & in his grettist nede among repreues 1 Lat. procurator.' 2 For mortall &' C has 'softe and a.' The text has been altered in D.

Of the Inward Life. forsaken of his frendes & of his knowen men. Crist wolde suffre & be despysed; and þou wolt haue aĦ men frendes and benefactors? Crist had aduersaries 4 & suffrid shreude spekers; & þou darst compleyne on eny body? Wherof shal þi pacience be crouned, if þere come non aduersite? If þou wolt suffre noon contrarie, hou shalt þou be þe frende of crist? Suffre 8 for crist and wiþ crist, if þou wolt regne wiþ crist. Yf þou haddist ones parfitly entrid in to þe inwardes of Ihesu, & haddist sauored a litel of his brennyng loue, þou woldist þan sette nouzt by þyn ovne profit 12 ner harme, but raper þou woldist ioy of repref done to þe; ffor þe loue of Ihesu makip a man sette nouzt by himself. A louer of ihesu and a very inwarde man, & fre from inordinat affeccions, may frely turne 16 himself to god, & lifte himself aboue himself in spirit, and þere reste fruibly. To whom al þinges sauoren as þei ben, not as þei are seide or trowede,2 he is very wise & tauzt more of god þan of men. He þat can 20 go wiþ infurpe & preise litel þinges withoute furþe, he sekip no places, ner abidip no tymes, to haue deuoute exercises. þe inwarde man sone gadrip himself togidre, for he neuere pourip himself holy to outwarde þinges. 24 Outwarde labour lettip not him ner nedful occupacion for þe tyme; but so as þinges comen, so he zeuep him to hem. He put is wele disposyd ande ordeynyd in foorth, he chargith not þe wykkyd & wondyrfuH 28 hauyngys & beringes of men.3 So muche is a man lette and distraite, as þinges are drawen to him. If it were wel wiþ þe, and þou were wel purged, at shulde 1 The order of the clauses is here different from that in the Latin. 2 C. 'estemed.' D has been altered here. 3 Chas-He þat is not welle disposed and ordinate with inforpe, he loveþ þe nyce and be wonderfulle havynges and berynges of men.' The translation in D corresponds with the original. The whole sentence has been erased and re-written Suffer with Christ, if thou wouldst reign with Him. Be not distracted, things. by outward in D.

Whom God will help, man cannot harm. Of Meek Submission. [II. ii, iii. turne þe to good and to profit. Many þinges as zit trouble þe & displese þe, for þou are not zit dede to þiself, ner departid from all erpely þinges. No þinge so defoulip and intrikip mannes herte as impure loue in 4 creatures. If þou forsake outwarde comfort, þou shalt mowe beholde heuenly þinges and ofte tymes haue ette not muche þerby who so be ayenst þe or wiþ Set þe, but do so & charge þat, þat god be wiþ þe. In euery þinge put þou dost, haue a goode conscience, & god shal defende þe, for him þat he wol helpe, no 12 manny's ouerth wartnes shal mowe noye. If þou can be stil & suffre, þou shalt se wiþoute eny doute þe helpe of our lorde; he knowip þe tyme & maner of helpyng þe, & þerfore þou owist to reserue þiself to him. To 16 god it longip to helpe, and to delyuere from a confusion. Ofte tymes it auailip to be keping of gretter mekenes, put opir men knowe oure defautes & repreue hem. Whan a man mekip himself for his defautes, þan 20 he pesip opir ligtly, & esily makip satisfaccion to hem. þat were displesed. The meke man god defendip & delyuerip, þe meke man he louep & comfortip, to þe God 'giveth grace meke man he bowip hyinself, to be meke man he 24 grauntip gret grace, and after his meking liftip him in glory; to be meke man he shewip his secretes, and drawip him & callip him swetly. The meke man receiuyng repreuinges or wronge or confusion is in pes 28 wel ynowe, for he stondip in god & not in þe worlde. Acounte þiself neuer to haue profited til þou fele þe lower þan al oþer. to the humble." Of a gode pesible man. Set ette þiself first in pes, opir. A pesible man &

Chapter II

shalt þou mowe þese auailip more þan a gret

Of a Good Peaceable Man. It Se lerned man. A passionat man turnip good into euel, & sone bileuip¹ euel. A gode pesible man drawip al þinges to good. He þat is wel in pes hap suspecion to 4 no man; he þat can not be content but is mevid, he is shaken wiþ many suspecions; neiþer he can be in reste, ner suffre opir to be in reste. Ofte tymes he saip þat he shuld not say, & leuep þat þat were more expedient 8 to do; he considrip what opir men owip to do, & takip non hede to his ovne charge. IIaue þerfore first zeel to þiself, & þan maist þou haue zeel to þi neizbore. þou canst wel excuse & coloure þin ovne dedes, but 12 oþer mennes excusacions þou wolt not receyue. were more riztwys first to accuse þiself & to excuse þy broþer. If þou wolt be borne, bere þou a noper. hov ferre þou art 3it fro very charite & mekenes, be 16 whiche can not be wrope, ner haue indignacion of no man, but oonly of himself. It is not gret, a man to be conuersant wiþ gode men & mylde men; for þat plesip al men naturaly, & euery man gladly hap pes wiþ hem 20 þat felip as he dope, & suche he louep. But a man to lyue pesibly with harde & oucrthwart men indisciplinate & contrariouse, is a gret grace, & a commendable & a manly dede. There are somme þat kepip hemself in 24 pes, & hap pes wiþ oþer also. And per bip somme also þat neiper haue pes hemself, ner suffre opir to haue pes; to opir þei bip greuous, but most greuous to hemself. And þere bip þat holdip her pes in hemself, & 23 studiep to reduce oþer men to pes. Neuerpeles al our pes in þis wrecchid lif is raper to be sette in meke suffryng þan in not feling contrarietes. He þat can wel suffre, shal finde most pes; he is an ouercomer of him- 32 self, lorde of þe worlde, þe frende of crist, & þe heire of hevene. 1 C. 'leveþ.' If thou wilt be borne with, bear with others. To live peaceably with the perverse, is a great grace.

Simplicity and purity are the two wings of the soul, Of A Of Pure and Simple Intention. [II. iv,

Chapter III — pure & symple intencion

4 iiij. man is lifte up from erpely þinges wiþ ij. wynges, þat are simplicite and purite. Simplicite owip to 4 be in intencion, purite in affeccion. Simplicite intendip god, purite takip him [and tasteth him].¹ þere shal no gode dede lette þe, if þou be fre wiþ infurpe fro inordinat affeccion. If þou intende ner seke no þinge elles but þe 8 plesing of god & þe profit of þy neizbore, þou shalt haue inwarde liberte. If þin hert were rizt, þan euery creature shuld be to be a mirrour of lif & a boke of holy doctrine. There is no creature so litel ner so vile, but it repre- 12 sente þe godenes of god. If þou were inwarde gode & pure, þan shuldist þou se al þinges wiþoute impediment & conceyue hem. A pure herte percip heven & helle. Suche as euery man is inwarde, so he demep 16 outwarde. If þere be eny ioy in þis worlde, þe man the pure in heart of pure herte hap it. And if þere be in euy place tribulacion & aunguysshe, þat knowip best an idel conscience. Like as yren put in þe fire lesip his rust, & 20 shal be made brizt; so a man conuertyng him³ holy to god, is exute & taken fro þe body & chaunged into a newe man. Whan a man begynneth to waxe leuke, þan he dredip a litel labore, & receiuep gladly outwarde 24 consolacion; but whan he begynnep parfitly to ouercome himself, & to go manly in þe way of god, þan he settip litel by þo þinges þat before semed to him rizt If there be any joy in this world, has it.

Chapter IV — Of propre consideracion

W e owip not to beleue ourself ouermuche, for ofte tymes grace lackip & witte. Litel lizt is in us, 1 Supplied from C. 3 C. himself.' 2 C. 'is alle made.' 4 So in both C and D. But the original has 'torpore,' not 'corpore.' 6 C. 'lyeve.'

II. v.] Of the Consideration of One's Self. & zit ofte tymes we lese þat by negligence. And also ofte tymes we parceyue not hov blinde we are wiþ infurpe. Ofte tymes euel we do, & worse we excuse 4 it. Ofte tynes we be meved, & wenip þat it be a zecl. We repreue smale þinges in opir, & passip ouer ourc ovne þat are gretter. We fele & peise sone ynow what we suffre of opir, but hov muche opir suffre of but thyself. 8 us we take non hede. He put wolde pondre wel & treuly Judge not others, his oune defautes, he shuld finde nouzt to deme in opir greuously. An inwarde man before al opir cures takip cure of himself, [and he put dilygently taketh heed of 12 himselfe]¹ holdip his pes liztly of opir. Thou shalt neuer be inwarde & deuoute man, but yf pɔu kepe silence of opir men, & specialy beholde þiself. Yf þou take hede al oonly to god and to þiself, it shal litel 16 meue þe put þou parcciuest wiþoute furpc. Where art þou whan þou art not present to þiself? & whan þou hast ronnen ouer al þinges, takyng non hede of þiself, what hast þou profited? If þou wolt haue pes & very 20 onehed, þou must sette aH3 a syde & onely haue pisclf before þyn eyen; & þan þou shalt profite much, if þou kepe holiday & rest from euery temporal cure. hou shalt gretly faile if þou sette by eny temporal þynge. 24 Lete no þyng be gret or hye or acceptable to þe, but purely god. AH þynge deme as veyne comforte, þat comep of eny creature. The soule þat louep god, lete hir despise alle þinges under god. God allone euer- God alone satisfies 28 lasting and grete, wiþoute eny mesure, fulfillyng aH þinges, he is þe solace of manuys soule & very gladnes of herte. þat.' 1 Supplied from C. 2 & se' is added by a later hand. 3 Later hand. 4 C adds 'or elles þat is of god.' 6 For 'comforte, pat' C has þat is to seie, any counforte the soul.

Chapter V — Of gladnes of a gode conscience

6. vj. The joye of a gode man is þe witnes of a gode conscience. Haue a gode conscience, & þou shalt 4 euere haue gladnes. A gode conscience may bere rizt many þinges, and is rizt glad amongo aduersites. An evel conscience is euer dredful & oute of quiete. Thou shalt rest swetly if þyn herte reprehende þe not. Be 8 not glad, but whan þou hast do wel. Evel men haue neuer very gladnes, ner neuer felip inwarde pes; for, as "There is no peace oure lorde saip, þere is no pes to wicked men. And if þei say, 'we are in pes, þere shal nonc eueles come upon 12 us,' bileue hem not; for he wrape of god shal arise sodenly, and her dedes shal be brou3t in to nouzt, and per pouztes shal perisshe. A man to ioy in tribulacion is not greuous to be louer, for so to ioy is to ioy in þe 16 crosse of crist. Shorte is þe glory put is yoven and taken of men. And sorwe foluip cuer þe glory of þe worlde. be glory of gode men is in her conscience, & not in þe moupes of men. be gladnes of riztwise men 20 is of god, and in god; & her ioy is of trouþe. He þat desirip euerlastinge & very glory settiþ no cure of þat is temporal. And he þat sekip not temporal glory, but despisip it of hert, he must nedys loue heuenly glory. 24 He hap gret tranquillite of herte, þat settip neuer by praisynges ner blamynges. Whos conscience is clene, he wol sone be content & plesid. Thou art not þe holier þouз þou be preisid, ner þe more vile þouз þou be 28 blamed or¹ dispreisid. What art þou, þat þou art; þat god knowip þe to be, & þou maist be seide nomore. Yf þou take hede2 what þou art wiþ infurpe, þou shalt not recche what men say of pc. Man seep in þe visage, 32 Man considrip þe dedes, & god Set no store by the praise or blame of inei, & god in þe herte. peisip þe poustes. A man euer to do wel, & holde 1 Blamed or' is not in C. 2 Later.

II. vii.] Of the Love of Jesus above All Things. litel of himself, is token of a meke soule. A man not to wille to be comforted of eny creature, is a token of gret purite & of inwarde trust. He þat sekip non out 4 warde witnes for himself, it apperip openly þat he hap committid hymself al holy to god. For he þat coinmendip him self is not preued, as the apostil saip, but whom god commendip. The state of þe inwarde man 8 is to go wiþ god, & to be holden wiþ no outwarde affeccion.

Chapter VI — Of þe loue of ihesu aboue all þinges

Ben & to despice himself for ihesu. It bihouep lesful is he þat understondip what it is to loue þe louer to forsake all þinges for þe loued, for ihesu wolde be loued allone aboue al þinges. The loue of a 16 creature is failyng & unstable; þe loue of ihesu is truo and perseuerable. He þat cleuep to a creature shal falle wiþ þe slidyng creature, he þat clippip ihesu¹ shal be made stedfast for euere. Loue him and holde him 20 faste as a frende, which, aH going awey, shal not forsake þe, ner shal not suffre þe to perisshe in þe ende. From a þou must be departed som tyme, wheper þou wolt or not. Holde þe wiþ ihesu lyuing & dieng, & 24 committe þe to his trust, þat, al oþer failing, allone may helpe þe. Thy beloued is of suche nature þat he wol admitte no straunger, but he allone wol haue þin herte, & þere sitte as a king in his propre throne. If 28 þou coudist wel voide þe from euery creature, Ihesu wolde gladly dwelle wiþ þe. Thou shalt finde almost al lost what euere þou settest in creatures. Truste not ner leene not upon a windy rede; for euery flesshe is 32 grasse, & all his glory shal falle as þe floure of grasse. Thou shalt sone be deceiued, if þou beholde onely to þe 1 Later. and seek no outward witness for thyself. Cling to Jesus, the truest friend; and lean not on the creature, who will fail thee.

When Jesus is nigh, nothing seems hard. What can the world avail without Jesus? Of the Familiar Friendship of Jesus. [II. viii. utter apparence of men. If þou seke þi solace & þi lucre in opir, þou shalt ofte tymes fynde þyn hindring. If þou seke ihesu in alle þinges, þou shalt finde ilesu. And if þou seke þiself, þou shalt finde þiself, but to þyn 4 ovne harme. A man noiep him self more, if he sekip not ilesu, þan aH þe worlde & all his aduersaries. Of the familier frendship of Ihesu.

Chapter VII

han ihesu is nye, aH godenes is nye, and no þinge semep harde; but whan ihesu is not nye, all þinges are harde. Whan ihesu spekip not wiþ inne,¹ be comfort is but of litel price. But if ihesu spoke 12 o. worde, þere is founden gret comfort. Dide not Mary Mawdeleyn rise oute of hir place, where in she wepid, anon as Martha seide, 'Our maister is nyc & callip pe'? Blesful is þat man whom, whan ihesu comep, he 16 callip fro teres to þe ioy of þe spirit. Hov dry & hov harde þou art wiponte ihesu! hov unsavory, hov veyne, if þou coueite eny þinge wiþoute ihesu! Wheper is it not more harme, þan þouз þou loste al þe worlde? 20 What may be worlde auaile þe wiþoute ihesu? To be wiþoute ihesu is a greuous helle, and to be wiþ ihesu is a swete paradise. If ihesu be with þe, þere may non enemye noye pc. He þat findip ³ihesu, findeth³ a gode 24 tresore, yea, gode aboue ał gode; & he put lesip ihesu, he lesip ouer muche, & more þan if he loste al þe worlde. It is a crafte, a man to be conuersant wiþ ihesu; & to can holde ihesu is a gret prudence. meke & pesible, & ihesu shal be wiþ þe. Be dcuoute & restful, & ihesu shal abide wiþ þe. Thon maist soon chace oute ihesu & lese his grace, if þou wolt decline to outewarde þinges. And if þou chace cute ihesu & 32 1 For 'inne,' C has 'inne pre.' 2 Later. Be 28 3-3 Later. 4 Before 'crafte' C has 'grete.' Before 'be' C has 'can.'

II. viii.] Of the Familiar Friendship of Jesus. Be Oonly lese him, to whom shalt þou fle? And what frende shalt þou seke wiþoute a frende þou maist not wel lyue. And but ihesu be by frende before all opir, þou shalt 4 be ouer sory & ouer desolate. Wherfore þou dost folily, if þou trust or be glad in eny oþer. It is more eligible a man to haue al þe worlde contrarie to him þan ihesu offendid. Among a þerfore þat are dere to 8 þe, lete ihesu be sool by derlyng and þy special. all men loued for ihesu, and ihesu for himself. ihesu crist is singlerly to be loued, þat oonly is founden gode & true before all opir frendes. For him & in him 12 lete bope frendes and enemyes be dere to be; and for alle þese he is to be praide, þat þei mowe knowe him & loue him. Desire neuer to be singlerly preised or loued, for þat longip to god allone, þat hap noon like him. 16 Ner desire not þat eny man be occupied in his mynde aboute þi loue, ner be not¹ þou occupied aboute non opir loue. Be pure and fre wiþ infurpe wipout implicament or incombraunce of eny creature. þou must be bare & 20 bere to god a pure hert, if þou wolt taste & se hov swete god is; and verily þerto shalt þou neuere come, but if þou be preuent and norisshid wiþ his grace, þat, all þinges voided & changed,2 þou allone be oned wiþ 24 him. ffor whan þe grace of god comep to a man, þan is he misty to all þinges; and whan it gop away, þan shal he be poure & unmisty, and as a man oonly lafte to scourginges & betinges or peynes. In þese þinges 28 be not prowen doun, ner despeire not; but stonde euenly at þe wille of god, and suffre al þinges þat comep to þe, preisyng5 our lorde ihesu crist; for after wynter comep somer, and after euene comep day, and 32 after tempest comep clerenes. 1 Comits 'not.' 2 In later hand. C gives the true reading, 'conged.' The Latin is licentiatis.' 3 After him' C has 'al one.' 4 C omits 'betinges or.' IMITATION. Let Him then be thy soul, the darling of and he not occupied about any other love. C has to be preysing of.' E

It is a great sign of grace, to be Of the Want of all Comfort.

Chapter VIII — Of lackyng of al maner solace

H it is not grevous a man to sette no price of mannes solace, whan god¹ is nye. But it is gret, & 4 patient under the right gret, a man to lons of heavenly solace. Endure the loss of friends, for the love of flod. lacke bope goddis solace & mannes, & for þe worship of god gladly to suffre exile of herte, ner in no þinge seke himself, ner beholde to his ovne merite. What grete þinge ys it, grace comyng, poughe³ 8 þou be glad & deuoute? for þat houre is desiderable to all men. He ridep esily & merily, whom þe grace of god berip. And what wonder þouз he fele no birden, þat is borne of þe almighty and ladde of the souerayn 12 leder Gladly we take som what for solace, & harde it is a man to be drawe oute of himself or þe worlde.4 Seint laurence ouercome þe worlde wiþ his prest; for he despised at þinge delectable in þe worlde, & suffrid 16 benignely þe hye prest Sixte, þat he most loued, for þe loue of god to be take away fro him. þe loue þerfore of þe creatour ouercome[p]5 þe loue of man; and he chose þe welwillyng of god before mannys solace. So lerne 20 þou to forsake for þe loue of god som dere frende þat is necessary to þe, ner bere it heuyly whan þou art forsaken of þy frende, knowing þat at last we must ał departe euery from oþer. It bihouep a man longe tyme 24 &miзtely stryue wiþ himself, or a man shal konne parfitly ouercome hymself and drawe at his affeccion into god. Whan a man stondip upon himself, he slidith lightly to mannys consolacions, [but the very trewe 28 lover of crist and studyous folwer of vertu slydeth" not upon consolacyones,]8 ner he sekip not suche sensible swetnesses; but rather to suffre for Crist misty exer- 1 C. 'goddes.' 2 C here inserts 'mow.' In margin. Not in C. 4 or be worlde' is not in C. There is nothing corresponding to it in the Latin. C. 'over came.' Comits 'trewe.' 5 Later hand. 7 C. falleth.' In margin, by a different hand.

Of the Want of all Comfort. for þat citacions & harde labores. Wherfor whan spiritual exercitacion¹ is 3oven of god, receiue it with gret pankinges, & understonde it þe gifte of god & not by merite. 4 Be not proude, ner reioyce not to muche, ner presume not veinly; but be þe more meke for þe gifte, & þe more war & þe more dredful in all þy dedes; houre shal passe & temptacion shal folowe. And whan 8 þe consolacion is taken awey, dispeire not anon, but with mekenes & pacience abide þe heuenly visitacion; for god is of power to 3eue þe gretter consolacion. This is no newe ner straunge þinge to hem put are experte 12 in þe way of god; for ofte tymes in grete seintes & holy prophetes hap ben þis maner of alternacion. Wherof i.,3 grace being present, seide: 'I seide in myn abundaunce, I shal neuer be moved.' And whan grace was 16 absent, what he felid he reherced, saieng: 'Thou hast turned awey and I was troubled.' Neverþelater amonge þese he dispeirip not, but praiep god more hertly, saieng: 'Lorde, to þe shal I crie, & I shal praie to 20 to my god.' And þan he reportiþ þe fruyt of his praier, & witnessip himself to be herde of god, sayng: 'Our lorde hap herde & ruyp on me, & is made myn helper.' But wherein? Thou hast,' he saiþ, 'turned my sorowe 24 into ioy, & clypped me al aboute wiþ gladnes.' Yf it were done þus wiþ grete seintes, we feble & poure owip not to dispeire, if som time we be in feruour, & som tyme in coldenes; for þe holy spirit gop & comep after 28 þe wel plesing of his wille. Wherfore saib, Iob: 'Thou " visitist him by tyme, or in þe twiligt, & sodenly þou preuest him.' Upon what þerfore shal I hope, or in whom shal I truste, but in þe gret mercy of god, & 1 C correctly has 'consolacion.' war and þe more' is not in C. 3 i. e. 'one.' 4 C. 'witnessing.' The word has been altered in D. The word seems to have been altered in D. 5 C. 'seite.' • C. 'clothed.' Be not proud, solation is given when divine conthee; nor despond, when it is taken away. Even great saints alternations. have known such E 2 6 ⭑

of God, and trust in His mercy. Of Gratitude for the Grace of God. [II. x. oonly in hope of heuenly grace? Whepir¹ be nye gode men, or deuoute breperne, or true frendes, or holy bokes, or faire tretys, or swete songe, & melodiose ympnes; all þese helpip but litel, sauorip but litel.2 Whan I am 4 Submit to the will forsaken of grace & lefte in my pouerte, þan is þere no better remedie þan pacience & denyeng of myself in þe wille of god. I fonde neuere man so religiose ner deuoute þat felip not among withdrawing of grace, or 8 felip not som tyme dimynucion of feruour. There was neuer seint so hye ravisshed ner illumined, but³ þat later or raper was tempted; for he is not hye yn³ contemplacion of god, þat is not exercitate for god in som 12 tribulacion. And tribulacion going before is wont to be a token of consolacion folowing. ffor to hem þut are preued in temptacions is promitted heuenly comfort. 'He þat ouercomeþ,' saip our lorde, 'I shal 3eue him to 16 ete of þe tre of lif.' Heuenly comfort is 30ven, þat a man shuld be strongere to susteyne aduersitees. Temptacion also folowip, lest man be proude of þe zifte. The deuel slepip neuere, and þe flesshe is not deed. Wher- 20 fore cesse not to araic þe to bateile; for bope on þe rizt honde & on þe lifte honde are enemyes þat neuere cessyn.¹ Tribulation rightly borne will be followed by

Chapter IX — Of kyndenes for þe grace of god

Why sekist þou reste, sip þou art borne to laboure? Put þe to pacience more þan to consolacions, and to bere þe crosse more þan to gladnes. What 28 secular man is þere þat wolde not gladly haue spiritual consolacions and gladnes, if he mist haue it euere? for spiritual consolacions passip at þe delices of þe worlde, & aH flesshly voluptes. ffor a þe delices of þe worlde, 32 1 C after whepir' has 'fer.' 2 sauorip but litel' is not in C. 3 Later. 4 C. 'cesseth.'

II. x.] Of Gratitude for the Grace of God. eiper pei are veyne or foule, but spiritual delices are iocunde & honest, engendred of gentiH vertues, & infused into pure myndes by god. But no man may use 4 þese dyvine consolacions at his ovne wille; for þe tyme of temptacion cessiþ not longe. ffalse liberte and propre trust are muche contrarie to heuenly visitacion. God dope wel in yeving grace of consolacion, but man 8 dop evel, not yeving all to god wiþ pankynges. And þe giftes of god mowe not flowe in us, for we biþ unkynde to þe yeuer, & we refunde not ayen al to þe original welle. Grace is euere due to him put ponkip 12 worþely, & þat shal be take awey fro þe proude man þat is wont to be yeven to meke men. I wol not of þat consolacion þat shal take awey fro me compunccyon; ner I desire þat contemplacion, þat shal bringe 16 me in to elacion. ffor not euery hye þinge is holy, ner euery swete þinge gode, ner euery desire pure, ner euery dere þinge acceptable to god. I receyue gladly þat grace, wherof I am founde þe more meke, þe more 20 dredful, and þe more redy to forsake my self. He þat is tauzt wiþ þe zifte of grace, and lerned wiþ þe betyng of subtraccion, dar no þing ascribe to himself, but raper wol knouleche himself poure & naked. 3eve to god 24 þat is his, and ascriue to þe þat is þin; 3eue god pankinges for his grace, & to þiself gilte & peyne for þy gilte knowe to be due. Put þe euer atte lowist, and þe hyest shal be 30ven to þe; for þe hiest may not 28 stonde wiþoute þe lowist. The hiest seintes afore god are lowist anenst hemself; & þe more gloriose þat þey be, þe more meke þei are in hemself. Thei þat are ful of trouþe & hevenly glory are not desirous of veyn 32 glory. Thei þat are groundid & confermed in god are not proude. And þei þat ascrive al to god, what euer good þei receiue, þei seke not glory euery of oþer, but pei wol þe glory þat is oonly of god; and þei desire god 36 to be preised in himself & in his seintes aboue al We cannot have divine consolation at our own will. Thank God for what is given, and know that thou deservest none.

Be thankful for a little, and thou shalt be worthy of more. All desire to joy with Jesus, but few will bear the cross. Of the Fewness of the Lovers of the Cross. [II. xi. þinges; and into þat euermore pei tendip. Be kynde þerfore for a litel þinge, & þou shalt be worpi to take gretter. Lete also þe lest þinge be to be as þe grettist, & leste of price as a special zifte. If þe dignite of þe 4 yeuer be considred, þere shal no zifte appere litel¹ þat is 30uen of þe hye god; yea, if he 3eue peynes & betinges, it owip to be taken gladly2; for att is doon for our helpe, what euere he suffre to come to us. He þat 8 desirip to kepe þe grace of god, lete him be kinde for þe grace 30ven, & pacient whan it is taken awey; let him pray þat it come ayen, and be war & meke þat he lese it not.

Chapter X — Of be fewnesse of þe louers of þe cros of crist

hesu hap many louers of þe reume of heuene, but I heu many of fewe berers of þe³ crosse; he hap many desirers of 16 consolacions, and fewe of tribulacions; he findeth many felowes of þe table, & fewe of abstinence. AH desirip to ioy wiþ him, but fewe wol suffre eny peyne for him. Many folwyn ihesu vnto þe breking of brede, but fewe 20 vnto þe drinkyng of þe cuppe of þe passion. Many worshipyn his miracles, but fewe folowyn þe repref of be crosse. Many loueþ ihesu whan noon aduersite falliþ. Many preisip him & blessip him, whiles pei take eny 24 consolacions of him; but if ihesu hide him, ande a litel forsake hem, pei falle into a compleynyng or into ouer gret deieccion. But þei þat loue ihesu for ihesu, and not for eny consolacions, pei blesse him in euery tribu- 28 lacion & aunguisshe of herte, as in hyest consolacion. And pov3 he wolde neuere 3eue hem consolacion, zit wolde þey euere preise him & euere panke him. O hov misty is þe pure loue of ihesu, whan it is medlid wiþ 32 1 Here C, in conformity with the Latin, adds, 'or of vile pryce, for hit may not be litel.' 2 For 'gladly' C has 'in gree.' There is an appearance of alteration in D. 3 C. 'his.'

II. xii.] Of the King's Highway of the Cross. loved for Himself. no propre loue, ner propre profyt! Wheper att pei þat Jesus is to he sekip euere consolacions are to be seyde¹ mercenaries & hired men? Wheper are pei not preued louers of hem- 4 self & not of crist, þat euere penkip vpon her ovne lucre & profit? where is þere founde oon þat wol serue god frely? Seldom shal þere be eny man founde so spiritual þat wy be nakyd from at [worldly þinges.] 2 8 And who shal fynde a man very poore in spirit, & bare from euery creature? his price is fro þe vttermest coost. If a man zeue at his substaunce, it is as nouzt; and if he do gret penaunce, 3it it is but litel; and if he 12 apprehende al maner science, 3it is he ferre; and if he haue gret vertu & rizt fervent deuocion, 3it him lackip muche; but oo þynge³ is souerainly necessary to him. What is þat? That, aH þinges forsaken, he forsake 'Unum necessa- 16 himself, & go holy oute of him self, & reteigne no þinge of propre loue. Whan he hap done alt þinges þat he knowip to be do, lete him fele himself to haue do nouzt. Lete him not pondre gret, all pats may be 20 estymatt gret; but lete him in trouþe pronounce himself an vnprofitable seruant, as trouþe saip, 'Whan ye haue done at þinges þat are comaundid to you, saye put we bip vnprofitable seruants.' For suche oon may 24 sey wiþ þe prophete þat I am sool & poure,' whan he begynnep verily to be bare & poore in spirit. Neuerlater no man is riccher, no man is miztier, no man more fre, þan he put can forsake himself and at þinges, & 28 put himself at lowest.

Chapter XI — Of þe kinges hyeway of þe crosse

This worde, denye þiself & take þi crosse and 32 This owe ute, sem an harde worde to many men, folowe me,' semep an harde worde to many men ; For to be seyde,' C has not very.' 2 Later (in margin). 3 For but oo þyuge' C has 'þat is to seie one þat.' • 4 Comits be.' A later hand has written þo he.' rium.'

Of the King's Highway of the Cross. [II. xii. but moche harder it shal be to here þis worde, 'Goo¹ fro me, ye cursid peple, into þe fire euerlasting.' þei þat gladly felip² & folowip þe worde of þe crosse, shal not drede of þe worde of euerlastinge dampnacion. 4 þis signe of þe crosse shal be in heuene, whan oure lorde shal come to iugement. þan aH þe seruauntes of þe crosse, þat haue conformed hem to crist in her lif, shul nye vnto crist þe Juge wiþ gret trust. Why dredist 8 Take up thy cross, þou þerfore to take þe crosse, wherby men gop to þe reume? In þe crosse is helpe, in þe crosse is lif, in þe crosse is proteccion from enemyes, in þe crosse is infusion of hevenly swetnes, in þe crosse is strengpe of 12 mynde, in þe crosse is ioy of spirit, in þe crosse is þe summe of vertu, in the crosse is perfeccion of holynes. There is non helpe of soule, ner hope of euerlastyng lif, but in þe crosse. Take þi crosse þerfore and folowe 16 ihesu, & þou shalt go into lyf euerlastinge. He þat bare his ovne cros is gon before, & dyed for þe on þe crosse, þat þou shuldist bere þi crosse, & desire to dye on be crosse. And if þou be folowe³ in peyne, þou 20 shalt be felowe³ in glory. Lo! in þe crosse stondip alt þinge, & in dyenge lithe all; and þere is non oþer way to lyfe & to very inwarde pes, but þe way of þe holy crosse, and of quotidian mortifieng, for, if þou be dede 24 wiþ him, þou shalt also lyue wiþ hym. Walke þerfore where þou wolt, seke where euer it plesip þe, & þou shalt finde non lizter¹ way aboue, ner surer way by nepefurbe, þan þe way of þe crosse. Dispose & ordeyne aH 28 þinges after þi wille & by semyng, & þou shalt not fynde but a duete to suffre som what eiper wilfully or ayenst þi wille, and þou shalt euer finde þe crossc. Thou shalt eiper suffre sorowe in þi body or tribulacion 32 of spirit in þe soule. Oþer5 whiles þou shalt be forsaken 1 C. 'Gope.' 2 C. 'hereth.' ³ C has 'felawe' in both clauses. 4C has 'higher.' The Latin is 'altiorem.' and follow Him who bore His own cross. 5 From this down to 'crosse and tribulacion' is wanting in C, from the loss of a leaf.

II. xii.] Of the King's Highway of the Cross. of god, & som tyme þou shalt be stired of þi neizbore, and, þat more is, som tyme þou shalt be greuous to þiself. And 3it it shal not lye in þy power to be esid 4 ner delyuered wiþ no remedy ner no solace; but, whiles god wol, þou must nedys suffre & bere. God wol þat þou shalt lerne to suffre tribulacion wiþoute comfort, for þou shuldist subdue all to him, & be þe meker for 8 tribulacion. No man so hertly felip þe passion of crist as he put suffrip like þinges. The crosse þerfore is euer redy, & ouer all it abidip þe; þou maist not fle it, where euer þou renne; and, where euer þou come, þou berist 12 þiself wiþ þe, and euer þou shalt finde þiself. Turne thiself aboue, [turne þiself nether,]¹ turne þi self outwarde, turne þiself inwarde; and in aH þese shalt þou finde þe crosse; & ouer all it is nedeful to þe to kepe 16 pacience, if þou wolt haue inwarde pes, & deserue a Willingly or unwillingly, we must bear our cross. crovne euerlasting. If þou bere þe crosse gladly, it shal Bear it gladly. bere þe, & lede þe to a desiderable ende, where as an ende shal be of suffryng, þouз it be not here. Yf pov 20 bere it ayenst þy wille, þou makist þiself an hevy birden, & greuest þiself more, and yit must þou nedys susteyne it. If þou put awey oone2 crosse, douteles þou shalt finde a noper, & perauenture more greuous. 24 Wenist þou scape þat neuere mortal man mizt passe? what seint in þis worlde was with oute crosse & tribulacion? Not oure lorde ihesu crist was wiþoute sorowe of passion oon houre in at his lif. The euangelist 28 scith, 'It bihoued crist to suffre & to rise fro depe, & so to entre into his glory.' And hov sckist þou a noper way þan þe kynges hye way, þe crosse wey? AH cristys lif was a crosse & a martirdom; & þou sekist to þiself 32 rest & ioy. Thou errist, þou gost oute of þe wey, if þou seke opir to be þan tribulacion; for all þis mortal 1 In margin by a later hand. 2 Later. Formerly 'i.' seems to have stood in the text. 3-3 Later. C has He seith,' Seek no other King's highway, way than the the way of the cross.

The saint will not merely bear, but love, his cross. Be a good and true servant. Of the King's Highway of the Cross. [II. xii. lif is ful of miseries, & marked at abonte with crosses ; and þe heier þat a man profitip in spirit, þe heyer crosses ofte tymes he findiþ, for þe peyne of his exile growip more porugh loue. Neuerpeles þis man, þus peyned, is 4 not wiþoute som maner of comfort; for he felip gret fruyt growe to him puruz þe suffiraunce of his crosse. For whiles he gladly subduyp him þerto, al birden of tribulacion is turned into trust of dyvine consolacion. 8 And be more put þe flesshe is prowen doun by affliccion, þe more þe spirit is strengped by inwarde grace. And ofte tymes he is so gretly comfortid and strengped, put for desire of tribulacion & aduersite, for loue of con- 12 formyte of þe crosse of crist, he wolde not be wiþoute sorwe & tribulacion; for þe more acceptable he accountip him to god, þe mo & þe gretter peynes put he mowe suffre for god. This is not mannes mizt, but þe 16 grace of crist¹that man¹ dope so grete þinges in fraile flesshe, þat þoruz feruour of spirit he take vpon him & loue þat þinge, þat þe flesshe euere naturaly fleep & abhorrep. It is not after þe man to bere þe cros, to 20 loue þe crosse, to chastise þe body, to bringe it in praldom, to fle worshipes, gladly to susteyne repreues & wronges, to despice himself & to wille to be despiced. to suffre al maner aduersites with harmes, & to desire 21 no maner prosperite in þis worlde. If you loke to þiself, þou maist no suche þinge of þiself; but, if þou truste in our lorde, strengpe shal be yeue to be from heven, and þe worlde & þe flesshe shul be made suget 28 to þi comaundement. Ner þou shalt not drede þin enemy þe deuel, if þou be armed wiþ feipe & marked with þe crosse. Putte þe þerfore as a gode & true seruaunt of crist, to bere manly be crosse of þi lorde 32 crucified for þe porugh loue. Make þe redy to suffre many contrary þinges & diuerse incomodites in þis 1-1 Later. C has 'that may doo and dothe.' C. 'profite.'

II. xii.] Of the King's Highway of the Cross. cup lovingly. wrecchid lif; for so he shal be wiþ þe where euer þou be, & so þou shalt finde him where euer þou be hiddle. It must be so, for þere is no remedie of scapyng fro tribu- 4 lacion of euel men & sorowe, but þat þou suffre. Drinke Drink the Lord's þe chalice of our lorde affectuously, if þou desire to be his frende & to haue parte wiþ him. Consolacions committe to god; do he þerwiþ as it plesip him. Put þou 8 þiself to suffre tribulacions, & accounte hem as grettist consolacions; for þere are no passions of þis tyme worþi to deserue þe glory þat is to come, yca, þouз þou miztist al allone suffyr.1 Whan þou comest þerto, þat tribula- 12 cion is swete to þe & is sauory to be for crist, þan deme it wel wiþ þe; for þou hast founde paradise in erpe. As longe as it is greuous to be to suffre, and þou sekist to fle it, so longe shalt it be euyH 2with þe, &2 fleyng of 16 tribulacion shal folowe þe ouer aH. If þou puttist þe, as þou owist to do, to suffre & to dye, it shal sone be better, & þou shalt finde pes. Yea, if þou be rauisshed vnto þe pirde hevene wiþ poule, þou art not yit siker to 20 suffre no contrary þinge; for ihesu seide, 'I shal shewe him hov grete þinges he must suffre for my name.' To suffre þerfore remaynep to be, yf þou wolt loue & euere plese him. Wolde god put þou were worpy to suffre 24 eny þinge for þe name of ihesu; hov gret glory shuld be to þe, hov gret exultacion to all þe seintes of heven, hov gret edificacion of þi neighbore! ffor all men commendip pacience, þouз fewe wol suffre. Thou shuldist 28 gladly suffre for crist, sip men suffrip muche more greuouse þinges for þe worlde. Know for certein þat þou must lede a dieng lif; and þe more þat a man diep to himself, þe more he begynnep to lyue to god. There is no man 32 apte to take heuenly þinges, but he submitte himself to bere aduersites for crist. There is no þynge more acceptable to god, no þyng more holsom to be in þis worlde, þan 1 Added in margin in later hand, al temptacions.' 2-2 with þe, &' is in margin in later hand. Die to thyself, and so live to God.

The Third Parte, of Inward Consolation (Book III)

Chapter I — Of be inwarde spekynge of crist unto a soule

Of Christ's speaking inwardly to the Soul. [III. i, ii. Hear the divine voice within thee. Seek things eternal. Here begynne be third parte of inwarde conuersacyon. Of be inwarde spekynge of crist unto a soule shal here what oure lorde god spekiþ in me. Bles- 4 ful is þat soule þat herip our lorde spekyng in him, & takip of his moute þe¹ worde of consolacion. Blessid be þo eres þat receyuep of goddys rounynge, & takip non hede of þe rounyng of his worlde. Pleinly þo eres 8 are blessid, þat takip non hede to þe voice sounyng outwarde, but all inwarde þe techinge trouþe. Blessed be þo eyen þat are closed to outwarde þinges, and intende to þe inwarde þinges. Blessed are pei þat percip in- 12 warde þinges, & studiep to make hemself redy by daily exercices more & more to take heuenly priuetes. Blisful are pei þat desirip to take hede to god, & castip hemself oute from all impedimentes of þe worlde. Take 16 hede herto, my soule, and close up þe dorcs of þy sensualite, þat þou mowe here what þi lorde god spekip in þe. Thus saip þi biloued: þin help am I, þi pes, & py lif; kepe þe wiþ me, & þou shalt finde pes. Leve aH 20 transitory þinges and seke euerlastinge. What are aH temporale þinges but deceyuours, and what helpip ał creatures, if þou be forsaken of þy creatour? AH opir þinges þerfore sette a syde, zelde þiself plesant & true 24 to by creatour, þat þou mowe take very felicite.

Chapter II — with mekenes

(peke, lorde, for þy seruaunt herip. I am þi seruaunt; 28 Spekt 3eue me understondyng, þat I mowe knowe5 þi testimonies. Bowe myn herte into þe wordes of þy moupe; flowe þi speche as swete dewe. The children of israel seiden som tyme to Moyses, 'Speke þou to us 32 3 C. 'blysfulle.' 1 Later. 2 C. 'blisfulle.' 4 This heading is wrong in both C and D. See Contents. 6 In margin.

III. iii.] Of the Truth speaking to the Heart. and we shul here þe; lete not our lorde speke,¹ lest we dye.' Lorde, lorde, not so; I pray not so, but raper wiþ Samuel þe prophete, mekely & affectuously I be- " 4 seche þe, speke þou, lorde, for þy seruaunt herip.' Speke þerfore³ not to me Moyses, ner non of þe prophetes; but speke þou² raper, lorde god, inspirour & illumynour of prophetes; for þou allone wiþouten hem 8 maist teche me parfitly; but þei wiþouten þe shul no þinge profite. bei mowe wel soune wordes, but þei 3eue no spirit. bei say passingly faire, but, the not spekyng, pei sette nopyng a fire. pei bitake us þe Thy servant 'Speak, Lord, for heareth." 12 lettre, but þou openyst þe witte. Thei bringe furþe misteries, but þou makist open þe understondyng of þe priuetes. pei telle oute comandementes, but þou helpist to parforme hem. Thei shewe be way, but þou makist 16 stronge to go. þei worche al wiþoute furpe, but þou techist & illumynest þe hertes. pey water wiþouten furpe, but þou 3euest fecundite. bei cry wiþ wordes, but to be heryng þou 3euist understonding. Speke not 20 þerfore Moyses to me, but þou, my lorde god, euerlastyng trouþe; lest I dye & be made unfructuouse, lest5 I be oonly amonisshed outwarde, & not sette a fire Speak, and set my heart a-flune. inwarde. þerfore, lest þe worde herde & not done be 24 to me iugement, or þe worde knowen and not loued, or be worde bileued and not kepte, speke þou, lorde, for by seruaunt herip. Thou hast wordes of lif euerlastyng; speke to me to som maner of comfort to my soule & to 28 amendement of my lif; & to þe, lorde, be preisyng, glory, & euerlastyng worship.

Chapter III — That be wordes of god are to be herde wiþ mekenes

S one, here my wordes most swete & passynge þe konnyng of all þe 1 'Speke' is omitted in C. 4 C. 'graunteste.' IMITATION. philosophers and a þe wise 3 C. 'per.' 2 Omitted in C. 5 C. 'if.' 6 C has 'to.' F

Many hear the world more gladly than God. The world's servmore zealous than ants are often God's. Of hearing God's Words with Humility. [III. iii. men of þis worlde. My wordes are spirit & lif¹; þei are not to be peised with mannes wittes. pei bip not to be drawen to veyn plesaunce, but to be herde in silence, & to be taken with mekenes & gret desire. 4 And I seide: 'Blesful is he whom þou hast lerned, and hast tauzte him of þi lawe, þat þou mowe make him mitigacion from euel daies, þat þe erpe be not desolat.'2 I, saiþ our lorde, haue tauzte be prophetes fro þe 8 begynnyng, & unto now I cesse not to speke to all, but many bip harde and deef at my voice. Many more gladly herip þe worlde þan god; þey sue more li3tly þe appetite of her flesshe þan þe wel plesaunce of god. 12 The worlde promittip temporal thinges and litel þinges, & he is serued with gret gredynesse; & I promitte most hye þinges & euerlastynge, and dedly mennes hertes waxe sluggussh.3 Who seruip & obeiep me in at 16 þinges, as men seruep þe worlde & his lordes? The see seide, Be ashamed, Sydon'; and, if þou aske þe cause, here why. ffor a litel prebende men rennith a longe way; but for euerlastyng lyf unnepe þe foot is onys lifte 20 up fro þe erpe. A þinge of litel price is bisely sou3t; operwiles men striuen for o. peny rizt sham fully; men dreden not to wery hemself ni3t & day for a veyn þinge, for a litel promys. But allas! for good incom- 24 mutable, for mede inestimable, for souerayn worship, for endeles glory, men wol not suffre þe lest werynes. Be ashamed þerfore, þou sluggussh" & compleynyng seruaunt, þat þei are more redy to perdicion þan þou 28 to lyf, þei ioy more at vanyte þan þou at trouþe. And lo, ofte tymes pei are defrauded of her hope, but my promys deceyuep no man, ner leuep voide no man þat trustip me. That I haue promysed, I shal 3eue; put I 32 1 C. 'love.' The Latin is 'vita.' " 2 The Latin is-' (ut) non desoletur in terra.' 3 C. 'slugged.' The word has been altered in D. 4 C. 'her.' • C. 'slugged.'

III. iv.] A Prayer for the Grace of Devotion. haue seide, I shal fulfille, so þat a man abide true in my loue unto þe ende. I am rewarder of al gode men, & a misty prever of aH deuonte men. Write my 4 wordes in þin herte, and trete hem diligently; for in tyme of tribulacion pei shul be ful necessary. That þat þou knowist not whan þou redist, þou shalt treuly knowe in tyme of visitacion. I am wonte in ij. maners 8 to visite my chosen children, [that is to say]¹ wiþ tempt acion & consolacion. And every day I rede hem ij. lessons; oon in blamyng her vices, anoper exhorting hem to euerlastyng vertues. He þat herip my wordes 12 & despicip hem, hap þat shal deme him in þe laste day. A praier to aske grace of deuocyon.

Chapter IV

And who am children both God visits His with temptation lation. and with consolorde god, all my godes þou art. I þat dar speke to be? I am þi most poure seruaunt, and an abiecte worme, muche pourer and more contemptible þan I can say or dar say. Neuerpeles haue mynde þat I am nou3t4 worpe. þou allone 20 art goode, riztwys, & holy; þou maist all þinges; þou 3euest all þinges; þou fillest at þinges, levinge allone þe synner. Bringe to mynde by miseracions, & fulfille myn herte wiþ by grace, for þou wolt not put þi worke 24 shulde be voide. Hov may I suffre myself in þis wrecchid lif, but if þou comforte me wiþ þi mercy & þy grace? Lorde, turne not awey by face fro me; pro- Lord, turn not longe not þi visitacion; wiþdrawe not þi consolacion, from me. 28 lest my soule be as erpe wiþoute water to þe. Lorde, away Thy face teche me to do þi wille; teche me to lyue worþely & Teach me to do mekely for þe: for þou art my wisdom, þou knowist Thy will. 1 In margin. 2 For 'euerlastyng' C has ' þe encrecinge of.' 3 This prayer does not form a separate chapter in the Latin. ་ C here, after 'am nouzt,' has 'þat I have noght, þat I am noght worpe.' 5 C has 'levinge voyde.' 6 The Latin is 'coram.' 會 ​F 2

If the truth make thee free, thou shalt be free indeed. Of walking in Truth and Humility. [III. v. me treuly, & knewist me or þe worlde were made & or I were borne in þe worlde. That a man owip to be conuersant before

Chapter V — god in trouþe & in mekenes

S one, go before me in trouþe, & in simplicite of herte seke me euere. He þat gope before me in trouþe shal be made sure from euel assemlinges,2 & 8 trouþe shal delyuere him fro deceyuours & fro detraccions of wicked men. If trouþe delyuere þe, þou shalt be verily fre, & þou shalt not recche of mennes veyn wordes. Lorde, it is true þat þou saist; and, as þou 12 saist, so I biscche þe mote it be wiþ me. Lete þi trouþe teche me, þi trouþe kepe me, and bringe me to an hel[th³]ful ende. Lete hir delyuere me from all euel affeccion & inordinate lovinge; & I shal go wiþ þe 16 in gret liberte of herte. Trouþe saip, I shal teche þe þo þinges put are rizt & plesant to me. penke on þy synues wiþ gret displesaunce & mornyng, & neuere accounte þiself eny þinge for eny gode workes. Verily 20 a synner þou art & encombred and wrapped in many Think humbly of passions. Of þiself euer þou drawist to nouzt; sone þou slidist, sone þou art ouercomen, sone þou art dissolued. þou hast no þinge wherof þou maist reioice þe, 24 but many þinges þou hast wherof þou owist to sette litel by þiself; for þou art more sike þan þou maist conceyue. Wherfore lete no þinge seme gret to be of al þinges put þou dost, no þynge preciose, no þinge 28 wonderful; lete no þinge appiere to be worþy eny reputacion, for verily þere is non oþer þinge here laudable ner desiderable,5 but þat is euerlasting. And aboue thyself. 1 Chap. iv. in the Latin. 2 C. 'assailinges.' D has been altered here. 4 C. 'bifore.' 5 C.desirable.' 3 Later.

III. vi.] Of the Wonders wrought by the Love of God. 69 all þinges euerlasting, lete trouþe plese þe; lete euere displese þe by gret2 vilones & unworpines. Drede no þinge so muche, blame ner fle no þinge so muche, as þi 4 vices & þy synnes, þe whiche owip to displese be more þan eny worldly harme. Somme go not clerly before me, but þei bee ladde with aH³ manere of curiosite & arrogaunce, willyng to knowe my secretes & to under- 8 stonde þe hye þinges of god, taking non hede of hemself & of her soule helpe. These folke, me beyng displesed, ofte tymes fallen into gret temptacions for her pride and her curiosite. Drede þe iugementes of 12 god, be agaste of þe wrath of him þat is almisty. Discusse not be workes of þe hyest god; but serche þi wickednes, in hou many þinges þou hast trespassed, and hou many gode dedes þou hast negligently' lafte. 16 Somme berip her deuocion allone in her bokes, somme in ymages, somme in outwarde signes & figures. Somme hap me in moupe, but litel is in the herte. There bip opir, þat beyng illumyned in þe understondynge & 20 purged in affeccion, desiren laborously þinges euerlasting, grevyng hem to here of erpely þinges; þei serueþ þe necessites of nature wiþ gret sorowe; & þese felip what þe spirit of trouþe spekip in hem, for he 24 techip hem to despice erpely þinges, to loue heuenly þynges, to sette no price by þe worlde, and day and nizt to desire heven.

Chapter VI — Of be wonderful effecte of be loue of god

blesse þe, heuenly fader, þe fader of my lorde ihesu crist, for þou vouchist saaf to haue mynde on me 1 The translator here misunderstands the Latin; 'aeterna' agrees, not with 'omnia,' but with 'veritas.' Preface. 2 C. 'gretest.' 3 C. 'a.' 4 C adds and grete synnes.' 6 Omitted in C. 6 Vide 7 Chap. V. in the Latin. 8 C. 'haste fouched save.' Seek not to know the secrets of God: take heed to thy own soul. Let thy convers ation be in heaven.

70 of the Wonders wrought by the Love of God. [III. vi. Thou, Lord, art ny glory, my hope, and my refuge. Aweeter, stronger, higher, greater, than love. most poure. O fader of mercies and god of aH consolacion, I ponke þe þat refresshist wiþ by consolacions me þat am unworþy aH maner comfort. I blesse þe euerc & glorifie þe, wiþ pyne onely begoten sone & þe 4 holigost þe confortour, in to worldes of worldes. Eya, my lorde god, my holy louer, whan þou shalt come in to myn herte, al myn inwardes shal ioy. Thou art my glory, & þe exultacion of myn herte; þou art myn 8 hope and my refuge in þe day of my tribulacion. But for I am feble in loue & imparfit in vertu, þerfore I haue nede to be comforted of þe. Wherfore visite me, lorde, ofte tymes, & enforme wiþ disciplines of konnyng. 12 Deliuere me fro myn evel passions, hele myn herte from all inordinate affeccions; þat I, heled inwardly & wel purged, mowe be apte to loue, misty to suffre, stable to perseuere. Loue is a gret þyng, a gret good 16 in euery wyse; yt allone makip list euery hevy þinge, & berip evenly euery uneven þinge; for it berip birden withoute birden, and euery bitter þinge it makip swete & sauory. The noble loue of Ihesu stureth to do grete 20 þinges, and euere entisip to desire more parfit þinges. Loue wol be aboue, not reteined with eny lowe þinges. Loue wol be fre, & alienat from a worldly affeccion, lest his inwarde beholding be lette, lest he be wrapped 24 in & encombrid by eny temporal comodite, or falle There is nothing under by eny incomodite. There is no þinge swetter þan loue, no þinge strenger, no þynge hyer, no þinge bradder, no þinge more iocunde, no þing fuller, no 28 þinge better in heuene ner in erpe; for loue is born of god, ner it may not reste but in god aboue al creatures. The louer flyep, renniþ, & is glad; he is fre & he is not¹ holden. Loue 3euep all þinges in³ at þinges, and it 32 hap al þinges in all þinges; for it restip aboue al 1 In margin in later hand. 2 C. 'Hit.' 3 The Latin is-'pro omnibus.' 4 The words 'in all thinges' in this clause are not in C.

It feels no burden, of labour, holds takes no account III. vi.] Of the Wonders wrought by the Love of God. þinges in oon souerein good, of whom a good flowip and procedip. It lokip not to þe giftes, but conuertip him to þe zever aboue al godes. Loue ofte tymes can 4 no mesure, but is fervent abcue a mesure. Loue felip no burdoon, it accountip no labour; it desirip more þan it may atteyne; it pleynip neuere of impossibilite, for it demep itself misty to all þinges & all 8 þinges to be leful to it. It is vailant þerfore to al þinges, it fulfilleþ many þinges & bringiþ hem to affecte, where he þat louep not failip & liep still. Loue wakip, & slepyng it slepip not; loue weried is 12 not wery, and loue arted is not coarted, it fered is not troubled; but as a quik flame & a brennyng bronde, he berstip upwarde and passip surely. He þat louep, knowiþ what þis voice cryeth. A gret crie in þe eres 16 2of god² is þat brennyng affeccion of soule, pạt saiþ, 'My god, my loue, þou art al myn & I þyn.' Dilate me in loue, þat I may lerne to taste with þe inwarde moupe of myn herte hov suete it is to loue, & in loue 20 to melte & to swymme. Be I holde wiþ loue, going aboue myself for excellent feruour & astonyenge. Synge I a songe of loue, folowe I be my loue into heizt, & lete my soule faile in þi preisyng, ioynges for loue. Lete 24 me loue be more þan myself, and not myself but for þe, & all in þe, þat verily loue þe, as þe lawe of loue comaundip shinyng oute of þe. Loue is swifte, pure, holy, iocunde, mery, stronge, pacient, true, prudent, 28 longe abiding, manly, and neuere sekyng himself. Where as eny man sekip himself, þere anon he fallip fro loue. Loue is circumspecte, meke & rizt, not softe, not list, not intendyng to veyn þinges, sobre, chaste, 32 stable, restful, kepte in a wittes, deuoute to god & 1 Lat. 'effectum. 2-2 Later. 3 C. 'jubilynge.' The word has been altered in D. 4 For Lete me,' C has' Motte I.' nothing impossible. 'Amem te plus quam me, nec me nisi propter te."

A life of love cannot be without Borrow. Consider not so nuch the gifts of the lover as the love of the giver. Let not passing fancies trouble thee. Of the Proof of True Love of God. [III. vii. kinde. Loue is subiecte and obedient to prelates, vile & despecte to hymself, trusting & hoping euere in god, yea whan god sauorip him not, for wiþoute sorwe men lyuyn not in loue. He þat is not redy to suffre aH 4 þinges, & to stonde at wille of his loued, is not worpi to be called a louer. It behouep þe louer gladly to clippe to him a maner harde þinges & bitter þinges for his loued, & not to bowe fro him for eny contrarie þinges 8

Chapter VII — Of previnge of very loue

one, 3it art þou not a misty & a prudent louer. So Why, lorde? For as muche as for a litel con- 12 trariousnes þou failest in þinges taken, and ouergredely sekist consolacion. A stronge louer stondip in temptacions, ner he wil not bileue þe wily persuasions of þe enemy. As þou plesist him in prosperite, so þou dis- 16 plesist him [not]7 in aduersite. A prudent louer considrip not so muche þe zifte of þe louer as þe loue of þe zeuer; he peisip more þe affeccion þan þe valu, and settip all þe ziftes fer bynepe þe loued. The noble louer restip 20 not in þe zifte, but in me aboue al ziftes. It is not þerfore a lost, þouз som tyme þou fele not so wel of me and of my seintes as þou woldist. That gode and swete affeccion put þou perceiuest amonge, it is an 24 effecte of grace, & a maner of fortaste of þe heuenly cuntre, upon whom it is not to leene ouermuche, for it gop and comep. A man to fizte ayen þe evel mevinges of þe soule & to despice þe suggestiouns of þe deuel, is 28 a token of vertu & of gret merit. Therfore lete no straunge fantasies brou3te in of eny mater trouble þe. Kepe a misty purpos & a rizt intencion to god. It is 2-2 Later. 4 Lat. 'coeptis.' 1 This clause comes later in the Latin. 3 Chap. vi. in the Latin. 5 Lat. 'placeo.' Supplied from C. 6 Lat. nec displiceo.' 8 C here inserts 'presente.'

III. vii.] Of the Proof of True Love of God. noon illusion þat som tyme þou art sodenly rauysshed in an excesse, & turnest anoon ayen to be wont iapes of pyne herte; for þo[o1] þou suffrist raper þan doost, and 4 as longe as pei displese þe, & þou wrastlist ayen hem, it is merit & no perdicion. Knowe wel þat þe enemy laborip in a wises to lette by desire in good, & to make þe voide from all gode exercices, fro worshypinge 8 of seintes, fro mynde of myn holy passion, fro profitable penking of þi synnes, fro keping of þin herte, & fro sad purpos of profityng in vertu; he puttip in many euel pouztes, þat he mowe cause in þe werynes & horrour, & 12 reuoke þe fro praier & holy redyng. Meke confession displesip him, and, yf he mowe, he wol make þe to cesse from holy communyon. Bilcue him not, ner take non hede of him, þouз he ofte tymes tende to þe 16 grynnes of deceite. Impute it to him self whan he sowiþ euel þinges & unclene. Say to him,' Be ashamed, þou unclene spirit, & go awey, wrecche; þou art ful unclene, þat bringist suche þinges to myn eres. Go 20 hens, þou wicked deceyuour; þou shalt haue no parte in me, but ihesu shal be wiþ me as a misty fizter, & þou shalt stonde confused. I had leuer dye & suffre al peyne þan consente to þe. Holde þy pes, & be still; 24 I wol no more here þe, þouз þou labore to moleste me Vain thoughts will come; but if thou wrestle thou wilt not be against them, condemned. 'Resist the devil, and he will flee from thee." soldier. neuer so ofte. God is myn illuminacion & myn helpe, whom shal I drede? If bateiles be ayenst me, myn herte shal not be a ferde. Oure lorde is myn helper 28 and my redemptour.' ffizte as a gode knizt; and, Fight like a true þouз somtyme þou falle þurgh frailte of flesshe, resume strengpes more misty þan þe raper, trustyng on my more large grace, and be wel war of veyn complacence 32 & pride; for þerby many men be ladde into errour, & som tyme pei slide in to a blindnesse incurable. Lete it be to be into a perpetual warnes & mekenes, þe fallinge of proude men presumyng of hemself. 1 Later. 2 hem' is later (in margin).

or negligent when God hides His face. Cheerfully do what in thee lieth. Of concealing Grace by Humility. [III. viii.

Chapter VIII — Of grace to be had' under þe warde of mekenes

(onne, it is more profitable & more sure to þe to is more છે hyde þe grace of deuocion, & not to lifte þiself 4 upon hye, not muche speke þerof, ner moche to peyse it, but raper to despise þiself, & drede lest it be yoven to be unworþy. It is not to cleue ouer touzly to þis affeccion, put may so sone be turned into þe contrarie. 8 Thenke in grace, hou wrecchid & nedy þou were wont to be wiþoute grace. Ner þere is not perin onely spiritual profityng, whan þou felist grace of consola- Be not impatient cion; but also whan þou berist mekely & paciently þe withdrawing þerof, whan it is denyed; so þat þan þou be not slowe fro studie of praier, ner þat þou lete not slide awey utterly opir workes þat þou wont to do, but as þou mayste³ after þin understonding gladly do þat 16 in þe is, and for no drynesse ner anxiete of mynde be not[] negligent of þi self. For þere bip many to whom whan it comep not as pei wolde, anon þei bip impacient or slowe. Mannes way is not euer in his 20 oune power, but to god it is to 3eue & to comforte, whan he wol, & as muche as he wol, & to whom he wol, as it plesip him, & no more. Somme indiscretly for grace of deuocion haue destroied hemself, for þey 24 do more þan þei mizt, peising not þe mesure of her litelnes, but folowyng more be affeccion of þe herte þan þe iugement of reson. And for þei presumed gr[etter³] þinges þan god was plesed wiþ, þerfore þei loste sone 28 grace. bei were made nedy and lafte as vile, þat had sette her neste in heven, þat þei, so mekid & made poure, mowe lerne not to flie in her wynges, but to hope & trust under my fedres. þei þat bip zit newe & 32 inexperte in þe wey of god, but if pei be gouerned by 1 An error for 'hid.' Lat. 'occultanda.' C has 'hidde.' 2 Chap. vii. in the Latin. 4 Erasure. C supplies alle.' 3 C here inserts' beste.' 5 Later hand in margin.

III. viii.] of concealing Grace by Humility. þe counceile of discrete men, pei mowe sone be deceyued & hurte. And if pei wol folowe her oune felyng more þan bileue oþer þat are exercised, þe ende wol be peril- 4 ouse, nam'y, if pei wol not be wipdrawen fro her ovne conceyt. Thei þat seme wise to hem self suffrip but seldom to be gouerned by opir. Better it is to sauoure but a litel wiþ mekenes & litel understondyng, þan 8 gret tresoures of konnynge wiþ veyn complacence. Better it is þe to haue litel þan muche wherof þou mowe be proude. He dop not discretly ynow þat zeuep him all to gladnes, foryeting his raper pouerte, & 12 þe chaste drede of god, þat dredip to lese grace þat is offrid. Ner he sauorip not vertuously ynow, þat in tyme of aduersite or eny hevynes hap him ouer desperatly, & lasse trustingly thynkyth or felyth of me 16 þan it behouep. ffor he þat in tyme of pes wol be ouer sure, ofte tymes in tyme of bateile is founden deiecte & ferful. If þou coudist at all tymes abide meke & litel in þiself, and mesure and rule þi spirit, 20 þou shuldist not falle so sone in to perel & into offense. It is gode¹ þat, þe feruour of spirit conceyued, þou penke what is to come, þe list goyng awey; þe whiche whan it happenip to falle, penke ayenward þat þe list may 24 come ayen, þe whiche I haue wipdrawen for a tyme to Take counsel of the wise in divine things. Be not presumppeace, nor timortuous in time of ous in time of conflict. profitable. þi warnes and my glory. Suche a preving is ofte tymes Trials are often more profitable þan if þou haddist plesant þinges at þin ovne wille. ffor merites be not to be estymat of þat, 28 yf² a man hap many visions & consolacions, or elles he be wise in scriptures, or sette in hye degre; but if he be grounded in very mekenes & fulfilled wiþ dyvine charite, if he seke in a þinges purely & holy þe 32 worship of god, if he accounte himself as nouzt & despise himself in trouþe, & ioy more to be despised & made lowe of opir þan to be worshipid, þere is merite & matere of hope. 1 Cherc inserts 'counseile.' 2 Later.

Thou, Lord, givest grace to the humble. Of Low Esteem of One's Self. [III. ix.

Chapter IX — Of vile estimacioun of himself in þe sist

of god. shal speke to my lorde, þou; I be dust & asshen. If I accounte myself more, lo þou standist ayenst 4 me, & my wickednesse berip witnes ayenst me, I may not say nay. &2 I vilific myself & bringe me to nouzt, & faile fro al maner propre reputacion, & make me³ dust as I am, þi grace shal be merciful to me, & þi lyzte 8 nye¹ to myn herte; & al maner estimacion, be it neuer so litel, shal be drouned in þe valey of my nouztines, & shal perisshe for euere. þere þou shewist me my self, what I am, what I was, & fro whens I come ;5 for I am 12 nou3t, & knewe not myself." If I be lafte to myself, lo I am nouzt & al infirmite. If þou beholde me sodenly, anon I am made stronge and am fulfilled wiþ a newe ioy; & a wonder þinge, þat I am so sodenly lifte up, 16 & so benignely clipped of þe, þat wiþ myn ovne weight Thy love unsought am euere borne doune lowe. This dope by loue frely goyng before me, & helpyng me in so many nedes, and keping me fro greuous perels, & delyueryng me, as I 20 may treuly say, from eueles oute of nombre. In mys liuyng I loste bope þe & me, & in seking þe allone, & in purely louinge þe, I fonde bope þe & me; & þurgh loue I brouзt myself more depely to nouzt. For þou, 24 most swete, dost wiþ me aboue al maner merit, and aboue þat þat I dar hope or pray. Blessid be þou, my god, for, þouз I be unworþi at godes, zit þi noblesse and infinite godenes cessip not yea to do wel to me³ 28 unkynde & fer turned awey fro þe. Conuerte us, lorde, to þe, þat we mowe be meke, kinde, & deuoute, for þou art oure helpe, our vertu, & our strengpe. goes before ine to help and save. 1 Chap. viii. in the Latin. 8 C. 'me selfe.' 4 Later. C. 'But and.' Not in C. 6 C. thereof.' The Lat. is 'male amando.' 5 C more correctly, 'whither I became.' An error for 'mis loving.' 8 Error for 'pe' (the article). Lat. 'ingratis.' 2 C. 'helthe.'

III. x, xi.] Of Referring all Things to God.

Chapter X — That all þinges are to be referrid to god as to be last ende

(onne, I owe to be by last & þy souereyn ende, if S° þou desire verily to be blisful; & þurgh þis intencion shal be purged þin affeccion, þat is ofte tymes eucl bowed dovn to hir self & to creatures. ffor if þou seke þiself in eny þinge, anon þou failest in þiself and waxist 8 drye. Wherfore to me referre al þinges principaly, for I it am þat haue youen at þinges. Considre alt þinges as welling of þe hyest & most souereyn good; and þerfore pei are to be reduced to me, as to her original 12 begynnyng. Of me litel & gret, poure & riche, drawith quyk water, as of be welle of lif; & pei þat seruip me willingly & gladly shul receyve grace for grace, but he þat hap glory wiþoute me, or be delited in eny priuate 16 good, shal neuere be stablisshid in very ioy, ner delited in herte, but shal be lette in many wises & anguisshid. þerfore þou owist to ascriue to þiself no maner of good, ner arrecte not by vertu to eny man, but a to god, 20 wiþoute whom man hap nouzt. I zaue aH, & I wol haue aHayen, & wiþ districcion I require pankinges. This is trouþe, wherby is chaced away þe vanite of glory. And if heuenly grace & very charite entre in, 24 þere shal be non envie, ner contraccion of herte; ner priuate loue shal not occupie it, for diuyne charite ouercomep all þinges, & dilatip all þe miztes of þe soule. Yf þou sauore arist, þou shalt ioy allone in me,2 for þere 28 is no man gode but god all one, þat is to be preised aboue al þinges & to be blessed in at þinges.

Chapter XI — That, be worlde despised, it is mery & swete to serue god

Tow, lorde, I shal speke ayen, and kepe no silence; N I shal say in þe eres of my god, my lorde, my 1 Chap. ix. in the Latin. 2 C here adds, 'þou shalt trust alone in me.' 3 Chap. x. in the Latin. of all things, as Make God the end he is source of all good. He gives all, and he will have ali again.

How can I forget ever rememberest thee, Lord, who me? Thou servest me rather than I thee. Of the Sweetness of God's Service. [III. xi. kinge, þat is on hye. O lorde, hou gret is the multitude of þy swetnes to hem þat drede þe! But what art þou to by louers? what to hem þat serue þe wiþ all her hertes Verily be swetnes of þi contemplacion 4 þat þou grauntist to thy louers is vnspecable. Here in þou shewist most þe swetnes of þi charite, þat, whan I was not, þou madist me, and whan I errid fro þe, þou laddist me ayen, þat I shuld serve þe, & þou comaundist 8 me to loue the. O þou welle of euerlasting loue, what shal I say of þe? hou may I foryete þe, þat vouchist Saaf to haue mynde on me yea, after þat I failed & pershid, thou hast do mercy wiþ þi seruaunt aboue al 12 hope, and hast shewid grace & frendship aboue al merit. What zelde I þe ayen for þis grace? It is not zouen to all, þat, all þinges forsaken, þei renounce þe worlde and take a Religious lif. Whepir is þat a gret 16 þinge put I serue þe, sip euery creature is bounden to serue þe? It owip not to seme me a gret þinge to serue þe; but raper þis aperip to me gret & wonderful, þat þou vouche saf to receyue to by seruaunt me so 20 poure & so unworpy, & to oone me to by welbiloued seruauntes. Lo, at þinges þat I haue & wiþ þe whiche i serue þe, are þyne. Neuerpeles in contraric wise þou servist me raper þan I þe. Lo, hevene & erpe, þat þou 24 hast made unto mannes seruice, are redy, & euery day dope þat þou comaundist hem; & þat is litel, but ouere þat þou hast ordeined also angels in to mannys mynistery; but it passip all put þou þiself vouchist saf to 28 serue man, and madist promys to 3eue þiself to him. What shal I 3eue þe for all þese pousand of godes? Wolde god I miзt serue þe al þe days of my lif! Wolde god at lest I mi3t suffice to do þe worþy seruice 32 o. day! Verily þou art worþy all maner seruice, al worship, & euerlasting preisyng. Verily þou art my lorde, & I þy poure seruaunt, put am bouuden wiþ ał my miзt to serue þe & neuere be wery of þi preisinges. 36

III. xii.] Of Moderating our Desires. ffor Thus I wol & þus I desire, & what lackip me vouche þou saf to fulfille. It is a gret worship & a gret glory to serue þe, & to sette al þinges at no price for þe; 4 pey þat willingly subdue hemself to by seruice shul haue grace. And þei þat for þy most holy¹ loue puttip awey flesshely delectacion, shul finde þe consolacion of þe holigost. pei shu gete liberte of myngle [þat] 8 entrip into streizt lif & takip non hede of no worldly cure. O þe acceptable & þe iocunde seruice of god, whereby a man is verily made fre and holy! O þe holy state of religiose seruage, þat makip man even to 12 aungels, plesant to god, ferful to fendes, & commendable to all cristen men! O þe seruice to be clippid & euere to be desired, wherby þe hyest & souereyn good is deserued, & ioy goten þat shal duelle wiþouten ende!

Chapter XII

S one, zit þou must lerne muche þinge, þe whiche þou hast not lerned as 3it. Lorde, what are þo? 20 That þou put þi desire holy after my wel willyng, and put þou be not a louer of þiself, but a desirous folower of my wille. Desires ofte tymes settyn þe on fire & hugely stiren þe; but considre whepir þou be meved 24 more for my worship or for þin ovne profit. If I be in cause, þou wolt be wel content what euere I ordeyne; and if þere be eny þinge of þyn oune sekyng þat is hid priuely, þat it is þat lettip & greuep. Be war þerfore 28 þat þou leyne not to muche upon eny desire before conceyued, me not councelde; lest þe repente afterward, and þat displese put first plesid, and þat þou heldist for þe better. ffor not euery affeccion þat semep gode is 32 to be folowed anon, ner contrarie affeccion to be fledde 1 In C the words 'most boly' come before the word 'seruice' in the preceding line. 2 Chap. xi. in the Latin. 3 C inserts well.' Thy service is true freedom and endless joy Desire nothing God into council. without taking

Life cannot be free from conflict. Of Striving against Concupiscence. [III. xiii. at first. It is expedient amonge to use refrenacion, yea, in gode studies & desires, lest by importunyte þou falle into distraccion of mynde, lest þou engendre sclaundre in opir þoruz indisciplinacion, or elles lest þou be 4 sodenly troubled & falle by wipstonding of oþer.¹ And by flesshe owip so longe to be chastised and constreyned to be soget in seruage, til it lerne to be redy to aH þinges & to be content wiþ fewe, & to delite in symple 8 þinges, & not grucche ayen suche² as is not conuenyent þerto.

Chapter XIII

I orde, as I se, pacience is rigt nedful to me, for many contrariousnes¹ fallen in þis worlde. For, hov euere I ordeigne for my pes, my lif may not be wiþoute batcile & sworde. So it is, sone; but I wol 16 not þat þou seche pes, and lacke temptacions, & fele no contrariousnes; but þan deme to haue founde pes, whan þou art haunted in diuerse temptacions and preued in many contrarioustes. If þou say þat þou maist not 20 suffre many þinges, hov wilt þou þan suffre þe fire of purgatory? Of ij. eueles þe lasse is euere to be chosen ; wherfore, þat þou mowe escape turmentes þat are to come, studie to suffre evenly for god present eueles. 24 What trowist þou þat men of þis worlde suffre nouzt or their sufferings? litel? Nay, þou shalt not finde þat, fouz þou seke most delicat men. But þey haue, þou saist, many delectacions, & þerfore þey peise litel her tribulacions. Be it 28 so, so þat þei haue what þei wol; but hov longe hopist þou it shal endure? Lo, pei þat are habundant in þis worlde here shul faile as þe smoke, & þere shal be no Are the men of this world without 1 Here a sentence is left untranslated both in C and D. 2 C inserts þinge.' 3 Chap. xii. in the Latin. 4 C here and in line 6, 'contrarioustez.' The word has been altered in D. 5 C here inserts 'they folowe her owne delectacions and.' 6 C omits here.'

III. xiv.] Of Humble Obedience. It remembraunce of þe ioys passed. And 3it whiles þei lyue, bei reste not in hem wiþoute bitternes, werinesse, & drede; for ofte tymes of þe same þinge wherof pei 4 conceyue delectacion pei receyue peyne and sorowe. fallip to hem riztwesly þat, for þei inordinatly sekip delectacions & folowe hem, þat þei wiþoute confusion fulfille hem not. O hou shorte, hou inordinat, hou 8 false, hou foule pei at be! Neuerpeles for drunkenes & blindenes þei understonde not, but as¹ dum bestes rennep into deth of soule for a litel delectacion of corruptible lif. Wherfore þou, sone, go not after by con- 12 cupiscences, but turne awey fro þin oune wille. Delite þe in god, & he shal 3eue þe þe peticions of þin herte. Lo, if þou wolt verily be delited and more habundantly be comforted of me, lo in contempte of all worldly and 16 in kutting awey of all lower delectations shal be by blessing, and plenteuous consolacion shal be golden to þe. And þe more þat þou wipdrawist þe fro consolacion of all creatures, þe swetter & þe miztier comfortes 20 þou shalt finde in me. But first þou shalt not come to þese wiþoute sorwe² and labour of strivinge. The olde used custom wol wipstonde, but it shal be ouercomen by a better custom. The flesshe wol grucche ³; but 24 it shal be refreyned wiþ þe feruour of spirit. be olde serpent wol stire þe & bringe þe to bitternes; but wiþ praier he shal be dryven awey, and wiþ profitable labour his comyng shal be stopped.

Chapter XIV

S onne, he þat laborip to wiþdrawe himself fro obedience, he wipdrawip himself fro grace; and he þat 32 sekip to haue pryuate þinges, lesip þe common þinges. 1 Later. 2 C. tristesse.' 3 C adds 'ayein,' which is erased in D. Chap. xiii, in the Latin. IMITATION. 4 C inserts 'inne.' G In contempt of worldly things shall be thy peace.

Submit thyself gladly to those set over thee. Yea, humble thyself under the feet of all. 1 Later. Of Humble Obedience. He þat frely & gladly subduip not himselfe to his souerayne, it is a token þat his flesshe obeiep not him parfitly zit, but ofte tymes kikip ayen & grucchip. Lerne þerfore to obeie by souereyne swiftely, if þou 4 wille þat þy flesshe shal obeie þe; for þe utter enemy is sonner ouercomen, if þe ynner be destroied. There ys not¹ a more greuous ner a worse enemy of þe soule þan þou þiself, not wel according to þe spirit. It 8 bihoueth þe in all wise to take upon þe very despising of þiself, if þou wol preuaile ayen flesshe & blode. But for as moche as þou louest inordinatly þiself, þerfore þou dredist to resigne þiself fully to be wille of 12 oþer.2 [But what grete þinge is þat if þou, þat arte but asshon and nought, subdue þi selfe to man for god? Sithe I almyghty and highest, þat made alle þinges of nought, mekely made me sugget to man for pee, and 16 was made mekest of alle & lowest, for þou shuldest overcome thi pride with my mekenesse. Lerne to obeye, þou duste! lerne to meke thi selfe, þou yerthe and cleye, and to bowe thyselfe vnder the feete of alle ; 20 lerne to breke pine owne willes, and to yive þe vnder subieccion of alle. Be wrothe ayeins thi selfe, and suffre no volowynge pride to lyve in the, but shewe þe so sugget and so litel þat al men mowe goo over þee, 24 and trede vppon the as vppon myre of the streete. What haste þou, veyne man, to compleyne? Thou foule synnar, what haste þou to answere þi reprevars, þat so ofte tymes haste offended thi god, and so ofte tymes 28 deserved helle? But myne yen hathe spared pee, for thi soule was preciouse in my sight; for þou shuldest know my love, and be ever kynde to my benefaytes, and þat þou shuldeste yive thi selfe continuly to very 32 subieccion by mekenes, and bere paciently pine owne despisinge.] 3 2 Later. The next two lines show signs of erasure. 3 The text within the brackets is omitted in D, and has been supplied from C.

III. xv.] Of the secret Judgments of God. Ꮮ

Chapter XV

orde, þou sowndyst thi domes upon me & shakyst att³ my bones for drede & tremlyng, & my soule is gretly affraied. I stonde astonyed, and considre þat heuens are not clene in thy beholdyng. If þou fondist shreudenes in angeles & spareist hem not, what shal 8 falle of me? Sterres felle from heuene, & I dust what presume I? Whos werkes semed laudable felle to lowist þinges, and pei þat ete brede of aungeles, I sawe hem delite in swynes draf. Therfore, lorde, þere is no 12 seurte, if þou wiþdrawe þin honde. There auailip no wisdom, if þou leue þi gouernance. þere helpip no strengpe, if þou cesse to kepe. þere is no chastite sure, God. if þou defende it not. bere auailip no kepyng, if þin No safety without 16 holy wacching be not nye. Yf we be forsaken, we be drouned & pershyn; and we be visited, we are rerid up & lyuen. We bip unstable, but by þe bip confermed. We waxe leuke, but by þe we bip sette a fyre. 200 hov³ & abiectly it fittip me to fele of myself, & hou nouzt to sette by is eny good þat I seme to haue! O hov deply I owe to submitte myself under þi depe groundeles iuggementes, lorde, where I finde myself 24 noo þing elles but nouzt & nouzt! O weight unmeasurable, o see intransnatable, where I finde no þing of myself but all nouzt! Where is þe lurkynge hidels of glory & worship, where is þe trust conceyued of 28 vertu? AH veyn glory is swolowed up in þe depnes of All flesh is as þi iuggementes upon me. What is flesshe in þy presence. euery beholding? Whether shal clay reioyce itself ayenst him 1 C has 'Of the pryve iugementes of god, leste we lyfte uppe into pryde for goode þinges.' 2 Chap. xiv. in the Latin. 3 C has 'þou pondrest over me thi jugementes and alle to shakest,' etc. 4 Later. 5 Here 'mekely and howe' is inserted in C. • Later (in margin); omitted in C. nothing in His G 2

How we should feel in respect of Desires. [III. xvi. put makip it? Hou may he be rerid up in veyn speche whos herte is suget to god in trouþe? AH þe worlde shal not rere up into pride whom trouþe hap made suget to himself; ner he shal not be meued by þe 4 moupes of all his preisers, þat stedfastiþ at his hope in god. ffor þey þat spekip in magnifieng hemself, lo, are nou3t, & þei shal faile wiþ þe soune of her wordes; but þe trouþe of oure¹ lorde abidip for euere. 8

Chapter XVI — Hov a man shal stonde in euery þinge desiderable

S one, say þus at aH tymes: Lorde, if it plese þe, be þis þus. Lorde, if þis be by worship, be þis doon 12 in by name. Lorde, if þou se it be expedient and preue it profitable to me, graunte me to use it to py worship; but if þou knowe þat it be noyous to me, or to be good for me. not vailable to þe helpe¹ of my soule, take suche a desire 16 Lord, give me what Thou seest Do with me as Thou wilt, fro me; for not euery desire comep of þe holigost, yea, þouз it seme to man rizt and good. It is harde to deme of trouþe wheper a good5 spirit or an euel stire þe to desire þat or þat; or wheper þou be meued of þyn ovne 20 spirit. Many in þe ende ben deceyued, þat in þe begynnyng semed brougt inne wiþ a gode spirit. Wherfore with drede of god & mekenes of herte is to be desired & asked what desiderable þinge þat comep to 24 mynde principaly; for wiþ propre resignacion at þinge is to be committed to me, seieng: Lorde, þou knowist how it is best; be it þus or þus, as þou wolt, and whan þou wolt; 3eue what þou wolt, hou muche þou wolt, & 28 whan þou wolt. Do wiþ me as þou wolt & as it most plesip þe, & as it is most by worship. Put me where þou wolt, and do wiþ me frely in at þinges. I am iu 1 Later (in margin). 2 C adds and scie.' 3 Chap. xv. in the Latin. 4 C, more correctly, 'helthe.' Lat. ‘saluti.' · 6 C. desirable.' 5 In margin. 7 Comits and whan jou wolt.'

III. xvii, xviii.] A Prayer. Of true Comfort. þin hondes; turne me & ayen turne me rounde aboute. Lo, I by seruaunt redy to all þinges; for I desire not to lyue to myself, but to þe, & þat wolde god mist be 4 parfitly & worþely!

Chapter XVII

MⓇ xvij.¹ ost benigne ihesu, graunte me by grace, þat it may be with me and labore wiþ me, & abide wiþ me to þe ende. Graunte me euer to do þy wille, and desire þat is most acceptable to þe and most derly plesip þe. Thy wille be my wille, and mote my wille May Thy will be 12 cuere folowe þi wille, & accorde to it in al wise. Be þere to me oon willing & not willing wiþ þe; & lete me not wille ner not wille but þat þou wolt or wolt not. Graunte me to dye from all þinges þat are in þis worlde, 16 & for þe to loue to be despised & not knowen in þis worlde. Graunte me aboue al þinges desired to reste in þe, & to þese my soule in þe. Thou art very pes of herte, þou art oonly rest; wiþoute þe alt þinges are 20 harde and out of quiete. In þis pes, þat is in þe oon souerayne euerlasting gode, mote I slepe & reste. Amen.

Chapter XVIII

Wh hat euere I mowe þenke or desire to my solace, I abide it not here, but hereafter; that if I allone had at þe solaces of þe worlde, & mizt use all þe delices, it is certeyn þat þei mowe not endure. Wher- 28 fore, my soule, þou maist not plenerly be comforted, ner parfitly be refresshid but in god, þe consolacion of poure & þe undertaker of meke men. Abide a litel while, my soule; abide goddis promys, & þou shalt haue abund- 1 Not a separate chapter in the Latin. 2 Chap. xvi. in the Latin. mine! look for my comfort not here. but hereafter.

Only in God can the soul's happiness be found. Be it my solace, to lack all worldly solace. Lord, Thou knowest what is best for me. Of casting all our Care upon God. [III. xix. aunce of aй godes in heuene. If þou coueite þese present þinges ouer inordinatly, þou shal lese þo euerlastinge heuenly þinges. Lete temporall þinges be in use, & euerlastinge þinges in desire. þou maist not be filled 4 wiþ no temporal good, for þou were not made to fruisshe þo. Yea, þouз þou hadist at godes þat are made, þou maist not be blisful; but in god, þat made at þinges, shal be þi blisse & þy felicite; not suche as 8 is seen & preised of folisshe louers of þis worlde, but suche as gode true cristen men abidin, & spiritual men fortastip,¹ whos conuersation is in heuene. Veyn it is & short, at mannes solace; but þat is blisful solace & 12 true, þat is parceued wiþ infurpe of trouþe. The deuoute man berip euere wiþ him his comfortour ihesu, & saip to him: Be nye to me, lorde, in euery place & euery tyme. Be þis my consolacion, gladly to wille to 16 lacke all mannys solace. And if þi consolacion lacke, þi wille & iuste probacion be to me as a souereyn solace; for þou shalt not perpetualy be wroth, ner þou shalt not preten euerlastingly.

Chapter XIX — That all maner bisenes is to be sette in god

y sonne, suffre me to do wiþ þe what I wole; I My sonne, suffire me to expedient to be þou 24 knowe what is most expedient to þe. þenkist as a man, þou felist in many þinges as mannys affeccion studiep. Lorde, it is true þat þou saist. by besynesse is more for me þan eny cure þat I can bere for myself. He stondip ouercasuely & like to falle, þat 28 castip not all his bisenes in to þe. So þat my wille be right & abyde stedfast in þe, do of me what plesiþ þe; for it may not be but good, whateuere þou do of me. A 1 C. 'fortastin amonge.' D had originally 'fortastiþ.' later hand has struck out the word 'amonge,' doubtless from ignorance of its meaning 'sometimes.' Lat. 'interdum.' - 2 Chap. xvii, in the Latin.

III. xx.] Of Patience under Suffering. If you wolt þat I be in derkenes, blessid mote þou be; and, if þou wolt þat I be in lizt, zit blessed mote þou be. If þou vouche saf to comforte me, blessed mote 4 þou be; and if þou wolt þat I be troubled, be þou euere alike blessid. Sone, so þou must stonde, if þou desirest to go wiþ me. þou owist to [be as redy to suffre as to Ioye. As gladly þou owest to be nedy and pouer 8 as ful and riche. ¶ Lorde, I shal gladdely suffre for þee, what euer þou wolt come vppon me. I wolle indifferently receyve of thi hande gode and yvel, swete and soure, glad and sorowful, and for alle þinges þat 12 fallep to me yif þee pankynges. Kepe me fro alle maner synne, and I shal not drede depe nor helle. Whiles þat þou prowe me not awey for euer, ner putte me not out of þe boke of lyve, hit shal not noye me what euer 16 tribulacion come to me.

Chapter XX — That temporal miseries bi ensaumple of Criste ar to be borne

one, I came downe from hevon for þi helthe; I for charite, ffor þou shuldest lerne bi pacience to suffre temporalle myseries not grucchingly. ffor fro þe houre of my birpe into the daie of my goynge oute of þis 24 worlde in þe crosse, per lakkep me never suffringe of sorowes. I had grete lakke of temperal godes. I herde many compleyntes made of me, shames and repreves I susteyned benignely, ffor benefaites I receyved vnkynde- 28 nesse, for miracles blasfemyes, for techinges reprehensions and blamynges. ¶ Lorde, for þou were paciente in thi lyve, þere inne fulfyllynge þe commaundement of thi fader, hit is worpi þat I, most wrecched synnar, 32 after þi wille susteyne my selfe paciently, and þat as longe as þou wolte þat I bere þe burdon of þis corrupt- 1 Chap. xviii. in the Latin. Whatever Thou dost with me, may Thy name be blessed! I will take at God's hand good and evil alike. Let me ever resufferings, willmember Christ's ingly endured for me.

and follow the blessed example of His patience. Think, others Of the Endurance of Injuries. (III. xxi. ible lyve. ffor if þis lyve be onerouse and hevy, yette bi thi grace hit is fulle meritory, and, bi þine ensaumple & þe steppes of thi dedes, to the feble and þe seke the more tolerable and the more clere; and muche more 4 consolatory þen hit was sumtyme in the olde lawe, when be yate of hevon was yette closed, and also þe weye more darke, for as muche as so fewe þat tyme toke any cure to seke the reaume of hevon. And 8 nouper gode menne þat payed her dette of holy depe¹ myght þenne entre into the reaume of heuon. ¶O howe grete pankynges am I bounden to yelde to pee. þat hast vouched save to shewe to me and to alle cristen 12 me þe right wey and]2 þe gode wey to þin euerlasting reaume! Thi lif is oure way, & by þin holy pacience we go to þe, þat art our croune. But if þou haddist gone tofore & tauzte us be way, who wolde haue take 16 eny cure to haue folowed? Allas! hou many wolde haue abiden a afer & behinde, but if pei hadden beholde by clere ensamples. Lo, 3ettes we waxe leuke, heryng of so many signes & doctrines. What wolde 20 falle if we had not so gret a light to folowe þe?

Chapter XXI — Of suffringe of wronges and who is preued very pacyent

Wh hat is it þat þou spekist, sonne? Cesse of þi 24 compleynyng, consideryng my passion & þe passion of opir seintes; for þou hast not 3it wipstonden unto shedyng of þi blode. Litel it is þat þou suffrist in more grievously comparison of hem þat suffrid so grete þinges, so miztily 28 temptid, so greuously troublid, so manifolde preued and exercitate. It bihouep þe þerfore to bringe to mynde opres greuous peynes, þat þou mowe be more mistily have been much tried than thou. 1 This does not correspond with the original. 2 The text within the brackets is wanting in D from the loss of a leaf, and has been supplied from C. 3 Later, in margin. 4 Chap. xix. in the Latin.

III. xxi.] Of the Endurance of Injuries. & more esily bere by smale peynes. And if þey semo not litel to be, be war lest þyn impacience cause þat. Neuerpeles, wheþir þei be smale, wheper pei be grete, 4 studye to suffre al paciently. be better þat þou disposist þe to suffre, þe more wisely þou dost, & þe more þou deseruist; & þe eselier þou shalt bere it, made redy þerto nat sluggusly¹ in herte & by use. And say not: 8 I may not suffre þis of suche a man, ner I owe not to suffre suche þinges, for he dide me gret harme, & puttid þinges up on me þat I neuere pouzte; but of a noper I wol suffre gladly what euere I shal suffre. Suche a 12 þouзt is ful folisshe, þe whiche considerip not þe vertu of pacience, ner of whom she is to be crouned, but takep more hede of þe persones & of þe offences doon to him. He is not very pacient þat wol not suffre but 16 as muche as he wol;2 for þe very pacient takip non hede wheþir he suffre of his prelate or of his piere, or of his lower; wheþir of a gode man & an holy, or he be exerciced of an ouerthwart man & an unworpy; but 20 indifferently what aduersite, and hou ofte by eny crea- Say not: From endure much, but others I could not from such and such a man. ture [fallyth to hym],³ all þat he takip acceptably of þe honde of god, & accountip þat as a gret hyre¹; for no þinge, be it neuere so litle, so it be suffrid for god, shal 24 passe wiþoute merite. Wherfore be þou spedde & redy to fistyng, if þou wolt haue þe victory. Withoute victory5 maist þou not come to be croune of pacience. If þou wilt not suffre, þou refusist to be crouned; and if 28 þou desire to be crouned, fizte manly, suffre paciently. No cross, no Wiþoute labour men comep not to reste, ner wiþoute fighting, men comep not to victory. Lorde, make possible by by grace þat semeþ me impossible by nature. 32 Thou knowest, lorde, þat I may suffre litel, & þat I am sone prowen doun with litel aduersite. Make, lorde, 1 C. 'sluggedly.' 2 C adds and of whom he wolle,' Not in C. 4 C. 'lucre,' C. 'fightynge.' 3 Later, in margin. crown.

A little thing sometimes overcomes my reso- Jution. Lord, give me Thy strength. Of Human Infirmity and Misery. [III. xxii. þat euery exercitation of tribulacion be to me amyable, & for þi name desiderable¹; ffor to suffre & to be vexid for þe is ful holsom to my soule. Of confessioun of oure infirmite & miseries 4

Chapter XXII — of this lyf

shal knouleche ayenst myself myn unristwesnes. I shal knouleche to be myn infirmyte. Ofte tymes a litel þynge prowip me doon & makip me sorry. I8 purpose to do miztily; but, whan a litel temptacioun comep, I am in gret aunguisshe. Oþer whiles of þinge of litel valu risip greuous temptacion, and whiles I wene myself somwhat sure, for I fele no þinge, I fynde 12 Se myself ofte tymes ouercomen poruz a litel³ blaste. þerfore, lorde, my deieccion & my frailte, knowen to þe on euery syde. Haue mercy on me oute of þe clay, þat I stike not perin, ner abide deiecte in euery side. 16 That it is þat ofte tymes rebukip me before þe & confoundip me, þat I am so slidyng & so weike to wipstonde passions, and þouз I falle not fully to consent, 3it hir vexacion is greuous & heuy to me, and it weriep 20 me so to lyue daily in stryf. And þerby is myn infirmite knowen to me, þat abhominable fantasies cometh muche listlier þan þei gon awey. Wolde god, þou most stronge god of israel, louer of true soules, þat þou 24 beholde þe labour & þe sorowe of þi seruaunt, & be assistent to him to what euer þinge he go! Strengpe me wiþ heuenly mist, lest þe olde man, þe wrecchid flesshe not zit fully sugget to þe spirit, haue þe better 28 & þe lordship, ayenst whom it behouip to fizte al þe while me lyuep¹ in þis lif most wrecchid. Allas! what lif is þis, where as lackip neuer tribulacions & miseries, where all þinges are full of grynnes & of enemyes. 32 For, one temptacyon or tribulacion goinge awey, anoper 1 C. 'desirable.' 2 Chap. xx. in the Latin. 3 C. 'lyght.' 4 'me lyvep' is the rendering of Lat. 'vivitur.'

III. xxiii.] Of Rest in God above all His Gifts. comep, yea, som tyme þe first conflicte yit duryng, opir many comep upon unwares. And hov may a lif be loued, hauyng so many bitternesses, suget to so 4 ma[ny mi]series, & myschaunses?¹ hov [also is hit called] a lif, þat engendritp so m[any depes and pesti-] lences, & 3it is lov[ed and sought of many] to haue her delit per[inne. The worlde is] ofte tymes repre[ved 8 þat hit is fals and veyne ;] and 3it it is [not lyghtly forsaken, for þe con]cupiscences [of the fleysshe haue to grete dominacion.] But [summe þinges drawen to love and summe to despite. To love per draweb desire of 12 the fleisshe, desire of yen, and pride of lyve. But peynes and miseries folowinge bringep] furpe hate of þe worlde & werynes. But allas! false delectacion ouercomiþ þe mynde zonen to þe worlde, & so it accountip 16 delices to be under breiers, for she hap neiper seen ner tasted þe swetnes of god, ner þe inwarde mirpe of soule. But pei þat despisip parfitly þe worlde & studieth to lyue under holy discipline, þe swetnes of god, þat is 20 promysed to true louers, is not unknowen to hem, & þey seen clerly hou greuously be worlde errip, and hou diuersely it deceiuep.

Chapter XXIII — That man owip to reste in god aboue alle his giftes

[Abou boue al godes & [in alle], my soule, þou shalt reste in Loure lorde ever], for he is euerlastinge [reste of seintes. Graunte] me, most louyng & most 28 [swete Ihesu, above euery c]reature, aboue al helpe [and alle beaute, above alle g]lory & worship, abo[ve alle myght and dignyte, above] aH konnyng [and subtilte, above all riches and c]raftes, [above alle gladnes and 32 exultacioun, above alle fame and preysinge, above alle hope and promission, above al merite and desire, 1 C. 'mischieves.' The word seems to have been altered in D. 2 Chap. xxi. in the Latin. What a life is this, full of miseries and snares! They who despis the sweetness of the world taste God.

God alone is allsufficient for the soul. O for wings to flee away and rest in Christ! Of Rest in God above all His Gifts. [III. xxiii. above all yiftes þat þou maiste yiffe or infounde, above]¹ al ioy & iubilacion þat mynde may take or fele; ffurpermore aboue aungeles & archangeles, aboue al þe knizthode of heven, aboue all þinges visible & inuisible, 4 & aboue al þinges þat þou, my god, art not; for þou, my god, art best aboue aH. þou allone art hiest, þou allone most misty, þou allone most sufficient & most ful, þou allone most swete & most solacious, þou allone 8 most faire & most louely, þou allone most noble and most gloriose, aboue at þinges; in whom all godes are togidres & parfitly, & euere haue be, & shal be. And þerfore it is litel and insufficient, what euer þou yeuest 12 me beside þiself, or reuelist or promittist of þiself, þe not seen ner goten fully; for myn herte may not verily reste ner be fully & aH holy content, but it rest in þe & ouerpasse þi 3iftes & euery creature. O my most 16 swete spouse ihesu crist, most pure louer, lorde of al maner creature, who shal 3eue me feders of very liberte, þat I mowe fle & reste in þe! O whan shal it be 30uen to me fully þat I mowe take hede & se hov 20 swete þou art, my lorde god? whan shal I at full gadre myself in þe, þat for þi loue I fele not myself, but þe only aboue al felynge & al maner in a manere not knowen to aH. Nov ofte tymes I morne and bere myn infelicite wiþ sorowe; for in þis valey of teres perc comep many eueH þinges, þat ofte tymes lettiþ me, troublip me³ sore, & darkip my mynde, & distractip me, and drawip me & wrappiþ me in, þat I may not haue 28 fre comyng to be, and þat I may not fruisshe þo iocunde clippinges þat are redy to holy spirites. My sighinge & my manyfolde sorwe5 in erpe mote meue þe. 1 The words within brackets in chaps. xxii, and xxiii. are wanting in D from the mutilation of a leaf; they have been supplied from C. 2-2 In margin, later hand. Not in C. 3 Here C inserts 'makep me.' 4 C inserts ever.' 6 C. 'teres.'

III. xxiii.] Of Rest in God above all His Gifts. O ihesu, þe briztues of euerlastyng glory, comfort of þe soule goyng in pilgrimage; at þe is my moupe wiþoute voice, and my silence spekip to þe. Hou longe tariep 4 my lorde or he come? Come he to me his poure seruant, þat he mowe make him glad; put he his honde & deliuere þe wrecche from al maner anguissle. Come, come! for wiþoute þe shal þere be no blisful day 8 ner houre; for þou art my gladnes, & wiþouten be my borde is voide. I am a wrecche, & in manere enprisoned & greuously ferid, til þou refresshe me wiþ þe lizt of þi presence, & make me fre, & showe me þin 12 amyable visage. Lete opir men seke for þe what otir þinge hem likip; for me plesip no þinge ner shal plese, but þou, my god, myn hope, & myn euerlastinge helpe. I shal not holde my pes, ner I shal not cesse to pray, 16 til þi grace turne ayen to me, & þou speke wiþ infurþe Lo, I am here; lo, I am come to þe, for þou calledist me inwardly; þi dedes,¹ þe desire of þy soule, þin humyliacion, þe contricion of þin herte, pei haue bowed 20 me & brouzte me to þe. And I seide: Lorde, I haue called on þe inwardly, & desired to 2 haue my fruicion in þe. I am redy to forsake at þinges for þe. Thou verily steredist me first to seke þe. Wherfore, lorde, be 24 þou blessed, þat hast done þys godenes wiþ þi seruaunt after þe multitude of þi mercy. What hap þi seruaunt more to say, lorde, before þe, but put he meke himself gretly in þi sizt, having euer in mynde his oune 28 wickednes & his vilete? for þere is noon like þe in alt þe innumerable þinges of heven & erpe. Thi werkes are rizt gode, þi iugementes true, and by þi prouidence att þinges are gouerned. Preising þerfore be to þe & 32 glory, þou þe wisdom of þe fader! my mouþe, my soule, and a þinges þat are made, preise pei þe & blesse þe. Amen. 1 Error for 'teres.' Lat. 'lacrymae.' 2 Later. Lord, come to me, for without Thee my table is empty. desire to enjoy Thee, forsaking all else.

is Thine. Of the Remembrance of God's Benefits. [III. xxiv.

Chapter XXIV — Of be recordacion of be manyfolde benefetes of god

orde, opene myn herte in þy lawe, & teche me to go in þi preceptes. Graunte me to understonde 4 þi wille, and wiþ grete reuerence & diligente consideracion to remembre þi benefetes, bope in general & special, þat I mowe þerfore worþely 3eue þe pankinges. [But I knowe and knowleche þat I may not yelde duc 8 pankynges]2 for þe lest point. I am lasse þan að þi godes 3ouen to me, and whan I attende þi noblesse, my All that we have spirit failip for þe gretnes þerof. AH þat we haue in body & in soule, and at þat we haue outwarde or in- 12 warde, naturely or supernaturaly, aH are þi benefetes, & commendid³ as a benefactour holy & gode, of whom we haue receyued all good þinges. And if oon haue taken mo & a noper fewer, zit at are þyne, & wiþouten 16 þe may not be leste þinge be had. He þat hap receyued gretter may not reioyse him of his merite, ner be lifte up aboue oþer, ner despice þe lasse; for he is more & better þat lasse ascriuep to himself, & in panking is 20 more meke and more deuoute. And he þat wenyth himself to be more vile, and demeth himself more unworþi þan at opir, he is more apte to receiue gretter 3iftes. And he þat takip fewer, owip not to be sory, 24 ner bere indignacion ner envie to be riccher; but raper take hede to þe & souereinly preise þi godenes, þat so plenteuously, so frely, so gladly, grauntip þi ziftes wiþoute excepcion of persones. AH þinges comep of 28 þe, and þerfore þou art to be preised in at þinges. Thou knowist what is expedient to be 30uen to euery body, and why þis hap more and þis lasse; it is not to us to discerne, but to þe, anenst whom a merites are 32 Thou knowest what is best for each of us. 1 Chap. xxii. in the Latin. 2 Supplied from C. 3 Error for 'commend þe,' which appears in C. 4 C has, correctly, 'accepcion.' Lat. 'acceptatione.'

a and despised That we are poor should be rather a consolation than III. xxv.] Of Four Things that give Inward Peace. diffinyte. Wherfore, lorde god, I accounte it for a gret benefete þat I haue not many þinges wherof preising & glory apperip outwarde & after man. So þat a creature, 4 [þe]¹ pouerte & vilete of his persone considred, not oonly conceyue not þerof hevines, sorwe, ner deieccion, but rapir consolacion & gret gladnes; for þou, god, chasist in þis worlde poure & meke and despised of þe worlde 8 into pine familiars & householde men. Witnes herof are þin apostels, whom þou madist princes aboue al erpe. bei were conuersant in þe worlde wiþoute compleint, meke & simple, wiþoute all malice & gyle, in so 12 muche þat pei ioyed to suffre rebukes & wronges for þi name; & þat þe worlde abhorrip, þei clipped to hem wiþ gret wille. Wherfore no þinge owip so to make glad þy louer & þe knower of þi benefetes, as þi wille in him & 16 þe welplesinge of þin euerlastyng disposicion; of þe whiche onely he owip to be content & comfortid, so þat as gladly he wol be lest as a nopir wol be most, and as wel pesid & content in þe lowest place as in þe first, & 20 as gladly despisable & abiecte & of no fame as more worshipful & gretter in þe worlde þan oþer. ffor þy wille & þe loue of þi worship owip to passe alt þinges, & more comforte him & more plese him þan at bene- 24 fetes 3oven him or to be 3oven him.

Chapter XXV — þinges bringyng in' gret pes

onne, now shal I teche þe þe wey of pes & of very 28 S Lorde, put saist, for at is to me [to] here. Studie, sonne, raper to do þe wille of a noper þan þin oune. Chese euermore raper to haue lasse þan more. Seke euer þe lower place & to be 32 under aH. Desire euere & preie þat þe wille of god be 1 Supplied from C. 2 Comits 'in.' 3 Chap. xxiii, in the Latin. 4 'to' is not in the text. Lat. 'audire.' grief to us. We ought to he as well satisfied in the lowest place as in the highest.

96 Prayers against Evil Thoughts and for Enlightenment. Desire and pray that the will of thou shalt have peace. all & hool done. Lo, suche a man entrip in to þe God be done; and costes of pes & quiete. Lorde, þis worde of pine is gretly shorte, but it contenip in itself muche perfeccyon. It is litel in saieng, but ful of witte and plenteuous of 4 fruyt. And if þis mizt be treuly kepte of me, a lizt turbacion shuld not so sone springe in me; and as ofte tymes as I fele me unplesid & greved, I fynde þat I haue gone fro þis doctrine. But þou maist al þinges, 8 & euere louest þe profetyng of mannes soule. Encresce in me more grace, þat I mowe fulfille þy worde, & make parfit myn oune helpe. Lord, make all evil thoughts flee

Chapter XXVI

'M'beholde into myn helpe; for veyne poustes & y lorde god, be not eloyned fro me; my god, gret dredes haue risen ayenst me, turmentyng my soule. Hou shal I ascape unhurte? hou shal I breke hem? 16 'I shal go before þe,' he saiþ, ' & I shal make lowe þe gloriose of þe erpe: I shal opene þe yate of þe prisone, & I shal reuele to þe þe inwarde of my secretes.' Do, lorde, as þou spekist, & do fle fro þi visage a wicked 20 pouztes. This is myn hope & my sool consolacion, to fle to be in euery tribulacioun, to truste to þe, & inwardly to calle upon þe, & paciently to abide by consolacyon.

Chapter XXVII — A praier for illumynacion of mynde

larefie me with by clernesse of euerlastinge list, Claret and bringe oute of þe habitacle of myn herte al 28 maner of derkenes. Restreyne aH euel evagacions & all misty temptacions. Ffizte for me mistily, and bere 5 1 C has 'A preyer ayenst,' etc. 2 Not a separate chapter in the Latin. 3 Here leaves 113-120 of C are wanting. 4 Not a separate chapter in the Latin. · See 'bear,' 26, to push, force, drive.'-New Engl. Dict. Lat. expugna.'

III. xxvii.] Of avoiding Curiosity about other Men's Lives. 97 sea of passion, "Be still. oute þe wicked bestes, þe perilouse concupiscences, I mene; þat pes be made in þi vertu and mizt, & abundaunce of þy preisinge soune in þe holy halle, þat is, in 4 þe pure conscience. Comaunde wyndes & tempestes; Lord, say to the sey to þe see, 'be in reste,' & to be norpen wynde, 'blowe not'; & þere shal be gret tranquillite. Sende oute þi lizt & þi trouþe, þat þey mowe shyne upon þe 8 erpe; for I am idel erpe & voide, til þou illumyne me. Poure oute þi grace from aboue, wasshe my soule wiþ þat heuenly dewe, mynistre waters of deuocion to watre þe face of þe erpe, to bringe furpe gode fruyt & of þe 12 beste. Lifte up þe mynde þat is pressed wiþ þe hevy birden of synne, & suspende al my desire to hevenly þinges; þat, þe swetnes of þe hye felicite ones tastid, it like not to penke on erpely þinges. Rauisshe me, & 16 delyuere from at indurable comfort of creatures, for no þynge create may fully quiete & comforte myn appetite. Ioyne me to be wiþ an undepartable bonde of loue; for þou allone sufficist to þe louer, and wiþouten þe 20 at þinges are friuoles.

Chapter XXVIII — Of eschuyng of curiouse inquisicioun of opre mennes lyving

one, be not curiose, ne be besy. What is þat or þat What is þat to þe, whepir suche a man be suche or suche, or what þys man dope, or what he saip? þou hast no nede to auns were for opre, but for þyself þou must zelde accountes. Wherto wrap- 28 pist þou & ympliest þiself? Lo, I knowe all men, & se all þinges þat are doon under hevene, and knowe hou it stondip wiþ euery man, what he pinkep, what he wol, & to what ende drawip his entencion. Wherfore to me 32 att þinges are to be committed. Kepe þou þiself in gode pees, and lete þe stirer stire as muche as he wol. 1 Chap. xxiv. in the Latin. 24 Sone, be not origen, me! IMITATION. H Deliver me from solations, for no satisfy my heart. transitory concreated thing can What is this or that to thee? Follow thou Me.

Seek not renown, or many friendships. Open to Me the door of thy heart. My peace is with the humble and meek. rashly; Of true Peace of Heart. [III. xxix. What euer he do or say shal falle upon him, for he may not deceyue me. Take non hede of þe shadowe of a gret name, ner of þe familiarite of many, ner of pryuate loue of man; for all þese engendrip distraccions, & gret 4 derkenes in soulc. I wolde gladly speke my worde, & shewe þe hide þinges, if þou woldist diligently obserue my comyng and opene to me þe dore of þin herte. Be redy, wake in praiers, & in at þinges meke þiself.

Chapter XXIX — Where in stondip pes of herte & very pro- fityng

S onne, I seide: I leue pes to you, I 3eue my pes to S you; not as þe worlde yeuep, so zeue I. AH men 12 desirip, but all men louep not þo þinges þat longip to very pes. My pes is wiþ meke men & mylde of herte: þy pes shal be in muche pacience. If þou here me & folowe my voice, þou shalt lyue in grete pes. What 16 shal I do þerfore? In euery þinge take hede what þou dost & what þou saist, & dresse al þin entencion to plese me allone, and oute of me coueite no þinge, ner seke no þinge. And also of opir mennes dedes or 20 For a Judge not others seienges deme no þinge temerarily, ner medle not ner implie þe not wiþ þinges put are not committed to þe, & it shal be trouble [to þe]2 litel or seldom. man neuere to fele trouble, ner suffre non hevynes in 24 body ner in soule, is not þe state of his worlde, but þe state of euerlasting quiete. Wherfore deme not be to haue founde very pes, if þou fele no gref, ner þan aĦ to be wel, if þou haue non aduersarie; ner þe to be parfit, 28 if all þinges be after þi wille. Ner pen accounte þe gret ner specialy beloued, yf þou be in gret delectacion, deuocion, or swetnes, for here in is not knowen a very louer of vertu, ner in þese stondip not profityng ner 32 mannys perfeccion. Where in þan, lorde? In offringe nor think highly of thyself, when God favours thee. 1 Chap. xxv. in the Latin. 2 Later, in margin.

III. xxx.] Of the Excellency of a free Mind. þiself wiþ al þin herte to þe wille of god, not sekyng þo þinges þat are þyn, ner in litel, ner in muche, ner in tyme, ner in euerlastingnes. So þat wiþ oon euen 4 chiere þou abide in yelding of pankinges bitwene plesant þinges, & contrariose, peising at euenly. If þou were so misty & so longe of abiding in hope, þat al maner inwarde consolacion wipdrawen, zit þou makist 8 redy þyn herte to suffre gretter & mo, ner þou iustifiest not þiself as þouз þou ou3tist not suffre so gret þinges, but iustifiest me in all my disposicions, & preisist me as most holy; þan gost þou in þe very & ri3t way of pes, 12 & þou maist hope certeinly to se my face ayen in iubil, acion. And if þou mowe come to ful contempte of þiself, knowe þat þou shalt þan fruisshe abundance of pes after be possibilite of þi duellyng place. 16 Of þe excellence of a fre mynde, and hov

Chapter XXX — it is raper goten by praier þan by redyng

orde, þis is þe werke of a parfit man, neuere to relesse þe soule fro intencion of heuenly þinges, & amonge many cures to go in a maner wiþoute cure, not for sluggusnes, but in a maner of a prerogatiue of a fre mynde in cleving to no creature by inordinat affec- 24 cion. I biseche þe, my most merciful god, preserue me fro þe cures of þis worlde, þat I be not to muche implied; of many necessites of þo body, þat I be not taken wiþ voluptes; from all obstacles of þe soule, þat I be not 28 broken & prowen doun wiþ hevynes. I say not oonly fro suche þinges as þe vanyte of þe worlde coueitip wiþ hool affeccion, but also fro þese miseries þat penaly greuep þe soule of þy seruant wiþ þe common course of 32 mortalite, and tariep it, þat it may not entre into liberte of spirit as ofte as I wolde. O my god, ineffable swet- 1 Chap. xxvi. in the Latin. 2 Lat. 'maledicto.' In ratience and submission thou wilt find peace. Let me not be cares of this life. entangled in the II 2 9 *

100 Self-love most hinders from the Highest Good. [III. xxxi. Let not carnal comfort draw me away from the love of things eternal. nes, turne in to bitternes al flesshly comfort þat drawip me awey fro loue of euerlastinge þinges, & wickedly drawing me þerto under colour of a present delectable good. My god, lete not flesshe and blode ouercome me, 4 lete not þe worlde deceyue me & his shorte glory, lete not be fende wiþ his wiles supplante me. 3eue me strengpe to wipstonde, pacience in suffryng, constaunce in perseueryng, 3eue for all worldly consolacions þe most 8 swete unccyon of þi holigost, & for flesshly loue poure in to me þe loue of þi name. Lo! mete, drinke, clope, & oþer þinges longing to þe body are onerose to a fervent spirit. Graunte me to use suche norisshinges 12 temperatly, and not to be wrappid to muche in desires. them too eagerly. To caste al þinges awey is not laufuH, for nature must be susteyned, but to seke superfluytes & suche þinges as most delitep, holy lawe forbidip; for elles þe flesshe 16 wolde be wantowne ayenst þe spirit. Amonge þese I pray þat þyn honde mowe gouerne me, and teche me what is to muche. Let me use the things which nature needs without desiring The love of thyself harms thee more than anything else.

Chapter XXXI

S onne, it behouep þe to zeue al for aH, and no þynge of þyn to be to þiself.2 Knowe wel þat loue of þiself noiep þe more þan eny þinge in þe worlde. After 24 þe loue & affeccyoun þat þou berist, euery þinge cleuep to be more or lasse. If þi loue be pure, simple and ordinat, þou shalt not be captiue ner suget to þe erpely þinges. Coveite not þat þinge þat þou maist not haue ; 28 wille not to haue þat þinge, þat may lette þe & pryue þe þin inward liberte. It is wonder þat pov committist not þiself to me of aH þe grounde of þin herte, wiþ ał þinges þat þou maist desire or haue. Why art þou con- 32 sumed wiþ veyne mornyng? What art þou made wery 1 Chap. xxvii. in the Latin. 2 The text has been altered here.

III. xxxii.] A Prayer for a clean Heart and true Wisdom. 101 wiþ superfluous cures? Stande at my wel plesyng, & þou shall suffre non hindring. If þou seke þat or þat, or wolde be þere or þere, for þin ovne profit & for þy 4 more plesaunce, þou shalt neuer be in quiete, ner fre fro besynes; for in euery þinge shal be som defaute, & in every place shall be that þat is contrarie. Therfore not euery þinge goten and multiplied wiþoute furpe 8 helpiþ, but raper whan it is set atte nou3t, & kut awey by þe rote. be whiche is not oonly understonden of money & richesse, but of ambicion, of worship, & desire of veyne preising; þe whiche all passip wiþ þe worlde. 12 þe place wardip but litel, if þere lacke a feruent spirit; ner þat pes shal longe stonde þat is sou3t wiþoute furpe, if þe state of þe herte be vacant of a rizt fundement, þat is, but if þou stande in me; þou maist wel chaunge, 16 but not do better. For, an occasion growen & taken, þou shalt finde þat þou fleddist & more þerto.

Chapter XXXII — A praier for purgacion of herte and hevenly wisdom

(onferme me, god, by þe grace of þe holigost; & Confer 3eue vertu to be strengþid in þe inner man, and to make myn herte voide from all unprofitable besynes, not to be drawen with diuerse desires of eny þinge vile 24 or preciose, but beholde at þinges as þinges passing, and me togidres wiþ hem. For þere is no þinge abiding under sonne, where all þinges are vanite & affliccion of spirit. O hov wise is he þat þus considrip! Lorde, 28 3eue me hevenly wisdom, þat I mowe lerne to seke þe. & finde [be]² aboue all þinges. & aboue al þinges to sauoure þe & loue þe, and after þe ordir of wisdom to understonde al oþer þinges as pei ben. Graunte me 32 prudently to decline þe flaterer, & paciently to suffre þe aduersarie; for þis is gret wisdom not to be meved wiþ 1 Not a separate chapter in the Latin. 2 Later. Not gaining outward things, but despising them, is the way to peace. Lord, empty my things which will with them. heart of care for pass away, and I

Against the tongues of Slanderers. [III. xxxiii, xxxiv. Set not thy peace in the tongues of men. If temptation and tribulation come to us, it is because God would have it so. euery wynde of wordes, ner to zeue þe ere to evel blandisshinge marmayden; and þus men gope surely in te

Chapter XXXIII — Ayenst þe tunges of detractours

S xxiij.¹ onne, bere not heuely, if somme fele euel of þe, & say þat þou woldist not gladly here. þou owist to fele of þiself worse þinges, & bileue no man to be lower 8 þan þiself. If þou walke wiþ infurþe, þou shalt not peise flyyng wordes. It is no litel prouidence to kepe silence in evel tyme, and to turne inwarde to me, & not to be troublid wiþ mannys iugement. Lete not þi pes 12 be in þe moupes of men; wheper pei say wel, wheper þei say evel, þou art [not]2 þerfore a noper man. Where is very pes & very glory? Wheper not in me? and he þat coueitip not to plese men, ner dredip not to 16 displese men, he shal ioy in muche pes. Of inordinate loue & reyne drede growip al unrestfulnes of herte and distraccyon of wittes. That in tyme of tribulacion god is inwardly 20 to be called upon & to be blessed. Capitulum xxxiv.3 orde, be þi name blessed for euere, þat woldist þis Lo temptacion to come upon me. I may not fle it. I 24 pray be helpe me, & turne [it to]5 me into good. Lorde, now I am in tribulacion, & it is not wel in myn herte; but I am gretly vexid wiþ pys present passion. And now, welbiloued fader, what shal I say? I am taken 28 amonge aunguisshes. Saue me in þis houre. But þerfore I come into þis houre, þat þou shuldist be clarefied, 1 Chap. xxviii, in the Latin. 3 Chap. xxix. in the Latin. 4 Here the text of C recommences. 2 Later. 6 Later.

III. xxxv.] Of trusting God in our Afliction. whan I shal be brouzt doun lowe, & by þe delyuered. Please it þe, lorde, to delyuere me; for I am poure, and what may I do, and wheþer shal I go wiþoute þe? 4 Lorde, 3eue pes¹ atte þis tyme; helpe me, my lorde god; & I shal not drede hov muche euer I be greued. And now among þese what shal I say? Lorde, þi wille His will be done. be done, & I haue wel deserued to be troublid & greued. 8 It is behoful also þat I suffre, & wolde god paciently, til þis tempeste passe and better be. Thin almisty honde is of power to take away þis temptacion fro me, & to asswage his violence, þat I be not utterly ouer- 12 comen, as þou hast done ofte tymes wiþ me, my god, my mercy; & þe harder þat it is to me, þe lizter it is to þe, þis chaunge of þe rizt honde of þe hyest.

Chapter XXXIV — Of goddis helpe to be asked, & trust of recoueryng of grace

Yonne, I am þe lorde comfortynge in þe day of tribu- Sonne, I am þe lordo com it is not wel wiþ þe. Seek not other comfort in afflic- Me at once. bis it is þat lettip most heuenly comfort, for þou hast tion, but come to 20 so late recourse to praier, for before or þou pray me hortly, þou sekist þe mene tyme many solaces, & refresshist þe in outwarde þinges. And þere purugh it comeþ þat al auailip but litel, til þou take hede þat I it am 24 þat delyuere men trustyng in me, ner wiþoute me is noon availyng, helpe, ner profitable counseile, ner durable remedie. But now takin[ge]³ ayen spirit after tempest, waxe stronge in þe list of my miseracions; for 28 I am nye, saip scripture, to restore at þinges, not only holy, but also abundantly & ouerhepid. Wheper is þere eny þinge harde to me, or shal I be like a man þat saip & dope not? Where is by feipe? stande stedfastly Where is thy 32 & perseuerantly. Be of longe hope & a stronge man; 1 Lat. 'patientiam.' 2 Chap. xxx, in the Latin. 3 Erased. C has 'takynge.' faith P

Wait on Me, and I will visit thee. Be not disturbed with hopes or fear's of what may never come to pass. Of trusting God in our Affliction. [III. xxxv. consolacion shal come to þe in tyme. Abide me, ande¹ I shal come & cure þe. It is a temptacion þat vexiþ þe, and a veyn drede þat ferip þe. What bringip besy careyng of þinges þat are contingently to come, but 4 make þe to haue sorwe upon sorwe? Lete þe malice of þe day suffice to it. Veyne it is & unprofitable a man to be troubled or reioyced of þinges to come, þat perauenture shuH neuere fate. But it is mannys con- 8 dicion to be illudid wiþ suche ymaginacions, & signe of a litel soule as yit to be drawen so li3tly at suggestion of þe enemy. For he takip non hede wheper he illude or deceyue by true or by false, wheper he prowe dovn 12 by loue of þinges present or drede of þinges to come. Lete not þin herte þerfore be troubled ner drede suche.2 Beleue in me, & haue truste in my mercy. Whan þou wenyst ofte tymes þat I am fer fro þe, þan am I next. 16 Whan þou wenist þiself almost loste, þan ofte tymes from thee, often- comeþ grettist lucre of merite. It is [not]³ þan al loste whan þe þinge fallip into þe contrary. þou owist not to deme after þe present felinge, ner so to cleue to eny 20 hevynes, wherof euer it come, & take hir so as þouз hope of scaping were utterly taken awey. Wene not þiself to be at forsaken, þouз I sende þe som tribulacion for a tyme, or elles wiþdrawe desired consolacion ; 24 for so men goth to þe reaume of hevene. And þat wiþoute doute is more expedient to þe, & to þe remenaunt of my seruauntes, þat ye be exercised wiþ contrarie þinges, þan if all þinges felle after your likyng. Lo, I 28 knowe hid pouztes, þat it is gretly expedient for þin helpe þat þou be lafte amonge wiþoute sauour, lest þou be lifte up in succedyng of þi desire, and plese þiself in þat þou art not. That I zaue I may take awey & 32 restore it ayen whan it plesip me. Whan I 3eue it, it When thou thinkest Me far times I am nearest. It is good for thee sometimes to be without spiritual comfort. 1 'Abide' in C. The word has been altered in D. 2 Comits 'suche.' 3 'Non' is untranslated. In C, 'not' is written between the lines.

III. xxxvi.] Of leaving Creatures and seeking the Creator. 105 is myn; whan I wiþdrawe it, I take not þyn, for myne is euery gode þinge 3oven and euery parfit zifte. If I sende þe eny hevynes or eny contrariousnes,¹ haue 4 none indignacion þerof, ner lete not þin herte falle, for lo! I may sone lifte up ayen & change euery hevynes into ioy. Neuerþeles I am riztwise and comendable, whan I do so wiþ þe. If þou sauoure arizt & beholdist 8 truly, þou owist neuere for aduersite sorowe so deply, but raper ioy & 3eue þenkinges, yea to accownte þis as for a singuler ioy, þat I peynyng þe wiþ sorwes spare þe not. 'As þe fader lovid me, so I loue you,' seide I 12 to my welbeloved disciples, whom I sende not to temporal ioys, but to despites, not to idelnes, but to labores, not to reste, but to bringe furpe muche fruyt in pacience. 16 Of recching neuere of all creatures so þe creatour mowe be founde. xxxvi.3

Chapter XXXV

orde, I nede zit more grace if I shal come pider, where no man ner oþer creature may lette me. may For as longe as eny þinge wipholdip me, I may not fle frely to þe. He desired to fle frely þat seide, 'Who shal zeue me fedres as a coluer & I shal fle & reste?' 24 What is most restful þan a simple eye? and what is more fre þan he þat desirip nou3t in erpe. It bihouep þerfore to ouerpasse euery creature, & to forsake hym self parfitly, & to stande in excesse of mynde, & se þe 28 creatour of all to haue no þinge like with his creatures And but if a man be spedde from all creatures, he may neuer frely intende to godly þinges. þerfore þere are founde but fewe contemplatiue men, for fewe can fully 1 C has 'contrariouste.' 2 C here inserts 'grete peynes, not to worshippes, but to.' 3 Chap. xxxi. in the Latin. 4 'st' is partially erased. C also has 'moste.' Mourn not, but give thanks for rather rejoice and My fatherly cor. rection. Thou canst not be free to attain to heavenly things,

106 Of leaving Creatures and seeking the Creator. [III. xxxvi. if thou art not disengaged from the love of creatures. All but God is to be accounted as nothing. Yet we care for everything but our inward concernments. We ask how rich, or powerful, or akilful a man is; sequestre & departe himself fro perisshing creatures. þerfore þerto is required gret grace, þat mowe lifte up þe soule & ravisshe hirself aboue hirself. And but a man be lifte up in spirit, & delyvered from all creatures, 4 & all holy oned to god, what euere he can, what euere he haue, it is of litel weight. He shal be longe litel, & shal lye bynepe, þat accountip eny þinge gret but al onely oon, þat is wiþ oute mesure, & euerlasting good; 8 & all saf þat is nou3t, and for nouzt to be accountid. There is a gret difference bytwene him þat is illumyned wiþ wisdom and a deuoute man; & him þat is lettred and studious in science, called a clerke. That doctrine 12 is muche more noble þat wellip from aboue of goddis influence, þan þat þat is laboresly goten by mannys witte. There are many desireres of contemplacion; but þei studie not to exercice þo þinges þat are required 16 Ferto. It is a gret lette put men abidiþ in signes & sensible þinges, & takip litel cure of parfit mortificacion. I note what it is, ner what spirit we be lad wiþ, ner what we mene, we þat are called spiritual men, þat we 20 haue so muche labour & so muche besynes aboute transitory þinges & vile þinges, but of oure inwardes we penke ful seldom, gadring oure wittes togidre. Allas! anon after a litel recolleccion we breke oute, ner we wey not oure werkes with a streizt examynacion. Where our affeccions lieth we takip non hede, & hov vnpure a oure werkes¹ are we weyle not. Euery flesshe had corrupte his wey, and per fore 28 folowed þe gret flode. Wherfore whan oure inwarde affeccion is muche corrupte, it must nedes be þat þe worching folowing, shewyr of lackyng of inwarde strengpe, be corrupte. Of pure herte procedip fruyt 32 of gode lyf. Men askip hov muche a man hap; but of hov muche vertu he dope no man þenkip. It is enquerid if he be misty, riche, faire, able, or a gode 1 For 'oure werkes,' C has 'oures.'

III. xxxvii.] Of Self-Renunciation. writer, a gode synger, a gode laborer; but hov poure he be in spirit, hou pacient, hov mylde, hov deuoute, & hov inwarde, many men speke not of. Nature be- 4 holdip þe outwarde þinges of man, but grace turnip himself all inwarde. Nature is ofte tymes deceyued, but grace trustip in god, þat she be not deceyued.

Chapter XXXVI — Of denyeng of himself, and forsaking of all cupidite

S but not how humble, how patient, how devout. thou shalt find all. (onne, þou maist not haue parfit liberte, but þou denye þiself utterly. AH proprietaries & louers of hemself, couetouse, curiose, wandrers aboute, sekyng 12 euere softe þinges & not þo þat are of ihesu crist, but ofte tymes feynyng & shapynge2 ayen þat þinge þat may not stonde³ Holde a short and a consummate worde: Leve al & þou shalt finde al; forsake couetynge and Forsake all, and 16 þou shalt finde rest. Entrete þis in þy mynde, & whan þou hast fulfilled it, þou shalt understonde ał þinges. Lorde, þis is not o. days werke ner children pley, but, þat more is, in þis shorte worde is includid 20 al perfeccioun of Religiose folke. Sone, þou owist not to be turned awey ner anon to be a prowen doun, whan þou herist þe way of parfit men; but raper to be prouoked to hyer þinges, & at l[e]ast to suspire þerto by 24 desire. Wolde god it were so with þe, & þat þou were comen þerto, þat þou were no lover of þiself, but stodist purely at bekenyng of me, & of him þat I haue put aboue þe as fader! þan shuldest þou plese me gretly, 28 & by daies shuld passe wiþ gret ioy & in gret pes. Thou hast many þinges 3it to forsake, þe whiche but if þou resigne holy to me, þou shalt not gete þat þou askist. Wherfore I make persuasion to be to bye golde 1 Chap. xxxii, in the Latin. 2 C has 'putting.' 3 The sentence is not completed, and a further clause is omitted. So also in C. 4 Lat. ad minus.' C has 'at the last.'

to buy heavenly wisdom Of Inconstancy of Heart. [III. xxxviii. Sell all thou hast of me, þat þou mowe be made riche, put is, hevenly wisdom tredyng under fote all þese lowe þinges. Put behinde al erþely wisdom & att propre complacence. I haue seide to þe to bye vile þinges & of litel price for 4 preciose þinges in mannys reputacion. For very and hevenly wisdom semep litel & of no price & almost foryeten in þis worlde, not to fele hye of hemself ner to seke to be magnified in erpe. Many preche with 8 be moupe, but in livynge pei discorde fer perfro. Neuerpeles it is a preciose margarite and hid fro many. Heed not the fluctuations of thy feeling.

Chapter XXXVII

S one, bileve not þin ovne affeccyon þat now is, for it shal sone be chaunged in to a noper. As longe as þou lyuest, þou art suget to mutabilitę, yea þouз þou 16 wol not; so þat þou shalt be founden now glad, now sory, now plesid, now troublid, now deuoute, now indeuoute, now studiose, now sluggussh, now hevy, now lizt. But aboue þese chaunges stondip þe wise man & 20 wel tauzt in spirit, taking non hede what he fele in himself, ner on wheper side þe wynde of unstabilnesse blowe, but þat all þe intencion of his mynde mowe profite to þe due & most best ende. For so he may abide 24 oon & þe same inconcussyd,2 wiþ þe simple eye of intencion directid to me wiþoute cessyng amonge so many diuerses chaunces. For þe more [pure]3 þat þe eye of intencion is, þe more stedfastly men gop amonge diuerse 28 Fix thy soul's eye stormes. But in many þe eye of intencion is dirked, for steadily on God. anon pei beholden a delectable þinge þat apperiþ, & seldom is eny founde fre fro þe venym of propre exquisicion. So þe Jewes somtyme come into Bethanye to 32 Martha and Mary, not for Jhesu allone, but for þei 1 Chap. xxxiii. in the Latin. 3 Later, in margin. 2 C. 'unmeved.' Not in C.

III. xxxix.] To the loving Soul God is sweet above all Things. 103 wolde se lazar. Wherfore þe eye of intencion must be clensid, þat it be simple and furpe rizt & directe to me allone,¹ aboue al variant þinges þat are bitwene.

Chapter XXXVIII

o, my god & al þinges. What wolde I more, & what more blesful þinge may I desire? O þe 8 sauory and be swete worde! but to him þat louep þe worde of þe fader [not þe worlde ne þat þat longith to hym].3 Lo, my god & all þinges. To him put understondip þere is seide ynow, & ofte to reherce is iocunde 12 to þe lover. Certeinly, þe being present, at þinges are iocunde, and be beyng absent, at þinges are lope & wery. Thou makist in þe herte tranquillite, gret pes, & solempne gladnes. Thou makist to fele wel of aH, & 16 in all þinges to preise þe, ner þere may [no þing] longe plese wiþoute þe; but, if it shal be acceptable & sauore wel, it bihouep þy grace to be nye & to make it sauory wiþ þe condiment of þy wisdom. To whom þou sauorist, 20 what shal not sauore him arizt? and to whom þou sauorist not, what þinge may turne him to mirpe? But þe worldly wise men failip in þy wisdom, & pei þat sauorip þe flesshe; for þere is muche vanite, and here is 24 founden depe. But pei put by despising of erpely þinges & mortification of þe flesshe folowin þe be knowe verily to be wise men, for þei are translate fro vanite to verite, and fro þe flesshe to be spirit. To 28 þese men god sauorip; and what euere of gode þinge þei fynde in creatures, all þat þey referre to be preising of her maker. Unlike neuerpeles & muche unlike is þe sauour of þe creatour & the creature, of euerlastingnes 32 & of tyme, of lizt increate & lizt illuminate. O þou lizt 1 Comits 'allone.' 2 Chap. xxxiv. in the Latin. 3 Later, in margin. Not in C. 4 Later. Not in C. 5 Comitspinge.' Lord, with Thes without Thee, I have all things; none.

No Security from Temptation in this Life. [III. xl. When wilt Thou satisfy me with Thy presence, and be my All in all? Thou dwellest here among enemies, and must always be armed. perpetual, passynge al liztes create, caste poue fro aboue lyztenynge pershynge¹ all þe inwardes of myn herte. Purifie, make glad, clarefie & quikyn my spirit wiþ his powers to cleue to be in iubilose excesses. whan shal þat blessid & desiderable houre come, þat þou fille me wiþ þi presence, & þou be at þinges in al þinges. As longe as þis is not yeven, shal þere no ful ioy be. Allas! yit liuep in me þe olde man; he is not 8 all crucified, he is not parfitly all dede; zit he coveitip ayenst þe spirit, & mevip inwarde bateiles, & suffrip not be reaume of þe soule to be in quiete. But þou þat hast lordship ouer þe power of þe see, & swagist þe 12 mevinges of his flodes, arise & helpe me, brynge to nouzt folkes, þat wol haue bateiles. Knocke hem doun in by mist, & shewe þi gretnes, and be þi rizt honde glorified; for þere is to me non oþer hope ner refuge 16 but in þe, my lorde god.

Chapter XXXIX — That in þis lif þere is no surete fro temp- tacioun

S (onne, þou art neuere sure in þis lif; but as longe as 20 þou lyuest, euere spiritual armour is necessary to þe. þou dwellist amonge enemyes, þou art impugned on te rizt honde & on þe lifte honde. Wherfore if þou use not on euery side þe shelde of pacience, þou shalt 24 not be longe wiþoute a wounde. Furpermore, if þou sette not þin herte fixe & firme in me wiþ fre³ wille to suffre for me, þou shalt not mowe suffre þis brennyng, ner come to þe victory of seintes. It bihouep þe 28 þerfore to passe al þinges manly, and to use a misty honde ayenst þinges put ayenst þe; for to þe victour is yoven manna, & to þe cowarde is lafte muche misery. If þou seke reste in þis worlde, hou shalt þou þan come 32 1 For 'caste-pershynge' C has-'shynynges and lyghtynynges perse fro above.' 2 Chap. xxxv. in the Latin. 3 Comits fre."

III. xli.] Against the Vain Judgments of Men. place of thy rest. to rest euerlasting? Sette not þiself to gret reste, but This is not the to muche pacience. Seke very pes not in erpe, but in hevene; not in men, ner in oþer creatures, but in 4 god allone. For þe loue of god þou owist to suffre all þinges, labores & sorwes, temptacions, vexacions, anxieties, necessites, infirmites, wronges, oblocucions, reprehensions, humiliacions, confusions, correccions, & 8 despites. These þinges helpip to vertu, þese preven þe knist of crist, þese maken þe heuenly croune. I shal zelde euerlasting mede for a litel labour, and infinite glory for a transitory shame. Wenist þou to haue at 12 all tymes at þy wille spiritual consolacions? my seintes had not so, but many heuynesses, diuerse temptacions, & grete desolacions; but þei had hemself in all þinges paciently, & trustid more to god þan to hemself, know- 16 ing þat passions of þis tyme are not worpy to deserue þe glory þat is to come. Wolt þou haue anon þat þat many men coude unnepe gete after many teres and grete labores? Abide þe lorde, do manly & be combut con- 20 fortid, & mys truste not ner go not away, stantly put furpe bope body & soule for þe glory of god; & I shal zelde ayen most plenarly, I shal be wiþ be in euery tribulacion. 24 Ayenst veyn iugementes of men.

Chapter XL

onne, caste þin herte in to our lorde stedfastly, & drede² no mannys iugement, where by conscience 28 yeldip þe pure & innocent. It is good and blisful a man so to suffre; ner þat shal not be greuous to him þat is meke in herte, trustyng to god more þan to himself. Many men spekip many þinges, and þerfore 32 litel feipe is to be yoven. And to plese all men is not possible; for, þou poule studied to plese al men in oure 2 C. 'deme.' 1 Chap. xxxvi. in the Latin. wouldst thou have that at once which with many tears and toils others have hardly won ? Fear not the judgment of men, when thy conscience condemus thee not. 1 0

St. Paul was all things to all men, Of entire Resignation of Ourselves. [III. xlii. lorde, & was made all þinges to all men, neuerþelater yet it was to him he accountid as for lest þinge to be demed by mannys a small thing to be judged of man's judgment. Fear God, and know no other fear. Forsake thyself, and thou shalt And God. sight. He dide ynow for oþer mennes edificacion and helpe, as muche as in him was or he mist do; but he 4 mizt not lette but put som tyme he shulde be demed & despised of opre. þerfore he committid aH to god, þat knewe a þinge, and defendid himself wiþ pacience & mekenes ayenst þe moupes of wicked spekers, and of 8 hem þat þenkyn veyn þinges & lyes, and making boste atte her oune likinge. Neuerpeles oþer whiles he aunsuerde, lest by his taciturnite occasion of offendynge mit haue be yoven to þe feble in feipe. What 12 art þou þat dredist so muche of a mortal man, þat þis day is, & to morow apperip not? Drede god, & be not a ferde of mannys dredes. What may eny man do ayenst be wiþ wronges or wiþ wordes? he noiep more 16 himself þan þe,2 what euere he be. Haue þou god euere³ before þin eyen, and stryue not wiþ braggyng¹ wordes. And if þou for þe tymne semist to haue þe worse, & to suffre shame þat þou hast not deserued, 20 grucche not þerfore, ner lasse not by crovne by impacience, but raper loke up to me in to heven, þat am misty to deliuere from a confusion and wronge, & to yelde to euery man after his werkes. S

Chapter XLI — Of pure resignacion of a mannys self

onne, forsake þe, and þou shalt finde me. Stonde wiþoute choice & wiþoute all maner propirte, & 28 þou shalt wynne euere; for anon as þou hast resigned þiself, & not take þiself ayen, þere shal be prowen to be more grace. Lorde, hou ofte shal I resigne myself 1 C. 'light.' 2 A clause in the Latin is omitted here both in D and C. 3 Comits 'euere.' 4 C. 'brawling.' 6 Chap. xxxvii, in the Latin.

all self-will in Strip thyself of small things and in great. III. xliii.] Of the right Conduct of Outward Things. and wherein shal I forsake myself? Euere & in every houre, as in litel, so in grete. I outake no þinge, but in all þinges I wol finde þe made bare; ellis hou maist 4 þou be myn, & I þin, but if þou be depriued inwarde & outwarde from al propre wille? The more swiftely þat þou dost þis, þe beter [it]¹ shal be wiþ þe; & þe more pleinly & clerly it is don, þe more þou shalt plese 8 me, & þe more þou shalt wynne. Somme resignep, but with som excepcion, for pei trust not fully to god; wherfore pei labore to prouyde for hem self. Somme also first offren att, but afterwarde poruz litel temptacion 12 þei gone ayen to her ovne propre, and þerfore profitip not in vertu. þese folke comep not to very liberte of herte, ner to be grace of my iocunde familiarite, but hool resignacioun and daily offringe of hemself first 16 made, wiþoute þe whiche onehed of fruicion stondip not, ner shal not stonde. I haue seide to þe ful ofte, & yit I say ayen: Forsake þiself, resigne up þiself, & þou shalt fruisshe gret pes. 3eue all for all, seke no 20 þinge, aske no þinge ayen; stonde purely & undoutably in me, & þou shalt haue me; þou shalt be fre in herte, and derknesses shul not ouergo þe. To þat enforce þe, þat pray þou, þat desire fou, þat þou mowe be dispoiled 24 of all maner propirte, and þou bare folowe bare ihesu, & dye to þiself & lyue euerlastingly to me. þan shul ende a veyn fantasies, wicked conturbacions, and superfluous cures; þan also shał go awey inordinat 28 drede, & inordinat loue shal dye.

Chapter XLII — Of gode gouernaunce in outewarde þinges

So (onne, þou owist diligently intende herto, þat in euery place, every accion or outwarde occupacion, þou be inwarde fre & misty in þiself, & al þinges 1 Later. Not in C. IMITATION. 2 C omits it is don.' 3 Chap. xxxviii. in the Latin. Without this fruitful union there cannot be with God.

114 Of not being troubled about Worldly Affairs. [III. xliv. Be lord and master of thy actions, not a slave. Make temporal things serve thee for good ends. In everything enter into the Tabernacle with Moses to seek counsel of God. Cast all thy care upon God, thine affairs. under þe, and þou not under hem; þat þou be lorde and gouernour of þi dedes, not seruaunt, but raper exempte, & a veray hebrewe going in to þe sorte & liberte of þe sonnes of god, þat stonden upon pes present 4 godes & beholden euerlastyng, þat beholden þinges transitory wiþ þe lifte eye ande hevenly þinges wiþ þe rizt eye; whom temporal þinges drawen not to cleve to hem, but þei raper drawe suche godes to serue god 8 wel wiþ, as pei are ordeyned of god & institute of þe souerayn workeman, þat leuep no þing inordinate in his creature. Also if þou in every chaunce stondist not in outwarde apparence, ner wiþ þe flesshly eye 12 turnist aboute to þinges seen or herde, but anon in euery cause þou entrist with moyses to aske counseile of oure lorde, þou shalt here ofte tymes goddis answer, & þou shalt come ayen instructe in þinges present & 16 put are to come. Moyses at all tymes had recourse to þe tabernacle for doutes & questions to be assoiled, & fled to be helpe of praier for releving of perels & of myschaunces of men. So þou owist to fle into þe 20 secretary of þin herte, bisechinge inwardly be helpe of god. For Josue & þe children of isrl, as it is rad, were deceiued of Gabaonites, for þei asked no counseile first of oure lorde, but 3evinge to muche credence to suete 24 wordes were deludid wiþ a false pitee.

Chapter XLIII — That man be not importune in worldly besynes

S (onne, at aH tymes committe to me þy cause, for I 28 shal dispose it wel in couenable tyme. Abide and let Him order myn ordynaunce, & þou shalt fele þerof profityng. Lorde, rizt gladly I committe to þe al þinges, for litel may my penkinge profite. Wolde god þat I cleved not 32 1 Words are here omitted both in D and C. 2 C. 'mischieves.' 3 Chap. xxxix, in the Latin.

III. xlv.] That Man has no Good of himself. ouer muche to chaunces þat are to come, þat I mizt offre myself to þi wel plesynge wiþoute tarieng! Sone, ofte tymes a man is sore meved aboute a þinge þat he 4 desirip; but whan he is comen þerto, he begynnep to fele oþerwise; for affecciouns are not abiding aboute o. þinge, but þei ben shuftyd¹ from oon to a noper. It is not þerfore a litel þinge, yea amonge leste þinges a 8 man to forsake himself; very profiting is denyeng of a True profit lies mannys self, and a man so denyed is ful fre & ful sure. But þe olde enemy, aduersarie to all good, cessiþ not fro temptacion, but day and ni3t he liep in a waite, if 12 he mist bringe hedily be unware man into þe gnare of deceite. Workip þerfore & praiep, saip our lorde, þat ye entre not in to temptacion.

Chapter XLIV — That a man hap no good of himself whcrof to reioyce

Lorde, what is man, þat þou hast mynde on him, or þe sone of man, þat þou visitist him? what deserued man, þat þou shuldist 3eue him þy grace? 20 Lorde, what may I compleyne if þou forsake me, or riztwesly pretende ayenst þe if þou do not put I aske? Certeinly þis may I penke in trouþe, & say: Lorde, am nou3t, I may nou3t, I haue no good of myself, but 24 in all þinges I faile, & euere drawe to nouzt. And, but I be holpen of þe & inwardly enformed, I am made at leuke & dissolute. But þou, lorde, art euere oon, & abidist oon euerlastingly, euer gode, riztwys & holy, 28 doyng at þinges by wisdom. But I, þat am more prone to failyng þan to profityng, am not euere abiding in þe same astate, for alway' tymes are chaunged upon Neuerþelater it is sone amendid, whan it pleasip 32 þe to put to an helping honde; for þou allone wiþ oute me. " 1 C. shuffed.' 2 Chap. xl. in the Latin. 3 C inserts here- welle and holyly and disposinge alle þinges.' 4 Later hand, The Latiu is 'septem.' C has 'vii.' in self-denial, Lord, I have no cause to complain if Thou forsake me, or deny me .what I ask. 1 0 I 2

I am nothing in Thy sight. Whereof can I glory, or why should I covet to be held in esteem? That Man has no Good of himself. [III. xlv. mannys socoure maist helpe & conferme me in suche wise þat my chere be no more chaunged into diuerse, but þat in þe allone [myn hert]¹ be conuerted & reste. Wherfore if I coude wel caste awey all mannys consola- 4 cion, oþer2 for getyng of deuocion, or for necessite compelling to seke³ þe, for þere is no man þat can comforte me; þan mizt I worþely truste in þi grace & ioy of ziftes of newe exultacion. pankinges be to þe, wherof all comep as ofte [as] it is wel wiþ me. For I am vanite & nouzt before þe, a man inconstant & seeke; wherof þerfore may I reioyce me, or why coueite I to be had in reputacion? whepir not of nouzt ande that5 12 þat is most veyne þinge? Verily, veyn glory is an euel pestilence & grettist vanyte, for it drawip fro very glory & dispoilip fro hevenly grace. For whiles a man plesip himself, he displesip þe. And whiles he gapiþ 16 after mannes preisynges, he is depryued very vertues. He that glorieth, For very glory & holy exultacion is to reioyce in þe & not in himself, to ioy in þy name & not in mannys propre vertu, ner to delite in no creature saf for pc. 20 Preised be þerfore by name, not myn; magnified be þi worke, & not myn; blessid be þin holy name, but to me be no þinge yoven of mannys preisinges. Thou art my glory, þou art þe exultacion of myn herte. In þe 24 shal I reioyce & ioy at day, for myself nou3t but in myn infirmitees. Lete þe Jewes seke glory euery of opir; I shal seke þat put is of god allone; for al mannys glory, al temporal worship, aH worldly hiznes, 28 compared to þin euerlastyng glory, is vanite & foly. O my trouþe & my mercy, my god, blessid trinyte, to þe allone be preisynge and worship, vertu & glory, by worldes infinite. Amen. let him glory in Thee. Let me seek no honour but that which cometh from Thee. 2 C. 'and.' 1 Later hand. in margin. Not in C. 3 For 'to seke,' C has 'soght.' For as ofte as,' C has when.' 5 Comits that.' The text has been altered in D. 4 Later. · 6 C. 'of.'

Chapter XLV — Of contempte of all' worship

onne, if þou se oþer men worshiped, drawe no suche þinge to be, but raper to be despised & made lowe. Lifte up þin herte to me in to heven, & mennes despisyng in erpe shal not make þe sory. Lorde, we bip in blyndenes, & sone are deceyued of 8 vanyte. Lorde, if y beholde me arist, þere was neuere wronge doon to me of no creature, wherfore of rizt I haue no þing to compleyne azenst þe. For as muche as I haue ofte & greuously offendid þe, ristwesly is euery 12 creature armed ayenst me. To me þerfore is due confusion & despite, but to be preising, worship & glory. And but if I make redy myself to þat, þat I wol gladly be despised of euery creature, & forsaken, & utterly 16 seme nou3t, I may not be pesed inwardly and stablisshed, ner spiritualy be illumynyd,³ ner fully onyd to þe.

Chapter XLVI — That oure pes is not to be set in men

S onne, if þou sette by pes wiþ eny persone for þin owne felyng & lyvinge togidres, þou shalt be unstable & unpesed. But & þou haue recourse to þe trouþe [euer]5 livynge and abidyng, þe frende þat goþ 24 fro þe or diep fro þe shal not make þe sory. In me owip to stonde þe loue of þe frende, and who euere semep good to be & dere in þis lyf is to be biloued for me. Wiþoute me frendship is not worpe, ner may not 28 endure; ner þe loue is not very true & pure þat I couple not. Thou owist to be so ded fro suche affeccions of men biloued þat as [muche as]7 in þe is, þou shuldest wille to be wiþoute mannys felouship. The 1 Chap. xli. in the Latin. 1 C inserts 'worldely.' 3 C has 'meked.' The text in D has been altered. 4 Chap. xlii. in the Latin. 6 Later. Not in C. For 'true &' C has 'ner.' The text in D has been altered. 7 In margin. For as muche as' C has 'þat.' Let me lift up my heart to God, and shall not be contempt. grieved by man's Shame and con- Just due; let me them. tempt are my gladly endure No human love or friendship is true and pure, unless God. the tie be knit by

That our Peace is not to be set on Men. [III. xlviii. Empty thyself of the love of creatures, and God's grace shall flow into thee. To mortify thy sins will profit thee more than the knowledge of many difficult questions. ferþer þat a man gop from all erþely solace, þe more he nyzip unto god. Also þe more profoundly þat a man gop dovn into himself and waxip vile to himself, Je hyer he stiep up to god. He put ascriuep eny good to 4 himself, he lettip þe ccmyng of grace of god into him, for þe grace of þe holy gost sekip euere þe meke hert. Yf þou coudist parfitly nouzt þiself & voide þiself from a loue of creatures, þan shuld I welle in to þe wiþ 8 grete grace. Whan þou lokist to creatures, þin affeccion is wipdrawen fro þe creatour. Lerne in at þynges to ouercome þiself for by creatour, and þan shalt þou mowe atteyne to be knouleche of god. Hov litel euer 12 it be þat is beholden & loued inordinatly, it tariep fro þe hyest loue [& drawip in to wykkydnes].¹ S

Chapter XLVII — Ayenst veyn and seculer science

(onne, lete not þe fayre & þe sote seienges of men meve þe, for þe reaume of god is not in worde, but in vertu. Take hede to my wordes, þe whiche settip hertes a fire & illumynep myndes, bringiþ in compunc- 20 cion & many folde consolacionys. Rede neuere no þinge, be to seme better tauzt or wiser. Studie for mortificacion of synnes & vices, for þat shal auaile þe more þan knouleche of many harde questiouns. Whan 24 þou hast radde & knowen many þinges, it bihouep euere to haue recourse to oon principale. I am he þat techip man konnyng, & graunte to meke men more clere understondyng þan may be tauzt of man. To 28 whom I speke shal sone be wyse, for he shal gretly profite in spirit. Wo to hem þat enqueren many curiose þinges of men, þat of þe way to serue me Tyme shal come whan þere shal 32 of maisters, crist ihesus, to here þe chargip but litel. appere þe maister 1 In margin. Not in C. 2 Chap. xliii, in the Latin,

III. xlix.] Against Vain and Secular Knowledge. lesson of a aungels, þat is, to serche þo conscience of al men; and þan shal Iherusalem be serched in lanternes, & þan shul be open þe hernys¹ of derkenes, 4 & þan shul argumentes of tunges be in pes. I it am þat in a point lyfte up þe meke soule, þat he shal take my2 resons of euerlastyug trouþe more þan þouз he had studied.x. yere in scolis. So I teche wiþoute voice of 8 wordes, wiþoute confusion of opinyons, wiþoute desir of worship, wiþoute fiztinge of argumentes. I it am þat teche to despise erþely þinges, to be wery of þinges present, to seke heuenly þinges, to sauoure þinges euer- 12 lastinge, to fle worshipes, to suffre sclaundres, to put alt hool trust in me, & coueite no þinge oute of me, & aboue alle þinges to loue me brennyngly. A certein man in lovinge me entierly lerned godly þinges, and 16 spake merueiles; he profited more in forsaking a þinges þan in studieng of sotiltes. But to somme I speke comon þinges, to somme special; to somme I appere seuerly in signes & figures, & to somme I reuele 20 misteries in gret list. here is o. voice of þe bokes, but it enformep not alike; for I am þe doctour of trouþe wiþ infurpe, ensercher of þe herte, understonder of þe pouztes, promoter of þe workes, delynge to euery as I 24 deme worby.

Chapter XLVIII — Of not drawing outwarde þinges to a man

S one, in many þinges suppose" þiself as dede upon þe erpe, & to whom a þe worlde be crucified; & many þinges þou must passe ouer wiþ a deef ere, and God silently soul true wisdom. teaches the meek things unpleasing, þenke rather on þo þinges þat longip to þi pes. It is Look away from more profitable to turne awey þin eye fro þinges þat 1 C.'hydels.' 2 C. 'mo.' 3 Later. Omitted in C. 5 C. 'noyce.' 4 Comits.x. yere.' Chap. xliv. in the Latin. 7 C. 'esteem.' The word has been changed in D.

120 Of not troubling ourselves with outward Things. [III. 1. and strive not with contentious words. displesen, & to leue euery man his ovne felynge, þan to stryue wiþ contenciose wordes. If þou stonde wel wiþ god & beholde his iugement, þou shalt bere it þe more esily, if þou be ouercomen. O lorde, whider are we 4 comen? Lo, temporal harme is sorwed, me laborip & rennip for litel getyng, and spiritual harme is foryeten, & unnepe late comep to mynde ayen. That þat Take heed to the auailip litel or nouzt is take hede to, & þat is souerainly 8 necessary is negligently passed ouer; for man flowip all oute to outwarde þinges, & but he turne sone ayen, gladly he liep & restip in outwarde þinges. one thing needful. Often are we deceived in the

Chapter XLIX

orde, zeue me helpe of tribulacion, for mannys helpe Hov ofte haue I not founden feipe & is veyne. characters of men. truste, where I wende to haue had it! hov ofte also 16 haue I founde it where I lest presumed! Veyn þerfore is trust of man, but þe helpe² of ri3twise men is in þe, god. Blessid be þou, lorde my god, in at þinges þat fallen to vs. We bip sike and unstable, sone chaunged 20 & sone deceyued. Who is þat þat so warly & so circumspectly may kepe himself in all þinges, but þat som tyme he shal come into som deceite & som perplexite? But he þat trustip in þe, lorde, & sekip þe wiþ a sim- 24 ple herte, slidip not so liztly. And if he falle into eny tribulacion, or be wrapped in eny perplexite, he shal sone be delyuered þerof by þe, or comfortid by be; for þou shalt not forsake hem þat trustiþ in þe in to be 28 ende. Seldom is founden a trusty frende, þat is perseuerant in a þe necessites of his frende. So, lorde, in all þinges þou art most trusty, and amonge ał þere is not suche anoper. O hov wel sauored þat holy soule 32 þat seide: My mynde is saddid in god, & groundid in But God can always be trusted. 1 Chap. xlv. in the Latin, 2 C. 'helpe.' Lat. 'salus.

III. 1.] Of Hasty Belief, and Levity of Speech. crist.' If it were so wiþ me, mannys drede shuld not so solicite me, ner þe dartes of wordes shuld not meve me. Who may before se & be war of all þinges? If 4 þinges before seen ofte tymes hurtip, what don þan þinges unprouidid but hurtiþ greuously? But why preuidid I not better to myself, wrecche þat I am? Also why bileued I so liztly oþer men? But we are men, & 8 we are non oþer þan fraile men, þouз we be demed & called of opir men as aungeles. Whom shal I leue, lorde? whom but þe, þat art trouþe, þat deceyuest not, ner maist not be deceyued? And on þat opir side, 12 euery man is a lyer, sike, unstable, and slydyng, & specialy in wordes. So þat unnepe may be bileued anon þat þat souneb wel & riztwesly in a mannys ere. Hov prudently warendist¹ þou men 2 to be war of men, & 16 þat a mannes familiers are his enemyes, & þat it is not to bileue who euere say 'lo pere' & 'lo here.' I am tauzt,³ and wolde god to more warnes & not to foly to me! 'Be war,' seide oon, 'be war; kepe anenst¹ þiself 20 þat I say.' And whiles I kepe silence, and wene it be hydde, he mist not [kepe]' conseile þat he asked to be [kepte] counseile, but anon discouered bope me & him, and wente his way. Fro suche fables & unwar men, 24 lorde, defende me, þat I falle not into her hondes, ner do no such þinges. 3eue into my mouþe a true worde & a stable, & a false wily tunge7 make fer fro me. 0 hov good & hov pesible it is a man not to speke of opir 28 men, ner indifferently bileue at þinges, ner litly speke it furpe, to reuele himself to fewe, yea8 euermore to be souzt as a biholder of þe herte, & not to [be] borne aboute wiþ euery wynde of wordes, but desire at þinges 32 inwarde and outwarde after be wel plesinge of þy wille. Hov sure þinge it is for conseruacion of hevenly grace * Comits 'men.' 1 C. warnedist.' " 3 Words are omitted here in both C and D. 5 Later. Not in C. 8 C. 'pee.' 4 C. 'ayenst.' 6 Later. 7 In margin. 9 Later. He deceives not, and cannot be deceived. Believe not too repeat, what is readily, or lightly said of other men.

Of Trust in God when Evil is spoken of us. [III. ii. If words spoken against thee be to fle mannes apparence, ner desire suche þinges þat shuld zeue mater of wondringe outwarde; but wiþ ał maner besynes to folowe þo þinges þat makip amendement of lif & feruour of spirit! O to hov many hap 4 noyed vertu knowen & preised, and hov holsomly hap grace kepte under silence auailed in þis frayl lif, þat is all temptacion and knizthode.

Chapter L

S (onne, stonde stedfastly & truste in me; for what are wordes but wordes? þey fleep by þe ayre, but þei hurte not a stoon. Yf þou be gilty, penke þat þou wolt 12 true, amend thy gladly amende thiself. If þou knowe þiself in no þinge gilty, penke þat þou wolt suffre hem gladly for god. self; if false, endure them gladly for God's sake. Let the unjust censures of men go by thee unheeded. It is litel ynow þat þou amonge suffre wordes, put maist [not]2 3it suffre stronge betinges. And why takist þou 16 so smale þinges to herte, but for þou art flesshly & takist hede more to man þan bihouep? And for þou dredist to be despised, þou wolt not be repreued for þyne excesses, and sekist þe shadowes of excusacions. 20 But beholde þiself better, & þou shalt knowe þat zit þe worlde liuep in þe & veyne loue of plesing of men. But al þe while þat pov fleest to be rebuked & confounded for by defautes, it apperip verrily þat þou art 24 not very meke, ner þe worlde dede to þe, ner þou crucified to be worlde. But here my worde and þou shalt not charge x. pousand wordes of men. Lo, if all þinges were seide ayenst þe þat coude maliciously be feyned 28 ayenst þe, what shuld þei noye þe, if þou woldist suffre hem utterly to passe & woldist no more sette by hem þan a strawe? Whepir mowe pei take oon heer oute fro þe? But he þat hap non herte wiþ in furpe, ner 32 hap not god before his eyen, is sone meved wiþ a worde 1 Chap. xlvi. in the Latin. 2 Later.

III. li.] Of Trust in God when Evil is spoken of us. of blamyng. But he þat trustip in me, & coueitip not to stonde to his ovne iugement, shal be wiþoute drede of man. Lo, I am Juge & knower of all secretes, I 4 knowe hov all þinge is doon, I knowe þe wronge doer &¹ suffrer. Oute fro me wente þis worde, & by² suffraunce þis hap fallen, þat pouztes of many hertes mit be shewid oute. I shal deme þe gilty & þe innocent; but 8 wiþ a priue iugement, for I wolde preue bope. Mannes witnes ofte tymes failip and deceyuep, but my iugement is true; wherfore it shal stande, & shal not be subuerted. It is hidde ofte tymes & is open but to fewe 12 as to aH þinges; but it neuere errip ner may not erre, þouз to þe eyen of unwise men it apperip not riztwise. Wherfore in euery iugement recourse owip to be had to me, & not to leyne to propre arbitrement. For þe rizt- 16 wise man shal not be sory what euere come to him fro god. Yea, thou3 eny þinge unriзtwisly be brou3t furþe ayenst him, he shal not muche charge it; ner he shal not ioy veinly, if he be resonably excused by oþer; for 20 he þenkep þat I enserche þe hertes & þe reynes, & þat I deme not after þe face and after mannys apparence. For ofte tymes in myn eyen it is founden culpable þat to þe iugement of man it semep laudable. Lorde God, 24 rightwise Juge, misty & pacient, þou knowist mannys frailte & mannys shreudenes; be my strengpe and att my trust, for my conscience sufficiþ not to me. Thou knowist þat I knowe not; and þerfore I owte in euery 28 blamyug & repreuyng to meke myself & suffre myldely. Merciful lorde, foryeue me as ofte as I haue not do so; & yeue me grace of more large suffraunce, for þi copiose mercy is better to me for getinge of indulgence, 32 þan myn opinate riztwesnes for defending of myn hid conscience. And þouз I finde no gilte in my conscience, yit in þat may not I iustifie myself; for in þi sizt no man liuyng can be iustified. 1 C inserts the.' 2 C inserts 'my.' It is God alone heart; who searches the and in His sight be justified. can no man living

Wait but a little while, and thy troubles shall be at an end, and thou shalt enter into rest. Of Eternal Life.

Chapter LI — That all greuouse þinges are to be suffrid for lif to come

S one, lete not þo laboures þat þou hast take upon þe for me make þe wery, ner tribulacions prowe þe 4 not a dovn; but lete my promys in euery auenture strengpe þe & comforte pc. I am sufficient to rewarde aboue al maner [& alie mesure].2 Thou shalt not sorowes. labore longe, ner þou shalt not euere be greued wiþ 8 Abide a litel while, & þou shalt se a swifte ende of all eveles. One houre shal come whan all labour shal cesse & all noyse. Litel it is & short, all þat passip wiþ tyme. Do þat þou dost; labore treuly 12 in myn vynezerde; I shal be by rewarde. Write, rede, synge, morne, kepe silence, pray, suffre manly contrariousnes; for euerlastyng lif is worpe alt þese & moche more & muche gretter bateiles. Pes shal come in oo 16 day knowen to oure lorde; & of þat tyme shal þere be neiper day ner nizt, but lizt perpetual, infinite briztnes, souereyn pes, and syker rest. Thov shalt not say þan: Who shal delyuere me fro þe body of þis depe? Ner 20 þou shalt not crie: Wo me, for my duellynge here is ouer longe taried; for depe shal be drawe³ dovn hedlynge, & helpe shal be wiþoute fautyng, noon anxiete, blisful iocundite, swete companye & plesant to beholde. 24 O if þou haddist seen þe perpetuel crounes of seintes in hevene, & in hov muche glory pei ioye now þat som tyme in þis worlde were demed contemptible & as folke unworby to lyue, for sope anon þou woldist meke þiself 28 unto þe erpe, & woldist raper desire to be soget under all þan to be aboue oon; ner þou woldist not desire þe mery daies of þis worlde, but raper þou woldist ioy to suffre tribulacion for god, & woldist take as for a gret 32 lucre to be acountid for nou3t amonge men. O if 1 Chap. xlvii, in the Latin. 2 Later, in the margin. Not in C. 3 C.'prowen.'

III. liii.] Of Heaven's Happiness, and Life's Straitness. more exceeding and eternal weight of glory. þese þinges sauored þe, & entrid into þin herte, hov Remember the far durst þou ones compleyne þe? Wheper al laborose þinges be not to be suffrid for euerlasting lif? It is no 4 litel þinge to wynne or to lese þe reaume of god. Lifte up þerfore þi visage into heuene. Lo, I & a my al seintes wiþ me, which þat in þis worlde haue hadde gret bateł, now bei ioyep, now bei ben comfortid, now 8 þei bip sure, now þey restc, and wiþouten ende shul abide wiþ me in þe reaume of my fader.

Chapter LII — Of he day of eternite & þe anguisshes of þis lif

of Eternal day! þe most blisful duelling place of þat hye Cite! Oblessed mansion O þe most clere day of euerlastingnes, whom non nizt makip derke, but souerayne trouþe euere beshinep it; þe day euer glad, euere sure, and neuer chaungyng 16 state into þe contrarie! O wolde god þat þat day had onys shined, and aH þese temporal þinges had taken an ende! And þis day shinep to seintes in a perpetual brizt clernes, but to pilgrimes at a ferre & by a mirrour. 20 The Citezeynes of hevene knowip hov ioyouse is þat day; þe exiled sones of Eue weilen, so sorowful is þis day. The days of þis tyme are litcl & euel, full of sorowes & aunguisshes; where man is defouled wiþ many 24 зynnes, tyed wiþ many passions, streyned wiþ many dredes, distente wiþ many cures, distracte wiþ many curiosites, wrapped in many vanites, circumfounded wiþ many errours, broken wiþ many labores, greued 28 wiþ many temptacions, made softe & weyke wiþ delices, turmentid wiþ nede & pouerte. O whan shal þere be an ende of all þese eveles? whan shal I be delyuered fro þe wrecchid praldom of vices? whan shal I, lorde, 32 haue mynde on þe allone? whan shal I at fuH be glad in þe? whan shal I [be]2 wiþoute eny impediment in 1 Chap. xlviii. in the Latin. 2 Later, in margin. Few and evil are the days of this life.

Of Heaven's Happiness, and Life's Straitness. [III. liii. very liberte wiþ oute greuaunce of soule or body? whan shal þere be sad pes, pes imperturbable and sure, pes Lord, when shall wiþ in & wiþoute, pes ferme on euery syde? Gode I behold Thy glory? Here I live in exile and warfare. Be not Thou far from me. ihesu, whan shal I stonde to se þe? whan shal I be- 4 holde þe glory of þy reaume? whan shaH þou be [to me]¹ at þinges in at þinges? whan shal I be wiþ þe in by regne, þat þou hast ordeyned to by welbiloued from euerlastynge? I am lafte poure & an exile in þe lande 8 of enemyes, where are daily bateles & grettist infortunes. Comforte myn exile, swage my sorowe, for to be suspirip at my desire; for att þat þe worlde offrip to me as solace, is to me an hevy birden. I desire to 12 fruisshe þe inwardly, but I may not take þe. I desire2 to cleve to hevenly þinges, but flesshly þinges & unmortificate passions depressen me. I wol in my mynde be aboue alle þinges, but maugre me I am constreyned to be 16 bynepe. So I unhappy man fizte wiþ myself, & am made greuous to myself, while þe spirit sekip þat is aboue, & the flesshe [sekyth]³ þat is bynepe. O what suffre I wiþ infurpe, whiles I entrete heuenly þinges in my mynde! 20 be compeny of flesslily þinges comep ayenst me, whan I pray. My god, be not fer fro me, decline not fro þy seruaunt in wrape. Liztne oute in shinyng & waste hem, sende oute þyn arwys & þou shalt spyH hem, & all þe 24 fantasyes of þe enemye shall [be bore downe]. Gadre togidres all my wittes to þe; make me to forzete al worldly þinges; and graunte sone to caste away & despise a fantasies of vices. Thov, tronpe eternal, 28 socoure me, þat no vanyte meue me. Come, heuenly swetnes, & make fle fro þi visage att maner impurite. Forzeue me also & mercifully forgete, as ofte tymes as in my praier I þenke on eny oþer þinge þan on þe. I 32 1 In margin. Not in C. 2 C. 'wille.' 3 In margin. 4 In margin. The whole sentence is in C as follows: 'Send thin arowes and trouvled [sic] and shende mote be alle maner contrariouse fantasies.' The text has been altered in D..

III. liv.] Of the Desire of Everlasting Life. Too often I yield to distraction of mind. knouleche verily þat I am wont to haue me þere ful distractly, and many tymes I am not þere where I stonde or sitte bodely, but raper I am þere where I was¹ 4 borne wiþ my pouztes. Where my pouzte is, þere am I; and where as my þouзt is, þere I loue. That þinge comep sone to mynde þat naturely delitip or plesip porugh use. Wherfore þou, trouthe, seidist openly: 8' where as is þi tresour, þere is þin herte.' If I loue heven, I am glad to penke on hevenly þinges. If I loue be worlde, I ioy of þe worldis felicite, & sorwe of þe worldis aduersite. If I loue be flessle, I ymagine 12 ofte tymes on suche þinges as longip to þe flesshe. If I loue þe spirit, I haue a delite to penke on spiritual þinges. What euer þinges þat I loue, of hem gladly I speke & here, & þe ymages of suche I bere to myn 16 house. But blisful is þat man, þat for þe lorde zeuep Blessed is he who all creatures licence to go her way, þat dop violence to nature, þat crucifiep þe concupiscences of þe flesshe wiþ and crucifies the feruour of þe spirit, þat wiþ a clere conscience he mowe 20 offre to be a pure praier & to³ be worpy to be presente to be queres of aungeles, all erpely þinges excluded wiþ inne and withoute. Of desire of euerlasting lyf, & hov grete

Chapter LIII — þinges are promitted to fizters

onne, whan þou felist þe desire of euerlasting blisse desirist 28 to go oute of þe tabernacle of þe body, þat þou mowe beholde my clernes wiþoute shadue of changhabilnes, dilate þin herte, & resceyue þis holy inspiracion wiþ al maner desir. Yelde to þe Souereyn bonyte most 32 large pankinges, þat dope wiþ þe so worþely, visitip 1 C. 'am.' 2 C inserts'ofte times.' 4 Chap. xlix. in the Latin. 3 Comits' to.' lets all creatures their way, go flesh. Open thine heart when God sends His grace. 1 1

Of the Desire of Everlasting Life. [III. liv. mercifully, excitep ardently, liftiþ up mistily, lest þou wiþ þin ovne weight slide dovn to erpely þinges. For þou takist not þis wiþ þin ovne þouзt ner þin ovne enforcing, but onely by dignacion of te most hie grace, & 4 of godly beholdyng; þat þou mowe profite þe more in vertues and gretter mekenes, & make þe redy to bateiles þat are to come, & to cleue to me wiþ at þin affeccion, and þat þou studie to serue me wiþ a feruent wille. 8 Sone, ofte tymes þe fire brennip, but withoute flamme & smoke it stiep neuere up. So þe desires of somme men are lifte up to hevenly þinges, & neuerþeles pei are not fre fro temptacion of flesshly affeccions; & þerfore þei 12 do not in a wises purely for þe worship of God [in þat] þat pei aske so desiderantly of god. And suche is ofte tymes þe desir þat þou hast seide shuld be so importune; for þat is not pure and parfit þat is doon 16 for propre profit. Aske þat þinge þat is not to þe delectable ner comodiose, but þat is to me acceptable & acceptable to Me. Worshipful; for, if þou deme ristwesly, þou owist putte2 Ask not what is pleasant and fitable to thee, but what is pro- This is the time of battle; the not yet. myn ordinance before þy desire, and preferre and folwe 20 it afore all thynge. For I haue herde þi desire & þy manyfold mornynges. Now þou woldist be in þe liberte of þe glory of þe sones of god; now delitip þe the house euerlasting & þe heuenly cuntree ful of 24 ioy; but yit is not þis houre comen; þere is as yit a noper tyme, tyme of bateile, tyme of labour & of prehour of victory is vynge. þou desirest to be fulfilled wiþ þe most souerayn good; but þou maist not execute þat now. 'I [am];'4 28 saip oure lorde, abide me, til þe reame of god come.' As yit þou art to be preued in erpe, & to be exerciced in many þinges. Consolacion shal be zouen þe euere amonge, but copiose fulfillyng is not graunted. Be þou 32 1 Later. Not in C. 2 C (in margin) for 'putte' has 'to folowe.' 3 For the clause 'and preferre. thynge,' C has 'and all by be desired and folowe hit.' The text of D has been altered here. 4 Later, in margin.

III. liv.] Of the Desire of Everlasting Life. comforted þerfore, & be stronge as wel in doyng as in suffringe þinges contrarie to nature. It bihouep þe to be cloped in a newe man, & to be changed in to anoper. 4 It bihouep þe to do ofte tymes þat þou woldist not do, & to forsake þat þou woldist do. That þat plesip oþer shal cause profityng, but þat þat plesip þiself shal not profite; þat oþer men say, shal be herde, þat þou saist 8 shal be accounted as nou3t. Oþer men shul aske & take; þou shalt aske & not gete. Oþer shul be grete in menes mouþes; of þe men shul holde her pes. To oþer þis or þat shal be committed; þou shalt be demed 12 to no þinge profitable. Wherfore kynde shal som tyme be sory & suffre gret bateile, if þou feyne to¹ here þese þinges. In þese and in many oþer like þe true seruaunt of god is wont to be preued, how he mowe 16 denye and breke himself. There is unnepe eny suche þinge2 which þou nedist thynke þe in³ so muche as to se & suffre suche þinges as are contrarie to [þi] wille, principaly whan þou art comaundid to do suche þinges 20 as semep to the disconuenient & lest profitable. And for þou darst not wipstonde þe hyer power sette aboue be under oure lorde, [þerfore it scmith the harde] to go at anoper mannes bekenynge, & to leue al þin ovne 24 felyng. But, sonne, peise þe fruyt and þe swifte ende of alle þese labores, & þe mede grete wiþoute mesure; & þan shalt þou haue no greuaunce per of, but a misty comfort of pacience. For þis litel wille þat pþou for- 28 sakist frely, þou shalt euere haue þin ovne wille in hevene. There þou shalt fynde what euer þou wolt, & allt þat þou maist desire; þere shal be plente of all good wiþoute drede of lesyng or forgoyng. þere þi wille, 32 euer beyng oon wiþ me, shal neuere coueite strange 1 For 'feyne to,' C has 'in silence.' The text has been altered in D. 2 C inserts' in the.' 4 Later. 3 For 'thynke þe in,' C has 'to dye.' 5 Later, in margin. Not in C, Be valiant in suffering. doing and God tries His they may learn to servants, that deny and break themselves. But the end is at reward exceeding hand, and the great. 6 Comits 'euere.' IMITATION. K

Then shall be reaped the fruit of Of Comfort for the Desolate Soul. [III. lv. þinge ner priuate. þere¹ shal no man wipstonde þe, þere shal no man compleyne on þe, no man shal lette þc, no man shal contrarie þe, but at þinges desired shul be present togidre, & shul refresshe aH þy desire & ful- 4 fille it to be hyest. There shal I yelde glory & worship for shame & repreef, a palle of preisyng for mornyng, for þe lowest place þe sete of þe reaume during in to worldes. There shal apere þe fruyt of obedience, þere 8 all that is suffered þe labour of penaunce & meke subieccion shul be crouned gloriously. Wherfore bowe þiself now mekely under þe hondes of aH, ner take non hede who seide þis or comaundid þis; but charge þat souereynly, 12 wheper prelate, or lasse þan þou, or even to þe, aske cny þinge of þe, or meve² eny þinge to þe, þat þou take all to good, & studie to fulfille it wiþ a pure wille. Let one seek this, Lete oon³ seke þat, a noper þat; lete him reioyce him 16 þere in, & him here in; lete þese be preised in þis & in pousand pousandes; but ioy þou neiper in þis ner in here. another that; in pleasing and honouring Me. rejoice thou only þat; but in contempte of þiself, & in my welplesing & worship. This is euere to be desired of þe, þat bope 20 by lif & by depe god be euere glorified in þe. That þe desolat man owip to offre hym self

Chapter LIV — in to be hondes of god

orde god, holy fader, blessid mote þou he now & 24 euerlastingly, for as þou wolt so it is doon, & þat þou dost is good. Glad mote by seruaunt be in þe, & not in himself, ner in non oþer þinge; for þou allone art very gladnes, þou art myn hope & my croune, þou 28 art my ioy & my worship. What hap by seruaunt but received of Thee? þat he hap taken of þe, and þat wiþoute his merites? AH þinges are pine þat þou hast 30uen & þat þou hast made. I am poure & in labores fro my youpe, & my 32 Lord, what have I, that I have not 1 C. 'ner.' 2 C. meene.' 4 Chap. 1. in the Latiu. 3 C. 'anoper.'

soule is ofte tymes sory unto þe teres, and som tyme it is troublid toward itself for encombraunce of passions. I desire þe ioy of pes; þe pes of þi sones I aske, þat are fed of þe in þe list of consolacion. If þou yeue pes, if þou infounde holy ioy, þe soule of þy seruaunt shal be ful of modulacion and deuoute in þy preisyng. But if þou wiþdrawe þe, as þou art wont to do ful ofte, it may not renne þe way of þi comandementes; but raper his knees are bowed to knocke þe brest; for it is not wiþ him, as it was 3isterday and þe opir day, whan þy lanterne shyned upon his hede and he was defendid 12 under þe shadue of by wynges fro temptacions falling upon him. Riztwyse fader & euer to be preised, þe houre is comen þat þi seruaunt be preued. Louely fader, it is worþy þat þis houre þi seruaunt suffre som- 16 what for þe. Fader perpetualy to be worshiped, lete þy seruaunt lyue inwardly euere anenst¹ þe, whom þou knewist fro þe begynnyng so to be, þat he shuld for a litel tyme falle as outwarde; for a litel tyme lete him 20 be sette litel by, meked, & faile afore men, lete him be broken wiþ passions & langores, þat he mowe rise ayen wiþ þe in þe morwe tide of a newe list, and be clarified in heuenly þinges. Holy fader, þou hast so ordeyned 24 & willed, & þat is doon þat þou hast comaundid, for þis [is] by grace to þi frende in þis worlde, to suffre and to be troubled for þi loue, hov ofte & of whom euere þou suffrist it to be doon. Wiþoute þi counseile 28 and þi prouidence & wiþoute cause is no þinge doon in erpc. Good it is to me, lorde, þat þou hast mekid me, þat I mowe lerne þi iustificacions, & caste awey a³ elacions of herte & presumpcions. It is profitable to 32 me put shame & confusion hap couered my face, þat I mowe require be to my comfort raper þan men. I haue lerned herby to drede þin inscrutable iugement, þat Of Comfort for the Desolate Soul. 1 1 - 1 C. 'ayenst.' 2 Later. 3 C. 'al maner.' I long for the peace of Thy children. Let me suffer now, again with Thee that I may rise in the morning dawn of the new light. It is good for me humbled. that I have been K 2

I bow myself under the rod of Thy correction. Of Comfort for the Desolate Soul. [III. lv. peynist þe riztwise man wiþ þe wicked, but not wiþoute riztwesnes & equyte. Lorde, I ponke þe þat þou hast not spared myn eueles, but þat þou brysed me wiþ betinges, putting into me sorowes, and sending in to 4 me aunguisshes wiþin & wiþoute. There is noon þat may comforte me of aH þat are under heven but þou, my lorde god, þe heuenly leche of soules, þat smytist &helist, þat ledist to þe lowest places, & bringist fro 8 pens ayen. Thy discipline is upon me, & py rodde she shal techo me. Lo, welbiloned fader, I am in þin hondes. I encline me under þe rodde of þy correccion ; smyte my bak & my nek, so þat I bowe to þi wille my 12 crokednes. Make me a meke disciple, as þou art wont to do, þat I mowe go entierly at þi bekenyng. To þe I committe me & all myne to correcte; for it is better to be chastysyd here þan in tyme comyng. Thon 16 knowist al þinges & syngulere, & no þinge is hid fro þe in mannys conscience. Thou knowist þinges to come or þei be doon, ner it is no nede þat man teche þe ner admonisshe þe of þo þinges þat are doon in erpe. Thou 20 knowist what is expedient to my profitynge, & hov muche tribulacion deseruip to purge þe rust of my vices. Do wiþ me þi desired welwilling, and despice not my sinful lif to noon better knowen ner clerer þan to þe 24 allone. Graunte me, lorde, to knowe þat is to knowen, & to loue þat is to be loued, & to preise þat soucrainly plesip þe; to haue þat in reputacion þat apperip preciose Let me not judge to þe, & to blame þat is foule in þin eyen. Suffre me 28 not to deme after þe sizt of þe outwarde eyen, ner yeuo sentence after þe heryng of eres of unlerned men, but discerne in true iugement bope of þinges visible & spiritual, & aboue al þinges euere to enquerc after þe 32 wille of þi welplesing. Mennes wittes are ofte tymes deceived in demyng; Also lovers of his worlde are ofte Thou knowest what is expedient for me. according to the sight or hearing of men. 1 C. correpte.' The word has been altered in D. 2 C. euery þinge. The text has been altered in D.

III. lvi.] Of Employment in Works of Humility. tymes blendid' in lovinge onely þinges visible. What is a man þe better þerfore þat he is accounted gretter of man? The deceiuable begilep þe deceiuable, þe veyne 4 þe veyne, þe blinde þe blinde, þe sike þe sike, whiles he liftip him up; & verily more confoundip him, whiles he veinly preisip him. ffor hov muche þat euery man is in þin eyen, lorde, so muche he is & no more, as saip 8 meke ffraunceys.

Chapter LV

So onne, þou maist not euere stonde in þe most fervent 12 desire of vertues, ner abide stedfastly in þe hyest degre of contemplacyon; but þou hast nede amonge for þe original corrupcion to descende to lower þinges, & bere þe birden of þis corruptible lyf ayenst þi³ wille & 16 wiþ werynes. As longe as þou berist a dedly body, þou shalt fynde hevines & grenaunce of herte. It bihoue þerfore ofte tymes in þe flesshe to waile under þe birdens of þe flesshe, in as muche as þou maist not 20 wiþoute cessing cleue to spiritual studies and dyvine contemplacion. Than it is spedful to þe to drawe þe to meke and outwarde workes, & to take recreacion in gode actiue occupacions, abidyng my comyng & þe hye 24 visitacion wiþ a stedfast trust, and to suffre paciently þin exile & drynes of soule, til þou be visitid of be newe & delyuered from all anxietes; for I shal make þe to foryete by labour and fruisshe inwarde quiete[nes]. 28 I shal opene before þe þe medewes of scriptures, þat þou wiþ a dilated herte mowe renne þe way of my commandementes; & þan þou shalt say: 'þe passions of þis tyme are not worpi to þe glory þat shal be reuelid 32 in us.' 1 Comits 'blendid,' 3 Later. Not in C. 2 Chap. li. in the Latin. 4 Later. C has quiete.'' What is a man the better that he is by man accounted great? My son, thou descend from must sometimes divine contemplation to lower things. Be patient, and of My heavenly wait for the return visitation.

Lord, I deserve not consolation, but chastisement. Yet Thou vouchheavenly comfort. Of God's Comfort to the Contrite Heart. [III. lvii.

Chapter LVI — That man accounte himself worby no con- solacion

I orde, I am not worby no consolacion ner no spiritual visitacion; and þerfore þou dost ristwesly 4 wiþ me whan þou forsakist me nedy & desolat. For if I mist poure oute teres like þe see, 3it were I not worpi þy consolacion. Wherfore I am no þinge more worpi þan to be scourged & punnysshed, for I haue 8 ofte tymes offendid þe & forsaken þe gretly in many þinges. Wherfore, very reson peised, I am not worpi þe leste consolacion. But þou, graciose & merciful lorde, þat wolt not þat þi workes shulde perisshe, to 12 shewe þe richesses of þi godenes into þe vessels of mercy, ouere al propre merite vouche saf² to comforte þi seruaunt aboue al mannes mesure; for þi consolacions are not as mannes talkinges or confabulacions. 16 What haue I done, lorde, þat þou shuldist yeue me eny safest to me Thy heuenly consolacion? I haue no remembraunce of eny good þat I haue done, but þe verrey trouþe is þat I haue ben euer redy & prone to vices, and slowe to 20 amendement, þe whiche I may not denye. If I wolde say opir wise, þou woldist say ayenst me, & þere wolde no man defende me. What haue I deserued for my synnes but helle & euerlastinge fyre? I knouleche in 24 trouþe þat I am worby all maner of scornyng & despite, ner it sittip me to be nombrid amonge by deuoute seruauntes. And þouз I here not þis esily, neuerþeles for trouþe I shal ayenst myself repreue my synnes, þat 28 I mowe þe liztlier gete þi mercy. What shal I say, a gilty man & ful of a confusion? I haue no worde to speke, but onely þis worde: I haue synned, lorde, I haue synned; haue mercy on me, foryeue me. Suffre 32 me a litel while, þat I mowe weile my sorowe or euere All I can say is- 'I have sinned; have mercy upon me.' 1 Chap. lii, in the Latin. 2 For 'vouche saf,' C has 'fouchest save.' 3 C. 'talynges' [sic]. 4 C. 'stande.' 5 C inserts 'not.'

III. lviii.] Of Deadness to Earthly Things. I go to þe derke lande couered wiþ þe derkenes of depe. What requirist þou most of þe gilty & þe wrecchid synner, but þat he be conuertid & meke himself for 4 his synnes? In very contricion & mekenes of herte is broust furpe hope of foryifnes, þe troubled conscience is reconciled, grace loste is repeired, man is defendid fro wrape þat is to come, and god & þe meke soule 8 metip in an holy kosse. Contricion of synnes is to þe lorde an acceptable sacrifice, smelling muche swetter þan eny soot encence. This is also þat acceptable oynement þat þou woldist shuld be poured upon by 12 most holy fete; for þou hast neucre despised þe contrite & þe meked herte. There is þe place of refuge fro þe visage of be wrap of þe enemy; þere is amendid & wasshen awey at þat is contracte & defouled ellis- 16 where. A contrite heart despise. Thou wilt not

Chapter LVII — That þe grace is not medlid wiþ hem þat sauourip erþely þinges

S one, my grace is preciose, & suffrip not itself to be 20 menglid with straunge þinges ner erpely consolacions. Wherfore it bihouep þe to caste awey impedimentes of grace, if þou desire to resceiue þe infusion þerof. Aske to þiself a secret place, loue to duelle 24 allone wiþ þiself, seke confabulacions of non oþer; but raper put oute to god a deuoute praier þat þou mowe haue a deuoute mynde & a pure conscience. Deme aй þe worlde as nouзt; put þe vacacion of5 god before all 28 oþer þinges, for þou maist not bope take hede to me and delite þe in þinges transitory. It behouep to be alyenyd fro knowen & dere frendes, & kepe þe mynde priuate from all temporal solace. So bisechip þe blessid 1 Chap. liii. in the Latin. 2 C. hirself.' 3 C inserts 'alle.' 4 C omits 'þe.' • C. 'eloyned.' 6 C. 'to.' My son, seek not earthly consolations; they are hindrances of grace.

Be as a stranger and a pilgrim in this world. The perfect victory is to overcome thyself. If thou wouldst walk freely with Me, mortify thy inordinate affections. Of Deadness to Earthly Things. [III. lviii. apostel petir þat all true cristen men conteyne & holde hemself in þis worlde as straungers & pilgrimes. O hov gret trust shal be to be man þat shal dye, whom affeccion of non erþely þinge wipholdip in þis worlde! But 4 þus to haue þe herte departid from all þinges, a sike & a weike soule can not take, ner þe bestly man knowip not þe liberte of þe inwarde man. Neuerpeles who þat wol be very spiritual, it bihouep him to renounce bope 8 hem þat bip fer & hem þat are nye, & of none so muche to be war as of himself. If þou ouercome þiself parfitly, þou shalt þe more li3tly put under foot att oþer inges. It is parfit victory a man to ouercome himself. 12 Who euere kepe himself so under, þat sensualite obeye to reson, & reson to me in all þinges, he shal be a very victour of himself & lorde of þe worlde. Yf þou desire to stie up to þe heizt of perfeccion, þou must 16 begynne manly, & sette þe axe to þe rote, þat þou mowe rote up & destroie all inordinate inclinacion to þiself & to all priuate & material good. Of þis vice þat a man louep himself to inordinatly, hangip at þinge 20 almost þat is groundely to be ouercomen; þe whiche evel ouercomen & put under, anon forpewith þere shal be gret pes & tranquillite. But fewe þere are þat laborip parfitly to dye to hemself, ner plenerly strecchip 24 hem [self withowte hem] 2self; þerfore þei remaynen implied & encombred in hemself, þat þei mowe not be lifte up in spirit aboue hemself. Who þat desirip frely to walke wiþ me, it bihouep nedys þat he mortifie al 28 his shreude & inordinate affeccions, & þat he cleue to no creature concupiscently wiþ no pryuate loue. 1 C inserts 'not.' In margin. Not in C.

III. lix.] Of the different Motions of Nature and of Grace. 137 Of diuerse mevinges of nature & of grace.

Chapter LVIII

onne, attende diligently be mevynges of nature;2 for pei are ful contrarie & sotelly mevid, and þei can unnepe be parceued, but if it be of a spiritual man & a man inwardly illumyned. AH folke desirip þat is good, and in her wordes & in her dedes pei 8 pretendip som maner of good; wherfore muche folkes are deceyued under colour of good. Nature is wily, & drawip many men & holdip hem as in a gnare, and deceiuep hem, & hap hir euere as an ende, seking 12 non oþer. But grace gop simply & declinep from all þat semep evel, pretending no falsenes ner deceites, & dop all þinge purely for god, in whom finaly she restip. Nature diep ayenst hir" wille, he wol not 16 be prowen doun ner ouercomen, ner be under, ner willingly come under yok; but grace laborip & studiep to mortificacion of itself," he wipstondip sensualite, he sekip to be made soget, he desirip to be ouercomen, he 20 wil not use his ovne liberte, but he louep to be under discipline, he coucitip to haue lordship ouor no body, but to lyue, to stonde & to be oonly under god; redy for god to be mekely enclyned & bowed to euery 24 creature of man' [kynde].8 Nature laborip for his ovne profit, & takip hede what lucre may come to hym self allone; but grace considrip not what is profitable & comodious to oon, but to many. Nature receuep gladly 28 worship & reuerence; but grace yeuep a worship & glory frely to god. Nature dredip shame & but grace ioyep to suffre for þe name of Ihesu. loup idelnes & bodely reste; but grace can 32 voide ner idel, but gladly takip upon him labour & 1 Chap. liv. in the Tatin. despit; Nature not be 2et gratiæ' is not translated. • C. 'his.' 3 Comits folke.' 4 C inserts' for.' 6 C. himself.' 7 For of man.' C has 'fat mau is.' Not in C. 8 Later. Nature is crafty; grace is singleninded. Nature is imjection; patient of subgrace studies selfmortification. Nature seeks dreads shame; glory to God, honour, and grace gives all and rejoices to suffer reproach for Christ.

138 Of the different Motions of Nature and of Grace. [III. lix. Nature looks to temporal and earthly things; grace to things eternal and heavenly. Nature seeks private gain; grace holds it more blessed to give than to receive. traueile. Nature sekip to haue curiose þinges & feire þinges, and lothip all vile þinges & grosse þinges; but grace delitip in simple þinges and lowe þinges, and despicip none asperite, ner refusip¹ to be cloped in olde 4 clopes. Nature beholdip temporal þinges, and ioiep of erbely wynnynges, & sorwip for worldly harmes, & is meuyd sone to wrap wiþ a litel worde of wronge; but grace attendip euerlastynge þinges, ner cleuep not to 8 temporal þinges, ner is troublid wiþ þe losse of hem, ner is not angred wiþ sharpe wordes, for he settip al his ioy and his tresour in heven, where no þynge pership. Nature is coueitous & more gladly takiþ þan 12 yeuiþ, he louep his propre & prynat godes; but grace is ful of pyte, she is comoun, she eschuip singuler þinges, & is content wiþ fewe, & demep more blisful to yeue þan to take. Nature enclinep to creatures, to hir 16 ovne flesshe, to vanites, to discourses & rennyng aboute; but grace drawip to god & to vertues, renounciþ creatures, fleep þe worlde, hatep þe flesshly desires, restreinep wandringes aboute, & is asshamed to appere 20 in open places. Nature gladly receiuep outwarde comfortes; but grace¹ delitip in þe souerayn good aboue al Nature expects a þinges visible. Nature dope al þinges for propre lucre & for his ovne profyt, & can do no þinge frely; And if 24 he do eny benefete, he wol wayte to haue as good or better, or preising or fauour, & desirep his dedes & his ziftes shuld be preised and muche set by. But grace sekip no temporal þinges, nor sekip non opir mede but 28 god, whom sool he desirip for hys rewarde; ner he desirep no more of temporal þinges þan as mowe be helpynge to him to getyng of euerlastynge þinges. Nature reioicep of many frendes and allies, & ioyep of 32 recompense for every kindness; grace seeks no reward but God. 1 C inserts 'not.' 2 For 'meved sone,' C has 'stired.' 3 C inserts-' where Inne hit maye be delited as to be outwarde wittes.' . 4 Some words in the Latin are here omitted in both C and D.

III. lix.] Of the different Motions of Nature and of Grace. 139 noble places & of grete birpe, lawhip upon mizt & power, blaundisship riche folke, & hap plesaunce in suche as are like to himself; but grace louep his 4 enemyes, he is not proude of multitude of frendes, ner acountip¹ place ner birpe, but if þere be þe more vertu þere; he fauorip more þe poure þan þe riche; he hap more compassion on þe innocent þan on þe misty; he 8 ioiep wiþ þe true man, not wiþ þe false man; & euere exortip to good, to seke more grace, & to be like þe sone of god in vertues. Nature compleinep sone of fautyng & of greuaunce; but grace stedfastly berip 12 pouerte & nede. Nature reflectip at þynge to himself, & for himself he striuep & arguip; but grace reducip all þinges to god, of whom pei wellip oute groundely & originaly, he ascriuep no þinge þat gode is to himself, 16 ner presumep no þinge proudely, ner striuep not, ner preferrip not his sentence before opirs, but in euery fe[lynge] and in euery understondinge submittip himself to be euerlastyng wisdom & to godd is examynacion. 20 Nature coueitip to knowe secretes & to here newe þinges; he wol apere outwarde, & by felinge haue experience of many þinges; he desirip to be knowen & to do suche þinges wherof preisinge & wondring mist 24 arise. But grace takip non hede to perceyue newe þinges & curiose, for all þis growip of corrupcion; sip þere is no þinge newe and durable upon þe erpe. Grace also techip to restreyne þe wittes, to eschue 28 veyne plesaunce & ostentacion, suche þinges as are comendable & wonderful nekely to hyde, & of euery þinge & euery science to seke oute þe fruyt of profit & goddis preising & his worship. Grace desirep ner 32 him[self]³ ner his workes to be prechid openly, but desirip god to be blessid in his 3iftes, þat grauntiþ all þinges of his pure largesse. This grace is a list 1 C inserts 'neither.' 3 Later, in margin, 3 Later. Not in C. Nature strives herself; and argues for grace refers everything to God. Nature in enger to hear news; know secrets and grace caren not to understand curious things.

140 of the Corruption of Nature and the Power of Grace. [III. lx. supernaturaй & a special 3ifte of god, and a propre signacle of þe chosen children of god, and þe ernest of euerlastynge helpe; for he liftip up man from erpely þinges to loue heuenly þinges, and of hym þat is 4 The more Nature flesshly, he makith spiritual. Wherfore þe more þat nature is holden under and ouercomen, þe more grace is poured in, & þe inwarde man is euery day renewed after þe ymage of god wiþ newe visitacions. is subdued and kept under, the greater grace is infused. Lord, the law of sin in ny members is at war with the law of my mind. Nature is prone to evil from her youth. Natural reason is but a spark hidden in ashes.

Chapter LIX — Of corrupcion of nature, & of þe might of grace

· y lorde god, þat hast made me to² þin ymage M'londe go, but to me his grace, hast 12 & liknes, graunte me þis grace, þat þou shewid to be so gret & so nedful to mannys helpe, put I mowe ouercome my most wicked nature, þat drawip me to synnes & in to perdicion. For I fele in my flessle þe lawe of synne contrarieng þe lawe of my 16 mynde, & leding me as a caitif to obeie þe sensualite in many þinges; ner I may not wipstonde his passions, but if by most holy grace poured into myn herte be assistent to me. Nedful it is to haue þi grace, yea, & 20 þi gret grace; þat natures mowe be ouercome, þat is euere redy to euel, of yonge age & adolescence. For nature sliden & viciat by þe first man Adam poruz synne, þe peyne of þat spot hap comen a doun in to at 24 men, so þat nature, þat was wel & euenly made by þe, is now sette for vice & infirmite of corrupte nature ; in asmuche as his mevinge lafte & relicte to himself drawiþ euere to euel & to lowe þinges, & þat litel gode 28 strengpe þat is lefte is as but a litel sparcle hid in asshen. This is natural reson, circumfounded in¹ euery syde wiþ derkenes, hauinge zit iugement of good & evel and distaunce of true & false; þouз it be unmisty 32 2 C. 'in to.' 1 Chap. Iv. in the Latin. C. 'kynde.' The word has been altered in D. 4 C. 'on.'

III. lx.] Of the Corruption of Nature and the Power of Grace. 141 to fulfille þat it appreuep, ner it usip not now ful list of trouþe, ner holynes of affeccions. Ther fore¹ it is, my god, þat after þe inwarde man I delyte me in þy 4 lawe, knowynge þi comandement to be gode & iuste and holy, preuing also aH synnes & all evel to be fledde, but in my flesshe I serue þe lawe of synne, while I obeye more þe sensualite þan reson. Here 8 poruz it is þat to wille good comep to me, but to do it in dede I fynde not in me. Wherfore ofte tymes I purpose many gode þinges, but for þi grace lackip þat shulde helpe myn infirmyte, poruz a lizt resistence I 12 turne bak & faile. Here puruz it happenip þat, þouз I knowe be way of perfeccion & þat I se clerly what I owe to do, yit I am so pressed wiþ þe weizt of myn oune corrupcion, þat I may not arise to more perfeccion. 16 O lorde, hov most necessary is grace to begynne good, to profite in good, & to be parfite in good! For wiþouten hit I may do no þinge, but in þe I am misty to all þinges, strengping me grace. O þat very hevenly 20 grace, wiþoute whom propirly þere are no merytes, ne no ziftes of nature to be peised! Lorde, wiþoute grace as anempst³ þe þei bip of no valewe, neiper craftes, ner richesses, ner beute, ner strenpe, ner witte, ner elo- 24 quence. For 3iftes of nature are comoun to good & to evel, but þat þe propre zifte of þe chosen children is grace or charite, wherwip who þat be nobleied shal be worby euerlastyng lif. This grace is so emynent & 28 so excellent, þat neiper pes zifte of prophecie, ner worching of myracles, ner speculacion, be it neuere so hye, is of eny estimacion wiþouten hir; yea, neiper feipe ne hope, ner oþer vertues are acceptable to þe 32 wiþ oute grace & charite. O þou most blesful grace, þat þo poure in spirit makist riche in vertu, and þe 1 Later, the original words having been erased. C. 'Here 2 Cinserts that.' 3 C. 'anenste.' porowe.' *Not in C. 5 Later. Not in C. faint and fail, not help my inif Thy grace does firmity. The peculiar gift grace or love dilectio). of the elect in (gratin nive

Of Self-denial and the Bearing of the Cross. [III. lxi. meke in herte makist riche in many godes! Come, descende unto me, fulfille me by tyme wiþ þi consola- Thy consolation. cion, lest my soule faile for werynes & drynes of Come down, and fill my soul with Let Thy grace always prevent and follow me. mynde. Lorde, I biseche þe þat I mowe fynde grace 4 in þin eyen; for þi grace sufficip to me, oþer þinges not had þat nature desirip. If I be tempted & vexid wiþ many tribulacions, I shal not drede whiles þy grace is wiþ me. She is my strengbe, she 3euep me counseile 8 & helpe. She is more misty þan at enemyes, she is wiser þan all be wise. She is maistresse of trouþe, doctrice of discipline, list of þe herte, þe solace of pressure, prower doun, dryuer awey of sorowe, taker 12 awey of drede, norissher of deuocion, & bringer furþe of teres. What am I wiþouten hir, but a drye trec & an vnprofitable stocke? Wherfore, lorde, lete by grace euermore go afore me & folwe me, & make me to be 16 contynually & bisely 30uen to gode workes, by oure lorde ihesu crist þy sone. Amen.¹

Chapter LX — That we owe to denye ourself, & folowe crist by þe crosse

S one, as muche as þou maist go out fro þe,³ [so mych mayste þou go in to me]. As a man to coueite no þinge wiþoute furpe makip inwarde pes, so a man inwardely to forsake himself ioynep and onep hym5 to 24 god. I wol þat þou lerne parfit abnegacion of þiself in my wille wiþoute contradiccion & compleynyng. My son, I am the Folowe me; I am þe6 wey, trouþe, & lyf. Wiþoute wey men goo not, wiþoute trouþe men knowiþ not, 28 wiþoute lif men lyuep not. I am þe wey þat þou shalt folowe, I am þe trouþe þat þou shalt bileue, & þe lif þat þou shalt hope. I am þe wey undefoulid," þe trouþe 2 Chap. lvi. in the Latin. way, the truth and the life. 1 Not in C. " 3 For 'fro þe,' C has of thi selfe.' 4 In marg. in later hand, 6 Later. Not in C. 6 Later. Not in C. 7 C. 'undefouleable.'

reign with Me, If then wouldst bear My Cross. III. lxi.] Of Self-denial and the Bearing of the Cross. infallible, þe lyf intermynable. I am þe most even way, most souereyn trouþe, very lif increate & lyf blisful. If þou duelle in my wey, þou shalt knowe 4 trouþe, & trouþe shal delyuere þe, & þou shalt take euerlastyng lif. If þou wolt¹ lyue, kepe þe comaundementes. If you wolt knowe trouþe, bilcue me. Yf þou wolt be parfit, selle at þinges. If þou wolt be 8 myn disciple, denye þiself. Yf þou wolt haue þe lif þat is to come, despice þis þat is present. If þou wolt be enhaunced in heven, meke þiself in þe worlde. If þou wolt regne wiþ me, bere my crosse; for onely be 12 seruauntes of þe crosse finden þe wey of blisse & of euerlasting lizt. Lorde Ihesu, for þi wey was streizt & despised of þe worlde, graunte me to folowe þe wiþ þe worldis despisyng; for þe scruaunt is no gretter þan 16 his lorde, ner þe disciple aboue his maister. Lete þi seruaunt be exercised in by lyf, for þere is myn helpe and very holynes. What euere I here or rede besides þat, it refresship not ner delitip not plenerly. Sone, 20 for þou hast radde & knowist al þese þinges, þou art blesful if þou do hem. He þat hap my comaundementes and kepip hem, he it is þat louep me, & I shal loue him, & shewe myself to him, and shal make him 24 an heir in þe reme of my fader. Lorde ihesu, as þou Thou knowert happy shalt thou these things: be if thou do them. hast seide & promitted, so be it to me, & so mote I deserue. I haue taken of þin honde þe crosse, & so shal I bere it to my depe as þou hast leide it up on me. 28 Verily, þe crosse is þe lif of a gode monke, & þe leder to paradise. It is begonne, it is not leful to go bakward, ner it is not behoful to forsake it. Hauedo,³ brepern, go we togidres; Ihesu shal be wiþ us. For 32 ihesu we haue taken þis crosse, for ihesu perseuere we in þe crosse. He shal be our helpe, þat is our leder & oure predecessour. Lo, our kinge gop before us, þat Brethren, our 1 C inserts 'entre to.' 2 Comits an heir.' 3 Sic, in later hand, with erasure. C has 'Eya. Lat. ‘Eja.' King goes before : 2

us; let us follow Him valiantly. My son, why art thou grieved for a little thing done or spoken against thee? if thou canst not joyfully. Of Patience in Tribulation. [III. lxii. shal fizte for us. Lete us folowe manly, lete no man drede terrours; be we redy to dye miзtly in bateile; lete us putte no spotte in our glory in fleyng fro þe crosse.

Chapter LXI — That a man be not prowen doun to moche yf he falle in eny defautes

onne, pacience & mekenes in aduersite plesip me a demotion pros. 8 perite. Why dop a litel þinge seide or doon ayenst þe make þe sory 12 It is no newe þinge; it is not þe first, ner shal not be þe last, if þou lyue longe. þou art manly ynow, all þe wile no contrarie comep ayenst þe. 12 Thou must³ counseile wel & labore opir men wiþ wise wordes; but whan a sodeyn tribulacion comep to by yate, þou failist bope in counseile and in strengpe. Take hede to by frailte wherof þou hast experience in many 16 smale obiectes & contrariousnes.5 Neuerpeles, whan þese all are doon for þin helpe, & whan pei & suche oþer fallen, purpose as wel as þou canst in þin herte þat, if pei touche þe, þat þei prowe þe not doun, ner 20 Bear it patiently, longe encombre þe; & at last suffre paciently, if þou can not suffre ioingly. And if þou can not here it gladly & felist in þiself a lopinge, restreyne þyself, & lete no þinge inordinate passe þy mouþe, þat mist be to 24 be smale & to be feble occasion of fallyng. The mevyng þat wolde oute shal sone reste, and, grace turnyng ayen, þe inwarde sorow shal sone be made swete. 3it I lyue, saip our lorde, redy to helpe þe and to comforte þe more 28 þan I am wont, so þat þou truste in me, & in wardly & deuoutely pray to me. Be miзty in soule, & girde þe & make þe redy to more suffraunce. It is not aH doon in idel, if þou perceyue þiself ofte tymes troubled 32 Gird thyself for endurance; it is the lot of man. 1 Chap. lvii. in the Latin. 2 Some words of the Latin have been omitted here. 4 Not in C. 5 C. 'contrarioustez.' 3 C. 'canst.' 6 Sic.

III. lxiii.] Of Vain Curiosity about High Things. or greuously temptid. Thou art a man & not god; þou art flesshe and non aungel; hou maist pov abide euere in oo¹ state of vertu? sip þat lacked þe first aungel 4 in heuene, and þe first man in paradise. I am it þat rere to helth hem þat mornep, and bringe to my godhede hem þat knowip her ovne infirmyte. Lorde, blessid be þi worde, swete to my moupe aboue þe hony 8 & þe hony combe. What shuld I do in so grete tribulacions and in myn aunguisshes, but if þou comfortedist me wiþ þyn holy wordes? Whiles atte laste I mowe come to þe porte of helth,2 what reckip me what 12 þinges & hov grete þinges I suffre? Graunte me a gode ende, graunte me a graciose goyng oute of þis worlde; haue mynde on me, my god, and directe³ me in þe rizt wey to þi reaume. Amen.

Chapter LXII

S onne, be war þat þou dispute not of hye maters & of þe pryue iugementes of god, why þis is forsaken 20 & a nopir is taken up to so hye5 grace; why þis is so gretly peyned, & he is so excellently lifte up. These þinges passen al mannes faculte, ner þere is resoun no disputacion þat sufficip to serche goddis iugement. 24 Wherfore whan þe enemy bringep suche þinges to mynde, or elles curious men askip þe, aunswer & say wiþ Dauid, Lorde, þou art iust, & þi iugement is riztwys; þe iugementes of god are true, & iustified in 28 hemself. My iugementes are to be drad, and not to be serched; for þei bip incomprehensible to mannys 1 C. 'one.' 2 For' of helth' C has 'salutz.' The text has been altered in D. 3 C. 'dresse.' The word has been altered in D. 4 Chap. lviii. in the Latin. 5 For 80 hye,' C has 'see grete.' IMITATION. Lord, what much i suffer, matters it how if I reach the haven at last? My son, dispute judgments of not of the secret God,

of the Saints is holier than another. It is I who made all the Saints; I chose them out of the world, and gave them Of Vain Curiosity about High Things. [III. lxiii. nor inquire which understondynge. Enquere neiper despute not of þe merites [of]¹ seintes, who is holier þan anoper, or who is gretter in þe reaume of heuene. Suche þinges ofte tymes engendrip stryues and vnprofitable contencions, 4 and norisship pride & veyn glory, wherof growen envyes & dissencions, whiles þis is aboute proudely to preferre 0.2 seint and a noper a nopir. A man to wille to serches & to knowe suche þinges bringip furpe no fruyt, but 8 raper displesip seintes; for I am no god of dissencion but of pes; þe¹ pes stondip more in very mekenes þan in propre exaltacion. Somme wiþ a maner zele of loue are drawen wiþ more affeccion to þese seintes or to þo 12 seintes, but þat affeccion is more of þe man þan it is godly. I it am þat made al seintes and graunted grace. I haue5 glory. I knowe þe merites of euery. I preuentyd hem in blessinges of swetnes. I predestinate 16 hem before worldes. I chase hem oute of þe worlde; þei chase not me before. I called hem by grace, I drowe hem by mercy, I ladde hem by diuerse temptacions, I poured in to him gret consolacions, I zaue per- 20 seuerance, I crouned her pacience. I knowe þe first & þe laste, I clepe hem att wiþ an inestimable loue. I an to be preised in a my seintes, I am to be blessid aboue a þinges, & to be worshipid in euery of hem, 24 whom I haue so graciously magnified & predestinate withoute eny merites going before. He þerfore þat despicip oon of my leste, worshipip not þe grete; for I made bope þe gret & þe smale. And he þat dope 28 hindringe to eny of my seintes, dope derogacion to me and to all opir in the reaume of seintes. AH are oon by þe bonde of charite; þey fele þe same, & al oon; grace and glory. They are all one in the bond of charity; þei wol þe same, & att þei7 loue hem into oon. And zit, 32 1 In margin. Not in C. 2 C. 'one.' 3 C. 'enserche.' 4 C inserts whiche.' • An error for 'zave.' Lat. praestiti.' C. 'clyppe.' 7 Not in C. Lat. ' amplector.' C. 'yave.'

III. lxiii.] Of Vain Curiosity about High Things. more than all else. þat is most hye of aH, þey loue me more þan hemself, &1 but they love Me drawen oute of her propre loue, gone aH & hool into þe loue of me, in whom pei reste fruisshingly. There is 4 no þinge þat may turne hem awey or prowe doun, as pei þat, beyng full of euerlasting trouþe, brennen in an unquenchable fire of charite. Wherfore lete flesshly & bestly [men] cesse to dispute of þe state of seintes, þat 8 can not loue but propre & priuate ioyes. They puttiþ awey & addip to, after her ovne inclinacion, not as it plesip þe euerlastynge trouþe, in many þinges ignorantly, namly þei þat, but litel illumyned, can seldom 12 loue eny body with parfit spiritual loue. They bip gretly drawen zit wiþ naturel affeccion & mannes frendship to þese & to pem; and as pei haue hem in lower þinges, so þey ymagine in heuenly þinges. 16 þere is a distaunce incomparable bitwene þo þinges imparfite men þenken, & þo þat men illumyned by hye reuelacion beholden. Be war þerfore, sonne, þat þou trete not curiousely of suche þinges as passen þi kon- 20 nyng, but raper entende & labore þerto, þat þou mowe þese Carnal men conceive of heavenly But things according to their experipat be founden þouз it be5 lest in þe reaume of hevene. And if a man knewe what seint were holier or gretter þan a noper in þe reaume of hevene, what shuld þat 24 knowing auaile, but if a man by þe same knouleche mekid himself before me, and aroos in to gretter preisyng of my name? Thei are muche more acceptable to god þat penkip on þe gretnes of her synnes & of þe 28 litelnes of her vertues, & hou fer þei bip fro perfeccion of seintes, [than they]7 þat disputen of þe gretnes & of þe litelnes of seintes. Better it is to pray seintes with deuoute praiers and teres, & to desire her gloriose suf- 32 fragies wiþ a meke soule, þan to serche her secretes wiþ 1 C here inserts-'her merites; ffor þei, ravished above hem selfe and.' 2 C inserts 'hem.' 3 In margin. Not in C. 4 Latin, In multis est ignorantia.' 6 C inserts 'þe.' 6 C. 'knowleche.' 1 2 ⭑ 7 Later, in margin. ence of earthly affections. It is better to intercession of the inquire into their seek devoutly the Saints than to state. L 2

The higher the Saints are in glory, the more humble are they in themselves. Of Vain Curiosity about High Things. [III. lxiv. veyne inquisicion. They bip wel content & in þe best manere, if men coude be content & restreyne her veyn speches. They reioycip not of her ovne merites, þei ascriuep to hemself no godenes, but all to me; for I 4 zaue hem al þinges of myn infinite charite. Thei are fulfilled wiþ so gret loue of þe godhede & so ouerflowing ioy, þat no þinge lackip hem of glory, no þinge failip hem of blisse. AH seintes þe hyer þat þei are in 8 glory, be more meke þei biþ & þe ner to me. Therfore it is writen þat þei leyde her crounes before god, & fel doun prostrate before þe lambe, & worshipid him into worldes of worldes. Many askip who is grettist in þe 12 reaume of hevene, þat knowip not wheþir þei shul be worpy to be acounted amonge þe lest. This is a gret þinge a man to be þe lest in hevene, where all be gret and aH¹ are called þe sones of god, & so þei shul be. 16 Whan þe disciples askid who was grettist in þe reaume of heuen, pei had þis aunswer: But if ye be conuerted, children, ye shall & made as smale children, ye shut not entre into þe reaume of heuene: who euere þerfore meke him as þis 20 litel childe, he is grettist in þe reaume of heuene. Wo to hem þat haue dedignacion to meke hem self wilfully wiþ smale children, for þe lowe yate of be reaume of hevene shal not admitte hem to entre in. Wo also to 24 ryche men þat haue her consolacions here; for, poure entryng in to be reaume of hevene, pei shul stonde wiþoute weilynge. Joye, ye meke folke, & bip glad, ye poure; for youres is þe reaume of god, so þat ye go 28 in trouþe. 'Except ye become as little not enter into the kingdom of Heaven.'

Chapter LXIII — That all hope and trust is to be ficched onely in god

orde, what is þe trust þat I haue in his lif, or what 32 is my grettist solace of att þinges appering under 1 Not in C. 2 Chap. lix. in the Latin.

III. Ixiv.] Of Entire Dependence upon God. heuene? wheþer not þou, my lorde, of whos mercy is no nombre? where was it wel wiþ me wiþ outen þe, or whan mist it be evel, þe beyng present? I had leuer be poure for þe þan riche wiþoute þe. I chese raper to be a pilgrym wiþ þe in erpe þan to haue hevene wiþouten þe. Where þou art, þere is hevene; and where þou art not, þere is depe & helle. Thou art to me in desire, & þerfore after þe it is nedful to mourne, to crie, & to praie. I may fully truste in noon þat may helpe me in oportune necessites, but allone in þe, my god. Thou art myn hope, þou art my trust, þou my comfort, & 12 most feipfull in all þinges. AH opir askip & sekip her ovne comodites; þou pretendist allone myn helpe & my profityng, & turnist all þinges to me into good. Yea, þouз þou ley me oute to diuerse temptacions & 16 aduersites, at þat þou ordeynest to my profit, þat art wont to preue þi chosen children in pousand of maners. In þe whiche prevynges þou owist no lasse to be loved and preised, þan if þou fulfilledist me wiþ heuenly con- 20 solacions. In þe þerfore, my lorde god, I put all myn hope & all my refuge. In þe þerfore I sette att my tribulacion & myn aunguisshe, for I finde al vnferme & vnstable, what euere I beholde oute of þe. For many 24 frendes shul not auaile, ner many helpers shul not mowe, ner many wise counseilours 3eue profitable counseile, ner bokes of doctours 3eue comfort, ner no preciose substaunce of good delyuyr, ner no secrete ner mery place 28 make seure, yf þou be not assistent, helping, comforting, enformyng, and keping. For all þinges þat semep to be for pes & felicite to be goten, þe beyng absent, are not worpe, ner in trouþe yeuep no þing longing to very felicite. Thou þerfore art þe ende of all godes, þe hyenes of lif, þe profundite of scriptures; & to hope in þe aboue¹ is þe most misty solace of þi seruauntes. 1 'Omnia' is left untranslated in both C and D. Lord, I had rather be poor for Thee than rich without Thee. Men seek their furtherest only own gain; Thou my salvation, and orderest all things for my good. All helpers, counsellors and teachers avail not without Thee.

that it may be a holy habitation for Thee. Of Entire Dependence upon God. [III. lxiv. To be are myn eyen dyrecte,¹ my god, fader of mercies. Sanctify my soul, Blesse & sanctifie my soule with an heuenly blessing, þat it mowe be þin holy habitacion, & þe sete of þin euerlastinge glory; & þat no þynge be founden in þe 4 temple of þi dignite þat mowe offende þe eyen of þi mageste. Beholde into me after þe gretnes of þi godenes & þe multitude of þi miseracions, & here þe praier of þy poure seruaunt, beyng in exile al a fer, in 8 þe region of þe shadowe of depe. Defende and kepe and guide him by þe soule of þy litel seruaunt amonge so many perels of þis corruptible lyf, and, by grace goyng wiþ, dyrecte2 hym by þe wey of pes to be cuntrey of euerlasting 12 clennes.3 Amen.¹ Keep Thy poor servant from evil, the way of peace to Thy eternal home. Here endip þe boke of Inwarde Consolacyoun. Deo gracias. 1 C. 'dressed.' 2 C. 'dresse.' 3 Error for 'clernes.' C. 'clerenes.' Lat. 'claritatis,' 4 C adds 'Amen, Amen.' For 'Deo gracias' C has 'Ueni, Domine Jhesu.'

Atkynson's Translation of the Same Books (1502)

Book I

Chapter I

Of the Imitation of Christ. [¹Block.] A full deuoute & gosteley treatyse of y Imytacion & folowynge ye blessyd lyfe of our most mercifull sauiour cryst: compyled in Laten 4 by the right worshypfull doctor, master Iohn Gerson, & translate into englissh the yere of our lorde .M.d.ii. by mayster wyllyam atkynson, doctor of diuynyte,2 at ye speciall request & commaundement of ye full excellent pryncesse, Margarete, moder to our souerayne 8 lorde Kynge Henry the .vii., and Countesse of Rychemount and Derby. [3 Block.] 12 ¶ Here begynneth the boke of John Gerson, chaunceler of Paris, conteyning y° holy doctrine of crist, how we shuld folowe hym, & contempne all worldly vanites. W Ho so folowith me, sayth cryst our sauiour, walketh nat in darkenes. These be the wordes of Jesu Cryste, wherby we be exorted to folowe his lore and doctryn, if we wyll truely be lyghtened and auoyded from all blyndnes of ignoraunce of mynde. 20 Let oure full affeccion be to haue oure study and meditacion in the doctryne and lyfe of Ihesu Cryste, which excelleth the doctryne of all sayntes. And who so may haue the iey of theire soule sequestrate in wor[1]dlye thynges, in this scripture of our lorde may fynde swete 24 manna, spirituall fode of the soule. But there be many oft tymes heringe the worde of god, that hath lytell swetnes or deuocion therin, for theyr inwarde affeccions & desyres be rather of bodyly thynges than of gostlye. Therfore if we wyll haue true & perfyte vnder- 28 standynge of the wordes of god, we must dylygently studye to conforme our lyfe to his preceptis. What auayleth a man to haue subtyll reasons/ or argumentis of the Trynyte? curious and subtyll reasons, garnisshed with elygance, maketh nat a man holy but the 32 obedience and vertuous lyfe maketh a man dere to god. It is more expedyent to fele the inly compunccion of hert than to knowe the 1 leaf 1. 2 orig. diuyuyte. 3 leaf 1, back. orig. excclieth. : 4 leaf 2.

Of meek Self-Knowledge. diffynycion therof. If a man haue the knowlege of all scripture, also the seinges of all philosophers, withoute grace and charite auayleth nat. For all thynge that is in this worlde is vanyte, 'excepte the loue of god, & his seruyce or to this ende ordred. The moost excellent 4 wysdome in any creature is by contempte of this mutable & transytorye worlde, to promote them selfe to the world perdurable. it is vanite to labour inordynatly for coruptible ryches, transetorious honours, false & flesshely delites, or to desyre any inordinate pleasure 8 temporall, that shall brynge a man to perpetuall peyne. Howe vayne thynge is it to desyre longe lyfe & lytell to fors of a good lyfe; to gyue hede to thynges present, & to contempne thynges that be to come. Also to fixe our loue on that which shortly vanyssheth away, & to do no diligence to come thider / where be innumerable & perpetuall ioyes. Haue mynde howe in this worlde nother our iye is sufficyently satisfyed with seinge, ne our eris with herynge, & therefore studie we to withdrawe our herte fro the loue of thynges visyble & 16 fadynge, & to applie it to the desyres of goodes inuisible & perpetuall; for them that folowe sensuall pleasure, without restraynynge of reason, they spot theyr conscience, & lese the grace of god. E

Chapter II

mannes selfe. Uery man naturally desyreth to haue knowlege. But what auayleth science without the drede of god a pore homely laborynge man, dredinge god, is more acceptable in his feyth/than 24 a curyous Philosopher that laboreth more to knowe the mouynge of Heuen than to order the mocions of his body and soule to the pleasure of god. He that surely kno²weth & considereth himselfe, & vnderstandith his owne wisdome, hath lytell delyte in the vayne 28 laude of the worlde. If man had knowlege of all thynges in the worlde without charite, what shuld it auayle hym in the syght of god, that iugeth man after his dedes? Refrayne thyn appetyte of inordynate desyre of curious knowlege of those thynges that rather 32 shall disease thy soule, & withdrawe it, from the vnyte & charyte of god/than excyte it therto. As wele many of this maner of lernyd men desyre to be reputed and holden wyse in multiplyinge wordes which, if they delyte the herynge / they refresshe & fede nat the soule 36 but lytel. But a good lyfe & pure conscience refressheth the mynde, & enduceth man to haue ferme confidence in god. The more knowlege that man hath, & worketh nat conformable, the more shalbe his peyne at the day of dome: & therfore exalt nat thy selfe of any 40 crafte or cunnynge, but rather fere that thou displease nat god in abusion therof. Remembre if thou knowe many thynges, & excedest other in cunnynge, yet consider that there be many mo thynges that thou arte ignoraunt of/ & many that be more wytty & excellent & 44 1 leaf 2, back. 2 leaf 3, sig. A, iii.

Of the Doctrine of Truth. cunnynger than thou. If thou wylt profitably know & lerne, desyre to be vnknowen, & of small reputacion. This is the most expedient and profitable lesson: the very knowlege & contempte of thyn owne 4 selfe. It is a great wisdome & perfeccyon to haue of thy selfe lytell confidence, and estymate well of other. If thou seyst any persons openly synne or commytte any great cryme, yet thou shuldest not iuge thy selfe ¹better than them; for thou knowest nat how longe 8 thou shalt perseuer in goodnes or fro the same crime: we be all

Chapter III — frayle, and thou shuld Iuge no man more frayle than thy selfe

TH Hat persone is happy whome truthe diligently informeth, nat by 12 fygures or voyces faylinge, but by inwarde inspiracion. Our opinion & vnderstandynge many tymes disceyueth vs. what auayleth it vs for to labour busyly for the knowlege of those thynges/ whiche shall nouther helpe vs yf we knowe them, nor disauauntage vs 16 if we therin be ignoraunt at the day of iugement. It is great foly to dispice thynges profytable / and necessary / and to labour for those thynges that be curious & dampnable. Blessyd is that persone whom Gode techeth, for in hym be all good thynges that man may 20 wyll or desyre. A, good lorde, in thy gracious presence let other doctours and all other creatures kepe silence, & thou onlye speke to my soule; for the more man is ioyned to hym in inwarde mekenes, the more he receyueth of spirituall lyght of grace, whereby he 24 knoweth many secrete mysteries hyd from other people / The pure, symple & stable mynde is nat ouercome or febled/for it referreth euery labour to the honour of god, & inforceth it selfe to cesse from all other thynges that be nat in the syght of god acceptable: who 28 resisteth and letteth a man more than his owne sensuall affeccion ? we rede of many Emperours & con querours / that conquered kyngdoms and empyres, and yet neuer ouercame ne subdued theymselfe / for that is one of the moste victorious conquestis / where man perfytely 32 ouercometh hym selfe. This shulde be our daylye batayle to stryue with our selfe and the more vyctoryes the soule hath of the bodye / the more stronge it is, and more apte to encrease and to growe in grace. Euery perfeccyon in this lyfe hath some [im]perfeccion annexid 36 to it. And there is no knowlege in this worlde but it is myxt with some derkenesse of ignoraunce. The humble knowelege of thy selfe ys more sure wey to heuen / than the curious inquisicion of profounde knowlege of thynges vnprofytable: the sciens of euery thyng well 40 ordred is good, but a clere consciens & a good lyfe is moche better. And there be dyuers that study rather for excellence of cunnynge than good lyuynge; therfore they fall in errour, & brynge forthe litel frute or none. O wolde god they wolde indeuour themselfe as 44 dylygently to auoyde vyce & plant vertue in theyr sowles / as they 1 leaf 3, back. 2 leaf 4, sig. A. iiii.

Of Prudence in our Actions. be to moue curious questions & multiply superfluous langage, than there shulde nat be so moche occasion of synne shewed to the people, nor so moche dyssolute lyuinge in religion. At the day of iugement it shall nat be layde to our charge what we haue red or lerned, or how 4 pleasauntly we haue lyued: but what we haue don, & how religiously we haue lyued/where be now all the royall poetes with theyr craftye conueyed poemes, & elegant oratours with theyr oracions garnisshed with eligancy: the philosophers with theyr pregnaunt reasons & 8 sentences? Diuers of these maner of clerkes we haue knowen in our dayes now theyr curiosite is passed, and other men occupie theyr prebendes & promocions that they posse[sse]d. If they were here nowe agayne, I suppose they wolde neuer labour so busily for curiosite in 12 knowlege, ne temporall promocyons. Nowe they had leuer than all this worlde that theyr entent had ben accordynge to the holy doctryne of scripture; than the study had ben happy. O howe many in maner of euery state perisshith in this worlde by vayne glory, that more 16 desyre to please prynces and prelates & other patrons for a temporall promocion, than truly & inwardly to serue god for the promocions eternall. These desyre rather by pompe & pryde to be great in the worlde, than by mekenes & charite to be in fauoure with god / & 20 therfore they vanissh in theyr thoughtis & desyres as the smoke, that euer the more it ascendeth the more it fadeth & faylith. That persone may be named great in grace that is incendyd with charite, & is perfytly obedient by humylyte, contempnynge the inordinat 24 desire of preemynens or of dignite. And he is prudent that reputeth all worldely pleasures & goodes as vyle dunge, in comparyson of the celestyall goodis whiche we shall haue in the perfite possession of the loue of Iesu crist. And that person is verely well taught that euer 28 inforcith hym selfe to forsake his owne wyll, and foloweth the wyll of god.

Chapter IV

T is nat expedient nor wysdom to beleue euery worde or inly 32 mocion of our mynde: but we must consider that it is accordynge to the scripture of god, & in no wyse contrary therto. But I lament for sorowe the lyght & frayle disposicion of the imperfite people, that be swifte to beleue, & speciallye those thynges that be 36 the hurt of theyr owne soules / & the detriment of theyr neyghboure. But the wyse & perfyte men, knowynge the fraylte of man more prone to euyll than to good, be nat so lyght to beleue euery worde that they here. It is great wisdom and also discrecion to be sober in 40 iugement & other delynge, & nat to haue ouermoche confidence in our propre dedes, ne to reherse other thynges lyghtlye beleued & herde, & euer to gyue hede to take councell of a wyse & a well conscience man, & euer gladder to be instructe of another than to folowe thy 44 1 leaf 4, back. 2 leaf 5.

I v. vi.] Reading of Holy Scripture. Inordinate Affections. 157 propre intencyon or mynde. A good lyfe maketh the to be reputyd wyse in the syght of god, & to haue in many thynges experience. Euer the more meke & obedient a man be to god, the more wyse &

Chapter V — of the redynge of holy scripture

The The principall thynge that we shall inquyre in scripture is charite & nat elygance in speche, & we shuld endeuoure our selfe to rede 8 the scripture with as great fervour of spryte as it was receyued firste. And wisdome wolde we shulde folowe those auctores and bokes where we may haue most swete & profitable fedyng for owre soule. The fame of sotell ¹phylosophers, the knowlege of poetes & retorike, 12 as a smoke or fume vanissheth awey: but the truthe of god abydeth without ende, and as our lord spekith to vs without excepcion of persone moste expedientlye to vs, so we shall, withoute any excepcion of feythfull persone or werke, study / & rede those werkes that most 16 we thynke shulde please god & to vs most profytable. If thou wolde drawe the spirituall watir of wisdom out of the well of scripture, inclyne the vessel of thy soule by mekenes and confidence without desire of curiosite or name of excellence. Inquyre dilygently & 20 quietly receyue the holy sentensis of seyntis; let nat the prouerbes & holy wyse similytudes of blessyd faders displese the, for they were nat spoken without cause.

Chapter VI — of affeccions inordynate

Han someuer a man hath inordinate desyre to any thynge, than he is made inquiete in him selfe, the proude man and the couetouse be neuer quiete in theyr myndes. But a meke and a pore man in spyryte be conseruaunt in great quyetnes of minde / That per- 28 sone that is nat mortyfyed perfytly is sone ouercome in lytell & vyle temptacions, and soone inclined to sensible pleasures. And if he shall withdrawe his mynde fro erthly thynges, it is with great difficulte. And therfore they haue great heuynes in herte & sone be 32 miscontent if they be resisted. And if they folowe theyr sensuall appetite, anone they be greuyd with rumours of concience, in as moche as they have folowed the sensuall passions, that rather dispose to inquietnes of mynde than rest; in resistinge sensuall passions, 2 ple- 36 sours, we shall come to perfyte rest, & in folowynge them to great inquietnes. There may nat be conteyned rest in the herte of man that gyueth hym selfe to execute his carnall desyres or moche is conuersaunt with outwarde thynges, but in the sowle that hath most 40 delyte to god, & in inlye goodnes of thy sowle may be founde true rest. 1 leaf 5, back. ? leaf 6.

Chapter VII

T Hat person may be called vayne that putteth his hope in any man or creature. Take it nat for no repreue to do seruice to other, or to be reputed pore for the loue of Ihesu Cryste; haue lytell 4 confidence in thy selfe, but that thy hole hope and trust be in god / do that is in the to please his grace, and god with his gracious assistence shall be with the in thy wyll and dyrecte thy werkes: Haue neuer confidence in thyne owne cunnynge, ne in any worldly sub- 8 tilte of any lyuynge creature; but in the mercyfull grace of god, that neuer suffreth creature fynally to be withoute comforte that had theyr full confidence in hym, and those that haue full affyaunce / or hope in theyr selfe he maketh or suffreth to fall and so subdueth 12 them. Auaunce nat thy selfe in the abundaunce of ryches ne of great powere of thy temporall frindes, but all onely in god, in whome is all abundaunce of ryches and puyssaunce of myghte. And he aboue all thyng desyreth to gyue his own selfe to those that dyspose 16 them selfe to receyue hym by grace. Exalte nat thy selfe of any bodyly vertue, for all suche sone be corrupte and vanisshe awey by a lytell infirmyte. Inhaunce nat thy selfe of any naturall habilite, lest god of nature be myscontente with the. Repute nat thy selfe better 20 than other, lest that thou be founde worse in the syghte of god, that beholdeth the enlye dysposicyon of every soule, and dyuers tymes discommendeth those thynges that men in this world commendeth. And therfore if thy werkes please men, fere lest they displease god. 24 And if there be any goodnes or vertue in the, beleue that there is more in other. And euer desyre of God that the vertue of mekenes may abyde in the. It shall neuer hurte the yf thou iuge thy selfe the leest & most vyle of all other, and in preferrynge of thy selfe 28 afore other thou mayste lyghtlye offende. There is true and sure pease in a meke soule. And in a proude herte contynuall enuye and indignacyon.

Chapter VIII

auoyded. Hew nat thy secrete counsell to euery man, but to hym that is wyse, secrete, and dredeth god. Inhaunt nat moche the company of yonge persons and straungers. Use no adulacyon for to come to 36 any temporall promocion, nor for that consyderacyon exercyse nat moche the company of myghty / & great men that be contynually busy in worldly thinges. Be desyrous to be accompanyed with meke & charitable men, & with those that be of good maners, and ver- 40 tuous, and trete with them of those thinges that may edifye & strength thy soule, and be nat familier with any person wherby thou maist lightly be tempted or in²famed. It is necessarye to haue charyte 1 leaf 6, back. 2 leaf 7.

I. ix. x.] Of Obedience. Of Shunning Superfluous Talk. 159 with euerye persone, but nat famylyaryte but with those that may helpe to promote the to the famylyarite of god / & of his aungels. Sometyme we se that som men beynge of great fame, and yet 4 theyr bodylye presence is nat moche profytable; & there be som that with theyr bodely presence wene to profyte other, whan they by theyr indiscression & euyl maners rather discomfort / and hurte

Chapter IX — of meke subieccion & obedience

T is full great merite to stande in obedience & forsake thy propre wyll & perfectly to obey to the wyll of a nother. It is moche more sure to stande in the way of obedience than in prelacy. But 12 there be many that be rather in subieccyon of necessyte / than of charyte, and they haue therin peyne/ & lyghtly gruges & haue nat lyberte of minde without they for the loue of god submitte them selfe. Renne hider or thyder, or where thou wylte, but it shalbe 16 harde for the to fynde perfyte rest, but vnder meke subieccion of a discrete Prelate. The Imaginacion & Imytacions of diuersytees of habytacions & places hath disceyued many a relygyous persone. Euery bodye in maner is gladde to do that that theyr mynde 20 sheweth them. It shulde be more to theyr profyte to forsake theyr appetite than if they condiscende therto. But if we woll that God shall abyde with vs / we must forsake our propre wyll for the example & pleasure of god & the profitable peas of our neyghbour. 24 Sy¹then no man hath all cunning, therefore it is fyttyng that no body haue to moche confidence in theyr owne councell. And if thy vnderstandynge be good & sufficient, yet if thou wylt by example of our sauyour, leue thy propre councell or direccion & folow a noder, for 28 thy mekenes thou shalt more profyt than if thou folowed thyne owne wyll. As we here the comone prouerbe. It is moche more sure the wyse & discrete councell of a nother than to gyue theym counsell that wyll nat folowe it. It is a synne of pertynacite & pryde any 32 persone inportunly to offre theyr counsell / and specially where they can lytle profyte.

Chapter X — of superfluous wordes to be auoyded

Hat soule that desyreth inly perfeccion of theyr mynde must specially auoyde the tumultuous behauyour of wor[1]dly people The busines of wor[1]dly actes, though they be done with a good entente / yet they lette & hyndereth the mynde of his great perfeccion. Nowe I repente my superfluous langage & frequent inhauntynge of wor[1]dely 40 company, for by these .ii. meanes we be often tymes hurte in our conscience. If it be expedyent and also you be disposed to speke, lette it be profitable other to the honour of god, the edificacion of thy 1 3 1 leaf 7, back.

160 of the Obtaining of Peace and Spiritual Profit. [I. xi. soule /or thy neyghbour. Also consider that all our good wordes he wryten of the aungels of god, & our euyll wordes of our enemy the deuyll to our accusacion. And therfore it is moche more profytable whanne good folkes be assembled of one mynde to the mouynge of 4 goodnes. As the ho¹te colys vnite to gyder eche of them receyueth of other influence of hete. So good soules assemblede togyder for the encrease of vertue, echone of them receyueth of other influence

Chapter XI — of grace & encrease of vertue and goodnes

and peace to be purchasyd. IT T is one speciall meane to acquyre pease, nat to intermytte vs of the wordes & werkes of those that attayne nat to vs Howe may that persone be in gostely quyetnesse that moche intermytteth hym selfe of those thynges that he hath no cure of: Or syketh occasyons outwarde / and hath but litell recourse to inly habytacyon of his conscyence / Blessyd be the true symple sowles without any disceyuable 16 mynde that in all theyr lyfe and laboures truely entendeth, for they shall come to the reste of mynde / and concyence. ¶ The holy seyntes by mortyfyinge / and subduynge theyr sensualyte to reason, all erthely thynges sette a parte, they with all theyr inly delectable 20 desyres frely haue had theyr hole meditacyon in our lorde. But we be busy moche in thynges transytorye / and folowe oure passyons that we maye nat ouercome in maner perfytly one vyce. ¶ And therfore we be nat accended in the dayly profyte and deuocion, and 24 therfore we remayne remysse and voyde of deuocion. The most pryncy pall cause why we haue no inly delectation or desyre of heuenlye contemplacyon is: for we be nat fre or de²lyuered from our sensuall passyons and concupiscensis, ne inforce nat oure selfe into 28 the holye way that the blyssed faders haue gone afore vs. Whan a litell aduersite cometh to vs, we be sone ouercome & redy to returne to the consolacyons of man. Where yf we wolde myghtily stande in batayle for the loue of our lorde, we shulde se the goodnes of his 32 gracius helpe sent towarde vs. His grace is euer redy to gyde/ & helpe those that in spirituall batayle haue full confydence in hym. And he procurith occasyons of batell to the ende that we shulde encrease the crowne of perpetuall ioye by the meane of victory. 36 Than lette vs cutte away our inordynate affeccions / & passyons that be the rotes of all inqyuetnes, and than we may possesse a peasable mynde in god. If we wolde euery yere indeuoure oure selfe to ouercome perfectlye one vyce, we shuld in shorte space come to great perfeccyon. But I fere it be contrary bothe in relygyon & worldly people, that after longe contynuaunce in lyuynge they perceyue that the state goynge afore hath be more vertuous & pure than the present state that they be in. The more we encrease in age / and drawe to 44 2 leaf 8, back. 1 leaf 8.

I. xii. xiii.] Of the Profit of Adversity. Resisting Temptation. 161 our deth, the more dylygently we shuld laboure for the perpetuall rewardis that be ordeyned for those that order theyr lyues / and labours therto. The vertuous lyfe, peynfull in the begynnynge, by 4 custome returneth to great perfyte pleasure. It is harde to leue customes in pleasure. But it is more peyne without mesure to leue the eternal pleasure that for dampnable custome shalbe loste. Euer stryue myght¹tely agaynst the firste mocions that incyteth vs to synne, & 8 resist the euyll customs, for the lenger they contynue the more harde it shalbe to resiste them. If thou woldest consider howe great inly peas thou shuldest cause in thy selfe, & in other in eschewynge outwarde pleasurs, & in subduynge inordynat affeccions & desyres con- 12 trary to reason, I suppose thou woldest be moche more diligent to come to spirituall encrese of lyfe.

Chapter XII — of the profyte of aduersite

T is expedient to vs to suffer aduersite, wherby man returneth hym to the consyderacion of his present state, wherin he reputeth hym selfe as a pylgrym; & therfore he hath no affiaunce in this worlde. Also it is expedient that we suffre contradiccion & be cotempned of the louers of the worlde, wherby we shalbe induced to 20 mekenes, & auoide vayne glory; whan we perceyue our owne fraylte & be contempnyd of the worlde, we be compelled to leue our selfe & the worlde & holy to returne vs to god; in whom if we wolde feruently infixe our selfe, it shulde nat be great nede to seke out- 24 warde consolacions. The more a good soule be troubled bodely or gostly, the more it knoweth god necessarie to hit, and laboureth to haue hym by assistence of his grace. Also than it lamenteth & soroweth for the synnes that it hath done, and more hertely prayeth to 28 be delyuered of his inquietnes & mysery; also tribulacion maketh a man wery of this worlde, & to desyre blessidly to be departed therfro & be with cryst. For he considereth that he shall neuer haue perfite 2 peas afore that we be with him, which by the pryce of his precius 32 blode hath purchased perpetuall plesure & peas for hym selfe & his seruauntis, that a lytells space wyll stryue ayenst synne & wickednes.

Chapter XIII

S we rede in scripture & the wordes of Iob, The lyfe of man vpon erthe is temptacion. Therfore it is expedyent that euery persone prudently gyue hede to watche in prayer, beleue nat the deuyl that neuer slepeth but with a thousande snaris / and subtilties importunably assaylynge vs, fynally intendynge to deceyue vs. 40 There be none so holy in this worlde but they haue temptacion: & if it be for the tyme greuous / yet if it be resisted it is very profitable, for therby man is mekende / pourged, & infourmed by expery- 1 leaf 9, sig. B. i. 2 leaf 9, back. 3 orig. lycell. IMITATION. M

ence. Of resisting Temptation. The seyntes that be now crownyd in heuen obteyned theyr victory by tribulacion & temtacion. And those that were as cowardis in tribulacion & temptacion finally ouercome / be taken perpetually prysoners in helle. And ther is no religion nor state so perfite, ne 4 no place so holy, in this worlde without aduersite & temptacion. And therfore there is nother ordre ne place here in this lyfe where man may be fully assurid to auoyde all perill of temptacion, for in this corrupte body of ours we bere the mater of inordynate concupiscence & tempta- 8 cion. One temptacion or tribulacion departinge, another comynge to vs, therefore it is expedyent that we be alweye armed with pacience and exercysed in vertue. There be many entendynge to fle temptacion that fall therin the mo¹re / for by bodely fleynge a man shall not be 12 made sure, but by perfyte pacience & mekenes we shall be made stronge to ouercome all our enemyes and temptacyons. Tho that labour to auoyde the outwarde occasions and nat cut away the inly inordinate desyres, theyr trouble & inquyetnes shall more & more 16 encrease. And thou shalte more lightly by pacyence and feythfull confidence in our lorde & sauyoure ouercome thy tribulacion / than by thyn own propre vertue or strengthe. And in great temptacyon vse the counsell of a wyse and discrete persone / and be not rygours 20 to the persone tempted, but euer be glad to conforte hym as thou woldest desyre for to be done to / if thou were in lyke trouble. The begynnynge of all euyll temptacion is inconstaunce of mynde & lytell confidence in god. For as a ship without a directour is moued with 24 enery wynde, so a soule that is nat stabled in god; as the fyre proueth golde, so temptacyon the ryghtwyse man; as a bell untouchyd is not perfytely knowen whether it be hole & of perfite sounde or dyscrased So man touched by tribulacion is knowen whether he 28 be hole in the vertu of pacience or nay. ¶ And euermore loke dylygently that the temptacyon in the begynnynge be resysted; for than the ennemye is soone ouercome, whan that he at his fyrste enterynge fyndeth the gate of our sowle shytte agaynste hym. That sycke- 32 nesse that by long contynuaunce is in maner incurable, in the begynnynge myght haue ben recoueryd with a very smalle / & an easy medycyne. And this subtyll discey2uer assayleth mannes soule fyrst with thought only & then with stronge Imaginacion / which folowith 36 euyll delectacion & vnclene mocion/ & so at the laste the enemye entreth into the mynde with dedely consent to synne, and for there was no resistence agaynst hym in the begynnynge, he holy entreth in the conclusyon. And euer the more remysse a soule be in resistynge, the 40 more vnmyghtye is made to resyst, and the enemy more strong & cruelle. There be some that in the begynnynge of theyr conuersion suffred great temptacion, some in the ende of theyr lyfe, And some by the space of all theyr lyfe, And some that in the processe of all 44 theyr lyfe haue but smale temptacion, & all this cometh of the great wysdome & equite of god that passeth the state & the merytes of 2 leaf 10, back. 1 leaf 10, sig. B. ii.

Of avoiding Rash Judgment. euery soule, & ordreth all the trouble & temptacion in this worlde / to the perpetuall helthe of his electe chyldren, & therfore we shulde of no wyse desyre whan we be temptyd, but the more mekely retourne 4 to our lorde with deuoute prayer, & beseche hym for his faderly mercy/& pyte to directe & preserue vs in all temptacion. And, after thapostel Paule, that it wolde plese hym so euer to preuent vs with his grace that we be not ouercome with the myght of temptacion. And 8 amonge all the allectyues wherby we may enduce our lorde to assist vs in our trouble is perfite mekenes: for as (Dauid saith) he shall saue & exalte those that be meke in spirite; in temptacion & tribulacion manis proued howe moche he profiteth & his vertue is more mani- 12 feste. It is no great maruell if a deuout man without temptacion haue feruor ¹of spirite. But they that in tyme of aduersite can aplye themselfe to haue feruour of spirite, it is a sygne of stablenes & grace for to come. There be some that be kepte fro great temptacion, & yet 16 in smale & dayly temptacions they be oftymes ouercome with lytell temptacion. Therfore in great temptacion they euer fere to be ouercome.

Chapter XIV — of vndiscrete iugement to be

auoyded. Yue hede that thou consyder well thy propre warkes, & be nat Gruded that thou donof a nother that perteyneth nat to the, ne for whome thou shalt gyue none accompt at thy dethe. Man laboreth in vayne oftymes in iugynge other men & soone offendeth, 24 but in serchynge his own defautes & considerynge them, he euer laboreth frutfullye. And we comonly be redy to iuge after our affeccion, & many tymes we erre from the truthe in iugement for our pryde & synguler loue. And good were oure entent & desyre, we 28 shuld nat be so greatly troubled in the resistence of our sensuall desires. But there is some inwarde inclynacion or outwarde affeccyon that withdraweth vs fro the very affeccyon & desyre that we shuld haue. There be many that, in thinges that they do, rather seche 32 theyr owne lucre than the pleasure of god or the comon profyte of many other, & they thynke theyr mynde is set & pacyfyed if they obteyne theyr purpose, &, if the contrarye fortune, they be moued with impacience & be miscontent. And for diuersites of affeccions, desyres, 36 & opinions that be amonge the people, oftymes be some dissencions/ & debatys among frendes, cy tezins, & deuout religious peple. It is harde to leue a custom of longe continuaunce, & no man is glad to forsake his propre apetite, vnderstandynge, and desyre. And thou 40 be more redy to aplye to thyne owne reason & vnderstandynge than to the holy doctryne of seruauntis of iesu crist, it shalbe longe or thou be gostly lyghtned, for our lorde sendeth nat the great habundaunce of spirituall lyghte but to them that forsake theyr owne propre 44 appetytis and resons and folow hym by mekenes. 1 3 # 1 leaf 11, sig. B. iii. ? Printed .xiii. 3 leaf 11. back. M 2

Chapter XV

Tou charite. Hou shuldest nat do a mortal synne for loue & fauour of any creature, ne for no erthly creature or worldly promocion. For 4 therby thou shuldest put thyselfe out of the loue of our lorde & icoperdye of the losse of euerlastynge promocion. And some tyme it is expedient to leue a good dede for the great necessite of our neyghbour or elles for a better dede to be done, wherby we be nat hyndered 8 in vertu but rather promoted. The outwarde operacion, be it neuer so commendable in the syghte of the people, without charite it auayleth nat in the syght of god, which accepteth more the faythfull entent and feruoure of mynde than the manyfolde multiplyinge of 12 great warkes or of wordes. Tho persones done moche that ordreth theyr lyfe to the honoure of god, and rather to the profyte of the comon wele than to theyr own synguler profyte. There be many worldly people that thynke they doo many thynges of charyte, but 16 they be rather done of carnalyte, as all tho that do theyr workes by the meane of carnall affeccyon, propre wyll, hope of promocion, & alwey haue an iye to theyr own synguler auayle. But charite ener inclyneth to do that, that princypally may do honoure to god, & 20 obteyne the goodes gostly rather than temporall, & in bodely goodes it preserueth the comone wele afore a priuate & synguler wele: the charitable man enuyeth no man for any pryuate ioye or pleasure, ne he liketh nat to magnify hym selfe, but to magnyfye & gloryfye 24 god and in hym to be blessyd. He commaundeth no man by adulacyon, but he referreth all commendacion, honour, & goodnes to god fynally, of whom cometh all grace, & in whom all blessed creatures resteth perpetuall & in final felicite. O he that had but one 28 sparkle of charite wolde repute all worldly pleasures & loue but

Chapter XVI

defautes of his neyghbour. T Hose fautes that we may nat amende in our selfe, nor in other we must paciently suffre tyll that we se what our lorde wyll worke or order therin, & thinke that it is ordeyned of our lorde for to proue our pacyence, without which our merytes be lytell to be 36 pondered. And it is expedient for vs to praye to our Lorde, that we by his grace may pacyentlye suffre owre necessary defautes. ¶ If thou monisshe by broderly correccyon thy broder / or suster ones / or twyse of theyr defaute / and if that they receyue nat thy monycion, 40 stryue nat with them, but commytte it to god, that his wyll and honour be done in all his 2seruauntes; there is no euyll in this world but he knowith how he shall order it to some well & goodnes: & 1 leaf 12, sig. B. iiii. 2 leaf 12, back.

Of Religious Life. study pacientlye to suffre the defautes & infirmites of other, for thou hast many imperfeccions in thy selfe whiche other suffre in the. If thou canste nat make thyself as thou woldest be in euery condicion, 4 how than suldest thou desyre to haue another to thy plesure? we wolde gladlye haue other perfyte, & yet we labour nat to amende our owne offencis; we wolde that other that offendeth shulde be straitly correcte & our selfe more coulpable vncorrecte. It displesyth vs to 8 se other haue great liberte & priuylege, desiring that they shuld be restrayned by lawe & statute, and we desyre our selfe to be at lyberte without lawe or statute, & so it appereth that we full seldome prayse our neyghbour as our selfe, the whiche we shuld do if we were perfite. 12 Our lordle hath so ordeyned that we shall lerne echone of other to bear paciently the burden of an other, for in this worlde there is no man without defaute, no man without burden, no mau suffycient of hym selfe in wisdome or prudence, & therfore must echone of vs 16 helpe to bere the burden of other, echone to comforte other, helpe other, instructe them, & monisshe theym. And who is of more vertu, it aperith by the occasions of aduersyte. Occasions makith nat a persone frayle, but they shewe whether he be vertuous or 20 vycyous.

Chapter XVII — how a persone shulde order hym

selfe to come to pease. IF F thou wylt haue peas and concorde with other, thou muste make a ¹restrayninge in many thynges of thyne owne wylle; it is no lytell vertu to contynue in a company without dissencion or debate, & so to continue. Blessyd be tho persons, that whether they be religious or seculer, that fereth to offende god, and in theyr con- 28 uersacion hurteth no soule, & so endeth theyr lyfe in the loue of god & of theyr neyghbour. And thou wylt surely stande in vertue, repute the as an outlawe & a pylgrym vpon erthe, & repute thy selfe vyle for the loue of criste, if thou wylt be his disciple & folowe 32 hym; who so euer sekith in this worlde any thyng but god & the helth of their soules, they shall fynde nothinge but tribulacion & sorowe ; that persone can nat longe stande in quietnes that laboreth nat to meke hymselfe in his propre reputacion, & to be subiecte to other. 36 remembre that thou camist to this worlde to serue & nat to rule after thy propre plesure, & know thou that god of his goodnes hath called the to the relygion of cristis feythe, that by pacience & vertuous labour thou mayst be made apte to reygne in ioy & rest. For as golde is 10 proued in the fournes, so man by tribulacion; in the which no man may longe contynu without he meke hym selfe with all his hert by the exaumple of our sauyour, rote of all mekenes. 1 leaf 13.

Chapter XVIII

0 Thou dulle soule beholde the quicke exaumples of the holy sayntes that haue ben afore vs, in whom florysshed the perfeccyon of all relygyon and feythe/ and consyder howe lytell thou 4 doeste in the respecte of them, and than thou mayste repute thy lyfe in vayne. ¶ These sayntes and louers ¹of our lorde haue serued god in great abstinence, hunger / thyrst / colde / in pore arayin labour & fatigacion, in watchynge/restynge / holy medytacion, persecucion, 8 great oppression, & many repreues. O how great & gieuous tribulacions suffred the holy appostyls, martyrs / confessours / & vergyns / & all other holy soules that haue folowed the steppis of our sauiour, they haue hated the impedimentes of the lyfe of grace in this worlde, 12 that they myghte possesse the frute of euerlastynge lyfe for to come. O howe straite & abiecte lyfe ledde the holy faders in wyldernes, how longe & greuous temptacions suffred they. And how fersly haue they be assayled with the gostly ennemye & how many contynued 16 feruent prayer haue they offrid to our lorde. () to consider the great rigours abstynence that they haue taken, what zele / & feruour they had to spirituall profite, how great & continuall batel they had to ouercome vice & in all theyr lyfe and labour how pure & rightwis 20 was theyr entent euer to god. On the day they laboured & in the night they rested in prayer, and if they in the day laboured bodyly yet they prayed in theyr mynde deuoutly: & so spent they all theyr tyme profitably, and had so great pleasure in the seruice of god that 24 they thought euery howre was shorte, & hade lytell mynde or none

Chapter XIX — oftymes of theyr bodyly reffeccion

religious soule. LIke as a person of honour is more preciously besene in bodyly vesturis, that apereth to man 2outwardly, so they shulde indeuour them selfe accordynge to excede other with vertue in theyr soules & conscience, wherin almyghtye god loketh & deliteth whan it is endued 32 with fayre vertues, & specially spyrituall men & women, whiche shulde study to endeuour theyr selfe to appere in the syghte of oure lorde pure as aungels. And euerye daye we shulde inforse our selfe to deuocion & feruoure of feyth, as if we were newly conuerted to 36 the law & feyth of iesu crist, & for as moche as we of our selfe may nother do well ne yet begynne to do well, than let vs euerye daye with all our inly strength and myght beseche our lorde that we may so deuotlye begynne the seruice of hym, that therby we may contynue 40 to his plesure and our perpetuall saluacion. we be many times in mynde to do well, & by a lytell occasion we be letted. The purpose of rightwismen dependeth more of the grace / and dyreccyon of 1 leaf 13, back. 2 leaf 14.

1. xix.] Of the Exercises of a Good Religious Man. god than in theyre owne prouydence. For man entendeth, but god disposeth. Lette vs inforce our selfe in that we may to the contynuaunce of our good purpose / and yet we be lyghtly lettyd 4 therof. And thoughe that we may nat contynually be in the feruent loue and medytacyon of god, yet lette vs determyne our selfe to vse it at the leste ones or twyse in the day and apply vs to vertue. And annexe to this purpose a feruent inuocacion & prayer to god for his 8 naturall pite & faderly compassion, to gyue vs grace to complenisshe &fulfyll this purpose. And at night goynge to rest, than let vs discusse the dedis that we haue done that day ¹in wordes / workes / & thought/wherin we comonly offende god; & if we fynde that we 12 haue made transgression in any offence, aske we mercy with all our herte. As it is great ieoperdy an enemy or traitoure to a prynce, or to a kynge that knoweth the cryme; for if that man shulde slepe in the kynges palayes among the true seruauntes of the kynge, he shulde 16 rest in great ieopardye. So that persone that in this worlde resteth in synne amonge the seruauntes of god, of the which, if some be charitably disposed, as good aungels & vertuous men, yet there be many euyll, as fendes & cuyll people, that euer be redy to do venge- 20 aunge & euyll/ & therefore agaynst these we must contynually be armed with vertue. & meke restreynynge agaynst glotonye, & thou shalt ouercome all other vyces; and in any wyse beware of ouer moche ocyosyte, but other be exercysed with redynge, wrytynge, praying, 24 or amendynge some profitable thynge for the comone well. And spirituall labours be more surely done in secrete place than in comon. & be we nat slowe in those thynges that shulde redounde to the honour of god /& comon profite of man, and redy to those thynges 28 that returne to our singular & propre auantage. And it is nat expedient to continue alwey in one labour / but in one maner on the holy day, & another on the feryall daye, one the tyme of tribulacion and temptacion, another in the tyme of peace. And of the festyual 32 day we ought to solempnyse it accordynge to the solempnite / so that the more highe fest & solempne, the more inlye deuocion by ryght shuld we haue. And whan that one feest is gone we shulde order our selfe to a nother feest as the fygure of the euerlastynge feest of 36 heuen, which as for a tyme is delaide till we be more redy & anourned with charite & other vertues, & our merites complenisshed, for the which our lorde hathe prefixed a tyme, in the whiche we ought to be cyrcumspecte & watchynge in vertuous labour, of the 40 which speketh our sauyour in the gospell of Luke / Blessyd be the seruaunte that is founde wakinge in the cominge of our lorde. I say surely to you, sayth the euangelyst, that our lorde shall promote hym to the place of eternalle felycite, where he shall haue all pleasure & 44 goodnes that any creature may of reason desyre. leaf 14, back. 2 leaf 15.

Of the Love of Silence and Solitude.

Chapter XX

people how they shulde kepe theyr solytary lyfe & sylence. A Nd thou wilt withdrawe thy selfe from curyous & superfluous 4 wordes, from ociosite & vnprofitable langage, than thou shalt fynde tyme sufficient & apte to haue good meditacions / and to remembre the great benefites that god hath don for the. The most holy men & women that euer were, auoydynge all worldly companye, haue 8 chosen to serue god in secrete placis, & one holy man sayde, I come neuer amonge company but I departe with lesse vertu, as it semeth me. as we maye see by experyence, yt is more dyffyculte to kepe sylence in company, than to be so cyrcumspecte that we offende nat in no 12 circumstaunce of speche: It is moche more sure for a religious persone to byde at whome in solitarye contemplacyon / than to be abrode in the worlde, where he may lyghtly be brought in many folde temptacyons. Therfore, they that entende to come to spirituall perfeccion, 16 they must, with our sauyour, auoyde the tumultuous company of people, & there be no religious people that with surete apere to the worlde, but they be glad to be dymysshed from worldly occupacion / And there is no man sure in prelacy but he that is redy to be sub- 20 iecte. And none that surely commaundeth but they that be redy to be obedyent. And no man surely ioyeth but he that hath testynony of a good concyence. None speketh surely but they that be glad in tyme to kepe sylence. And euer the surete of blessyd people is full 24 of the drede of god, and euer the more grace and vertuous theyr soulys were anourned with, the more meke & obedyent they were both to god & man. The suerty of euyl people rysith of pryde /& presumpcion, and in the conclusion it disceyueth them. & if thou 28 be monke of the charterhouse, anker / or ankeres, as longe as thou lyuyst in this lyfe, euer beware of presumed suerty, & thynke that many holyer than thou in the syghte of the worlde for theyr inwarde elacion & presumpcion haue perisshed, and therfore, to auoide this 32 inwarde vayne glory & presumcion, it is expedient that we be exersysed with temptacion /O that religious soule that wolde & it might contempne all transytory ioye, and neyther wolde ne it mystred to dele with the worlde. Howe pure a conscience myght it preserue. 36 O that soule that wolde putte aweye all worldly busynes, & wolde labour allonly for godly thinges & gostly goodis, & put all theyr confidence in 2god, how great pese & quietnes shuld that soule haue/ There is no persone worthy to haue heuenly consolacion, but if they 40 exercyse them selfe in holy compunccion & penaunce. Compunccion is remembraunce of our synnes with great displeasure, which must be done in secret place, as (Dauid saith), Lete thy inly sorow for thy synnes be don in thy secrete chaumbre. O thou relygius 44 I leaf 15, back. 2 leaf 16. 3 compuccion (orig.).

I. xx. xxi.] Of the Love of Silence and Solitude. persone, thou maist fynde that grace in thy celle which thou mayst lyghtly lese without in the worlde. And thy celle well inhaunted shall waxe swete, and if thou inhaunte it nat well, It shall induce the 4 into werynes & displeasure. If thou wilte in the begynninge of thy conversacion indeuoure thy selfe to brynge the into a custome to abyde in thy celle with remembrance that for a lytell tyme occupyinge thy selfe well there, thou shuldest therby come to euerlastynge liberte 8 & the abydynge that shuld be full pleasannte to the. The deuoute soule in silence & quietnes moche profiteth, and there comith to thy vnderstandinge the knowlege of the hydde scripture of god. There it may fynde the water of contricion & teris, wherby it may wasshe & 12 clense it selfe from sinne. And euer the more it withdrawe it selfe fro all worldly tumultuous busines, the more famyliar & dere it shalbe to god. And tho persons that withdrawe them from theyr worldly frendes, & knowlege our lorde with his aungels, shal drawe nere & 16 abide with them. It is full expedient for a religious soule to auoide the vnprofitable plesure of worldly sightis, nother desyre to see the worlde/ne there to be seen / why woldest thou see that thinge that by right thou maist nat ¹haue. And if thou myghtest haue it, yet thou 20 shulde haue lytell contynuaunce therwith, for the worlde passeth with all his plesaunt.delites. The sensuall desires draweth & moueth a religius person to go abrode; but whan short rennynge or pleasure is past, what remayneth but remorse of conscience and inquietnes of 24 herte. It is oftymes sene that a glad goinge out folowith a sory returnynge. And a mery euentyde foloweth a sory morow tyde / for all carnall & sensual ioy entreth with delyte bodely, but in conclusion it displesith & hurteth. What mayst thou se without thy cloyster that 28 thou maiste nat se within? Beholde there heuen & the elementis, wherof all erthly substaunce be furmed. what can thou se vnder the sonne that may any space abyde? If all worldy plesures & bodyly were present, what shuld it be but a vayne sight? lyft vp thy iyen to 32 heuen & pray our lorde of mercy for thy synnes & necligence; leue the vaine thinges to those that be vayne, & attende to those thynges that our lorde commaundeth, & shet the dore of thy soule & calle thy lorde Iesu to the & abyde with him in thy cell, for thou shalt not 36 fynde so great peas in no other place. And thou woldest nat go fourthe ne gyue attendaunce to thinges vnprofitable, thou shuldest rest in more quietnes. But if thou haue delyte to here noueltise, thou muste somtyme therof suffer trybulacyon of herte.

Chapter XXI — of the compunccion of mannis hert

Nd thou wylte proffyte spyrytually, preserue the in the drede of god/ & stande rather vnder obedyence than in thy propre wyll; refrayne all thy sensuall partes with the brydell of reason & 44 temperaunce. Haue perfite compunccion of hert & thou shalte fynde 1 leaf 16, back. 2 leaf 17, sig. C. 1.

170 Of Compunction of Heart. Of Human Misery. [I. xxii. inly deuocion. Compunccyon & sorowe for our synnes sheweth many thynges to vs that a dissolute behauiour hideth & leseth. It is marueyle that any persone in this worlde, consideringe his exyle & great ieopardise, can be mery in any worldly thyng. For the vnstablenes 4 of herte & neclygence of our defautes we perceyue nat the sorowe of our soule, & therfore we oftymes laugh vaynly at those thinges whereat we shuld rather wepe. There is no perfite liberte, ne true ioye, but in the good concience and in the drede of god. That per- 8 sone is happy that hath grace to auoyde the impedimentys of holynes of mynde, & can assemble all the vertues of theyr soule in very true compunccyon¹ and meditacion of god. That persone is happy that auoydeth euery thynge that maye of reason offende his concience. 12 Than they that be ouercome of customable synne let them stryue myghtely agaynst theyr custome. For euyll custome may be ouercome by good custome. Haue thy consideracion firste of thy selfe, and monisshe thyselfe before all other frendes. It is nat expe- 16 dient that man in this lyfe haue many consolacions worldly, and if we haue nat deuyne consolacyons, it is for that we haue nat true compunccyon of herte, or ellys that we refuse nat vayne consolacyons of the worlde. we shulde repute our selfe vayne & vnworthy to haue 20 devyne consolacions, but rather we deserue moche trybulacion. The vertuous soule wheder it consyder 2it selfe or a nother, it fyndeth mater of compunccion and sorowe; for it knoweth that none lyueth in this worlde without tribulacion. The mater of true contricion / & 24 compunccion euer be our synnes / & vyces wherby we be so disposyd, that we may seldome beholde perfitely heuenly thynges. And thou woldest as busily remembre thy deth as thou doest the lengthe of thy lyfe, thou shuldest more feruently apply thy selfe to amende the. 28 And if thou woldest perfitely remembre the outragious peynes of hell & pourgatory, I suppose thou woldest be glad to suffre tribulacyon, peyne & labour, here in this worlde, with that thou myghtest auoyde those outragious peynes of euerlastynge damnacion. But for 32 those thinges be nat in our consideracion & for we apply our selfe for wor[1]dly pleasure, therefore we contynue remysse/ & colde for lacke of grace & inly deuocion. And for the minde of man is nat constaunt in vertue, therfore the body is more frayle & lyghtly offendeth. 36 Therfore pray deuoutly & mekely to our lord, that it wolde plese him of his grace to gyue vs the spirite of compunccion / & say with the prophite Gool lorde, fede me with the brede of contricion, & with the habundaunce of teris for my drinke.

Chapter XXII

of man. w Here socuer thou be or where soeuer thou conuerte the, thou arte but a wretche with out thou conuerte thy selfe vnto almyghty 44 1 orig. compuccyon. 2 leaf 17, back.

I. xxii.] Of the Consideration of Human Misery. god. wherfore arte thou troubled, if that any thynge happene nat to thy pleasure? What creature in all this worlde ¹hath all his pleasure? Se nat we that almighty god suffered many iniuries & wronges 12 and 4 that persone hath moost auauntage in hope that moost suffreth paciently for the loue of our lorde. The frayle worldly people beholdyng only outwarde thynges say thus: Beholde howe good a lyfe this man hath, howe ryche, howe great possess yons, howe myghty 8 power, howe stronge and fayre of nature. But those goodes be of lytell certente euer in mouinge, and they be possessed euer with labour and feere. Therfore, beholde the heuenly goodes that shalbe possessed with all plesure and neuer fade. The felicite of man 12 standeth nat in the habundaunce of worldlye goodes, but hit requireth thynges necessarye for this worlde. Euer the more spirituall a man desyreth to be the more bytternes he perceyueth in this worlde; & move clerely perceyueth the fautes of our corruptible kynde / & ther- 16 fore the prophite Dauid desired of our lord to be deliuered from all suche necessarye defautes that in maner let men to come to perfeccion. But wo be to them that knowe nat theyr myserye / & wo be to them that haue theyr greatest pleasure in this miserie & corruptible lyfe, for 20 and such myght euer lyue here they were content, dispysynge in maner the true felycite to come, where euery man that cometh is most perfytly suffysed. O how vnhappy & vnfeythfull creature, that by inordynate desyre of transetory & erthlye thinges arte so blynde that 24 thou hast ro spirituall tast, but of carnall thynges. But at the houre of thy deth thy eyen shalbe opened with peynes, & than thou shalt know howe vyle & litel of reputacion these thynges were wherin thou dydest put thyne vnhappy félicite. But the holy sayntes and the 28 deuoute louers of god haue nat pryncypallye attended to those thynges that were pleasaunt to the flesshe/ or those thynges that haue temporally florysshed in this worlde, but all theyr hope/ & entent was in this worlde to possesse the goodes eternall. All theyr desyre was 32 exalted to the moost hye and inuysible good, leste it shulde be drawen to erthely thynges by the meane of thynges vysible. O thou dulle sowle, that perseuerest in outwarde trybulacyon / or inly temptacion, and in both ouercome, remembre that in tyme of trybulacion or 36 temptacion is the most frutefull tyme of merite. For thou must go throughe fyre and water before thou come into the place of fynali consolacion and reste / And thou shalte neuer ouercome vyce but by vyolence; we may nat longe be without synne / tydeousnes / or sorow 40 as longe as we bere this frayle body about with vs; we wolde be gladde to haue quyetnes from all synne and mysery, but for asmoche as we haue loste innocencye by synne, we be nat worthy to haue here the place of ioy and felycite. Therfore we must by pacience abyde the 44 mercye of oure lorde vnto the tyme that oure myserable mortalyte be perfitly chaunged into the lyfe perdurable / and immortalle. Ŏ how frayle is our humayne lynage, euermore prone & redy to vyce. This 1 leaf 18, sig. C. ii. 2 orig. wroges. 3 leaf 18, back. O

Of Meditation on Deuth. day thou arte confessed of thy synnes, the next day thon returnest vnkyndely to the same synne. Nowe thou pourpo¹sest to cesse fro thy synne, and within the space of an houre thou fallest vnto the same, as thoughe thou haddest made no promyse ne purpose contrary/ and 4 therfore we haue suffycient occasion of humiliacion, wherby we may manyfestly perceyue our owne infyrmites & vnstablenes. And that vert that we longe tyme laboured for & by grace obteyned, is sone lost by neclygence. And we be remysse & necligent now whan we be 8 moost myghty to laboure, what shall we do whan we waxe dull in wytte & feble in body? O howe vnhappy be those that repute them selfe sure, cessynge to labour agaynst vyce as they were sure in good lyfe, & yet there is no token in maner of perfeccyon in theyr lyfe; 12 & they that thynke themselfe perfite as I haue rehersyd, it were expedient that they were instructe as Nouices, begynners, to growe in

Chapter XXIII — more perfyte vertues

P Rouyde for thy selfe whyles thou art here, for thou seest that this day a man is, and the morowe he appereth not. And whan that he is withdrawen from the bodely syght/he is sone forgotten gostely. O the great dulnes / & hardnes of mannis herte, that more 20 myndeth & prouydeth for transetory thynges present than eternall thynges for to come. If thou woldest in euery worde / warke /& thought remembre as thou shuldest soone dye, than thou hauynge a good conscience shuldest nat so inordynatlye fere deth. It is more 24 profitable to auoyde Synne than to fle deth. If thou be nat redy this daye to dye, by the same reson thou shalt nat be redy to morowe. For to morowe is a day vncerteyn, and thou knowest nat whether thou shalt contynu therto or nay. what auayleth it to liue longe, & 28 thy lyfe to be lytell or nothynge amended. A longe lyfe encreaseth nat alwey vertue, but dyuers tymes synne and vyce/wolde god we myght be conuersaunt euery day in this worlde without any offence. There be many that counte many yeres of conuersacion, but ful 32 fewe of frutefull lyuynge. O it is ferefull to dy, but parauenture it is more ieoperdyous to lyue lenger. Blessyd be tho persons that contynuallye haue the houre of deth before theyr syght, and that euery day dispose them selfe to dye. Reduce to thy remembraunce 36 some persone that thou hast seene departe / and thynke also that lykewyse thou muste nedes departe: whan thou rysyst in the mornynge doute whether thou shalt contynue in bodely helthe vnto nyghte/ And therfore euer dispose thy selfe to be redye, that deth 10 may neuer fynde the vnredy / nor a slepar / and remembre howe many do departe sodaynlye / and whan they leest haue beleued they haue gone. The sonne of man, both god and man, our Iuge, shall come that tyne whan we leest wene, as he sayth hym selfe. Whan 44 1 leaf 19, sig. C. iii. 2 leaf 19, back.

Of Meditation on Death. thy laste houre cometh, than shalte thou repent full sore of thy remysse / and neclygent lyfe. Howe gracious/ and happy is that soule that now in his lyfe laboreth to be in that state that it desyreth to be 4 founde in his deth. To contempne the worlde perfytelye, ys a great desyre to profyte in vertue / lo¹ue of dysciplyne / labour in penaunce/ a prompte wyll to obedience / redye to forsake theyr owne wyll, the supportacion of euery trybulacion for the loue of our lorde, these 8 shall enduce vs to haue a great confydence to departe happyly out of this worlde / It is moche better betyme to prouyde for thy selfe, and fynde thy goodnes before the than to truste to other that parauenture shall noughte or lytle prouyde for the / And thou labour nat now 12 busyly for thy selfe, who shalbe be busy for the in tyme to come. Nowe the tyme is very precious, But it is lamentable to spende that tyme vnprofitably where we myghte deserue goodes of the whiche we shulde lyue and ioye eternally the tyme shall come that thou woldest 16 be full gladde to haue one day or houre to amende thy selfe in / but I knowe nat whether thou shalt obteyne it or naye. O thou vncircumspecte soule, of howe great perell & fere myghtest thou delyuer thy selfe of nowe, if thou woldest now fere to offende god & suspecte the 20 comynge of deth. Study now to lyue so that in the houre of thy dethe thou mayst rather ioye than fere. Lerne now to dye frome the worlde, that than thou mayst begynne to lyue with cryst. Lerne now to contempne all wor[1]dly thynges, that than thou maist frely, 24 without any impediment, goo to cryste. Chastyse thy body now by penaunce, & than thou mayst haue certen confidence of rewarde. Ŏ thou vnwyse man, why makist thou so great and sure prouysion for the tyme to come / whan thou art nat sure that thou shalte nat lyue 28 one daye to the ende? Howe manye 'haue deceyue, thynkynge to lyue longe & sodenlye haue decessed? Howe oftentymes haste thou harde of those that be departed, howe some haue be slayne with swerde, some drowned, some fallynge fro hye place haue broken theyr 32 necke, some etynge haue be strangled, some with fyre, some with Iron, some with theues haue be distroyed, & so the ende of euery man in this worlde is deth, & the lyfe of man in this worlde as a shadowe vanyssheth awey. who shall remembre or pray for the after 36 thy deth thou knowest nat. Therfore nowe instore thy selfe of ryches immortall that shall contynue after thy deth. Euer laboure for that thynge that may honour god & helpe thy soule, & attende therto, study to make the sayntes of heuen & the frendes of god thy 40 frendes, & they shall receyue the into euerlastynge tabernacles. Thou religious soule, behaue thy selfe vpon erthe as a pylgrym & a straunger, For it perteyneth nothynge to the to intermyt of the busynes of this worlde. Preserue thy herte fre, & directe it to our 44 lorde, for thou hast no cyte here abydynge, & therfore directe thy dayly mournynge & prayer vpwarde, that after thy spyryte departe fro thy body, it may be worthy to be graciouslye translated into that celestial & perpetuall Cyte. 2 leaf 20, back. 1 leaf 20.

Chapter XXIV

deputed for synne. N all thy labours beholde the ende & howe thou shalt stande before IN the iuge, to whome nothinge can be hyd / he that day shall nother 4 be moued with ¹rewardes nor praier, nor any other cause that maye be alegid, but he shall iuge that is rightwis. O thou myserable vnwyse synner, what shalt thou answere that day to that lorde, knowinge all that euer thou haste don? If thou fere somtyme in this worlde the 8 face of a mortall man whiche thou haste dyspleased, howe moche more shuldeste thou feere the face of thys thy eternall Iuge? why prouydest thou nat for the day of iugement, whan there maye no man be accepted or defended by a nother, But euerye man shall 12 answere for his owne selfe? Now thy well ordered laboure is frutefull, thy wepynge acceptable, thy mornynge worthy to be herde/ thy sorowe purgeth/ and is satisfactorye. The pacyent man that more lamenteth for the malyce of synners Than for his owne iniurye, 16 hath an holsome pourgatorye, And lykewyse they that praye for theyr ennemyes and in theyr herte forgyue theyr offences, & they that tarye nat to aske forgyuenes of other for theyr offences, And he more redyer to remytte than to be wrothe, And they that by vyolence 20 restrayne theyr selfe fro synne / and euer be busy to make the bodye obedyent to the soule. All those haue an holsomme pourgatory in this lyfe. It is moche more profytable nowe to pourge oure synne / and kytte it away than to abyde the pourgacion therof with the fyre 24 of Pourgatory. Verely we deceyue our selfe by inordynate loue that we haue to our selfe. what shall the fyre come to deuoure but thy sinne? Euer the more thou sparyste thy selfe nowe / And so folowyste 'the sensuall appetite, more greuouse shalbe thy peyne afterward, 28 and more greuouse the fyre. And therfore loke what thynge man more greuouslye offendeth in / and therin shall be his more peyne. slouthfull persone shalbe punysshed with brennyng brondes. glottone that hath consumed metes / and drynkes superfluously to 32 the detryment of theyr body / and the iniury of the pore that famysshed for hunger / than shall they famysshe for hunger in so moche that if they wolde desyre a drope of water to mytygate that excedynge ardore / that they shall suffre / than it shall not be possyble to them 36 to obteyne it. The lecherous people / and the inordynate louers of theyr lustys shalbe compelled to drynke the stynkynge and abhomynable inflamed pytche and brymstone. And the enuyous people shall wayle and howle as wode houndes. And so euery synne shall 40 haue his propre tourment / and peyne corespondynge to hym. And the obstinate, prowde/& couetyse persons shalbe replenysshed with all confusyon /& penury. There shalbe one houre more peynfull and greuous than here a hundred yere in bitter penaunce. There shall 44 neuer be consolacion ne rest to those that be dampned / or shalbe 2 leaf 21, back. 1 leaf 21. ¶The The

I. xxiv.] Of Judgment, and the Punishment of Sinners. 175 dampned; but here the troubled persons haue somtyme aleuiaunce of theyr peynes / and consolacion of theyr frendes. Be now busye & sorye for thy synne, that in the day of iugement thou mayst 4 haue suerty with holy sayntes, whiche than shall stande in great constaunce agaynst those that haue vnryghtously vexed theym. And loke as they be now iuged of other men, so than shall they iuge other. Than the poore obedient soule shall haue great confydence / 8 and the obstynate prowde man shall quake / and fere on euery syde. Than shall they be reputed wyse that haue lerned in this worlde of our lorde to be abiecte / and dispised. Than shall all tribulacyon paciently suffred be full profytable / & euery iniquyte shall trouble 12 the auctor therof. Than shall euery deuote soule ioy, and euery wycked creature shall wayle and mourne / than shall the flessh that hath ben with reason chastised be more gladde than if it had ben alwey in delectacion and pleasure: than the vyle vesture shall shyne / 16 & the glisteringe garmentis shalbe derke and vyle / and the pore cotage more of pryce than the great gloryous palays edifyed for pompe / and pryde; than shalbe more allowable a constaunt pacience than all vsurped power; than shall the true obedience of a meke religious 20 soule be more exalted than any worldly cautelous prudence; than shall a clere conscience be more ioyfull than the arrogance of poetis / or philosophers/ than the contempt of riches be more of pryce / than the treasoure of all the erthe. Than thou shalt haue more delectacion 24 in deuoute prayer than in the delectable fedinge. And thou shalt more reioyce of the sylence that thou hast kepte than of thy longe superfluous speche. Than shall thy holy werkis be moche more of prynce than the fayre and pleasaunt wordes. Than shall a strayte 28 lyfe & peynfull be more profitable than all wordly delectacion / lerne now to suffre smale tribulacyons that than thou mayst be delyuered from great tribulacyons. If thou wylte in any wyse by contynuaunce of thy synne order thy selfe to the fyre, make experience, Putte thy 32 hande in the fyre. If thou may nat suffre thys lytell peyne, howe shalt thou endure to suffre thy hole bodye perpetuallye to be put in the fyre. If now a lytell passyon make the so impacyent, what shal the intollerable peynes of hell do to the. Than take hede, for thou 36 mayst not haue thy full pleasure bodyly here / and in the lyfe to come the habundaunce of spyrytuall ioy. Therfore, if thou wylte afterwarde reygne with Cryste in perpetuall pleasure, folowe hym here in thys lyfe with penaunce. If thou haddest lyued frome the 40 begynnynge of the worlde to thys daye in all honour and pleasure that were possyble to be hadde in this lyfe, they shulde nowe be al paste, as a dreme that shortlye appereth and soone ys forgotten. And yf thou shuldest lyue nowe lykewyse to the worldes end / aud 44 than departe, what shulde remayne of these pleasures? nothynge. Than we maye conclude that all wor[1]dly pleasure is but vanyte / and all other thynge in this worlde is vanyte, sauynge the loue of 1 leaf 22. 2 sic. 3 leaf 22, back.

176 Of zealous Amendment of our whole Life. [I. xxv. god/& his seruyce or any thynge ordred to these. That soule that loueth God with all his herte / nouther fereth deth inordynatly, turmentes / iugement / ne helle. For perfyte loue hath sure passage to our lorde. Who someuer hathe delyte to offende, it is no marueyle 4 if they drede deth and theyr Iugement. ¶ And if that the loue of god may nat withdrawe the frome synne / than hit is ¹good & expedient that thou cesse of synne for the fere of the peynes of helle. And that persone that preferreth any wor[1]dly loue before the loue of god 8 can not longe stande in the state of grace, but he shal soone be tyed

Chapter XXV — in the snare of the deuyll

the lyfe of man. Loke of Oke that thou be wakynge & dilygent in the seruice of god; & thou, relygious soule, remembre busyly whither thou art come / & why thou hast forsaken the worlde / was it nat for that intent that thou shuldest become a spirituall man / or woman / and to loue / 16 & serue god onlye? Therfore incyte thy selfe to haue feruoure of spirituall profyte. For thou shalte shortly receyue thy rewarde for all thy labours, and in that heuenly inheritaunce shalbe nouther sorow ne fere. Nowe labour a lytell / & than thou shalt finde great reste / 20 & perpetuall gladnes / if thou wylt feithfully & feruently abyde in vertuous labour, thou shalt fynde without dowte that our lorde shal feythfully & habundauntly rewarde the / and haue hope that thou shalt come to victory. But it is expedient that thou therin haue nat to 24 great suerty, lest thou be necligent or exalted therby in thy mynde. There was a certayne persone that was oftymes folowynge in his mynde betwene fere & hope / and on a tyme, beynge full of anguysshe & sorowe, in a churche fell prostrat to the grounde, seyinge these 28 wordes: O if I myght knowe whether I shall perseuer / & ouercome this great temptacyon that I am in; anone he herde the answere of our lorde, shewed to hym in his soule, sayinge: What woldest thou do if thou knewest that / Do now that / as thou woldest do than, and 32 therby thou mayste haue surete. And so anone he was reconforted, and commytted hym selfe to the wyll of god / and of his flowynge and vnsted fast mynde was paysed / and wolde no more by curious inquysycyon desyre to knowe what shuld befalle to hym in tyme to 36 come, but rather he studyed to knowe the wyll of god / he stustyed³ to conferme his wyll to the wyll of god, as well in the begynuynge as in the endynge of euery dede that he shulde do. The prophet Dauid, exortynge euery man to vertue, saythe: Do well & hope in god, 40 Inhabyte the erthe, and thou shalte be fedde with frutes therof. The contynuall gruge and laboure of temptacyon and trybulacion with drawith righte many frome profyte and feruent emendacyon. Verely they that inforce theyre selfe with myghtye applycacyon to 44 1 leaf 23, sig. D. i. 2 leaf 23, back. 3 sic.

I. xxv.] Of Zealous Amendment of our Whole Life. 177 ouercome those thynges that be greuous and contrary to the helth of theyr soules, they profite in excedyng other / and a man in mortyfyinge of his sensuall partes / and ouercomynge of hymselfe therin, 4 specially he profyteth & cometh to more habundaunce of grace: but euery man hath nat in lyke to ouercome or to mortyfye. A feruent louer of god, if he haue mo and greater passyons or lettynge, shall more spyrituallye profyte than the vertuous persone that hath lesse 8 feruour to vertue. There be two thynges that specyally helpe a soule to come to vertue, to withdrawe it selfe violently fro those thynges that corrupte nature is enclyned to, & feruently to labour for that grace or vertu that we perceyue we haue moost nede to. Gyue hede 12 in any wyse that thou auoyde those vyces in thy selfe, that thou arte moost greued or myscontent with in other men, and be gladde to gether vertu of euery vertuous creature as the hony Be gathereth his hony of dyuers floures, so consider all those that thou arte conuersant with. 16 Chose of eche one of them some vertue, refusing theyr vyce; take the fayre floure frome the bram bell, and hurte nat thy hande of the thorne. And it happen the to be hurte, indeuoure thy selfe to be recouerede without delay. as thyn eye considereth the warkes of 20 other / so thou arte noted of other. Ŏ howe iocunde / and mery is it to be conuersaunt with company of honest name and fame / feythfull and feruent in the loue of god. And contrary wyse it is greuous to be accompanyed with tho that be disordered bothe to god 24 and man; that nouther as louers ne feithfull subiectes haue complenisshed those thinges that they be called to. Howe inconuenient thinge is a persone to be neclygent in those thynges that he is called to of our lorde, and to gyue hede to those thynges that he is nat 28 bounde to. Reduce to thy remembraunce the state of thy perfeccion that thou arte called to, the Imitacion of iesu criste or seruice: Consider well his lyfe, & how farre thy lyfe discordeth therefro, & thou shalt finde thy selfe no good dyscyple nor scoler, but rather a truande 32 or apostata. That relygious soule, that deuoutly exercyseth it selfe in the lyfe and passyon of oure lorde, shall fynde therin all thynges profitable & necessary for it, & habundauntlye, & shall nat nede to seche any better thynge / than in this lyfe is conteyned/O that soule 36 that myght alwey haue the remembrance of Iesu crucifyed; how soone & sufficiently shuld it be enfourmed with knowlege necessarie ! A feruent relygius soule paciently suffreth & obserueth those thynges that be commaunded to it / And a neclygence & a remysse relygious 40 soule hathe trybulacyon vpon trybulacyon / & suffreth anguysshe & tribulacyon on euery party / & that is for it lacketh inly consolacyon / and is restrayned from outwarde comfort. That relygyous persone that lyueth without discyplyne is redye to fall to ruyne. And that 44 man that euer seketh more large maner and liberte in his lyfe, shall be alwey in anguysshe & trouble / and euer shall displese hym outher that lyfe / that he hath begonne, or elles for he hath lefte a better. 1 leaf 24, sig. D. ii. 2 leaf 24, verso. IMITATION. N

178 Of Zealous Amendment of our Whole Life. [I. xxv. space Take hede howe many religious people, for the loue of god & euerlasting ioy & liberte, nowe obediently lyueth vnder the rule of strayte relygion. They be withdrawen from the worlde / and desyre nat to be greatly conversaunte with the worlde; they be porely fedde / 4 content with vyle / & grosse clothynge; they labour moche, & speke but lytell superfluously / they watche longe, & sone ryse; longe in prayer / and holye redynge of frutefull doctrine / and that they may come to euerlastynge liberte, They kepe theyr selfe from the of this short lyfe vnder obedience and in pryson. Consyder the holy orders of relygyon, bothe of men & women, ¹as those of the charter house / obseruauntis / minors & minores, holy ankours & ankeres, how besily thei labour nyght & day to plese & serue our lorde. 12 These quicke exaumples of so great multytude shulde induce the to be ashamed to be so vndeuout & remysse in the seruyce of god. O howe iocunde & pleasaunt a lyfe shuld it be to a soule that had no wor[1]dly thynge to do but loue god contynually with all his herte in warkes & 16 wordes. O if we myght contynue in this lyfe without bodely refeccion, as etynge & drinkynge, slepynge / or any other bodely necessites, and take hede only to holy medytacion, & gostly fedinge & refeccyon of our soule / than we shulde be moche more happy than we be nowe 20 in seruynge & attendinge more for bodely thynges than gostly profite. whan man cometh ones to that perfeccyon, that he seketh consolacion of no creature / than begynneth he to haue a spirituall tallage in god / & whan he is content with euery fortune, aswell with 24 aduersite as prosperyte, conformynge and referrynge all his warkis to god, to serue & obey to his wyll / Euer remembre the ende of euery thynge that thou begynnest / and also that tyme loste can nat be recouered and thou shalt neuer obteyne vertue without labour & 28 diligence, & whan thou begynnest to be remysse in spirituall labours, than thou begynnest to waxe euyll. If thou applye thy selfe spiritually to more vertu, thou shalt fynde great pease; and than by grace of God, & loue that thou hast to vertu, thou shalt finde the spirituall 32 exercyse in vertue euermore delectable & lyghter / a 2feruent & louynge soule is euer redy to all thynges that be expedient to the pleasure of god & spirituall profite of it selfe. It is more labour to resist vyce and inordinate passions / than to be occupied in bodely 36 labours; and if thou wylt nat gyue hede to auoyde the lesse synne, thou shalt soone be enduced to the more. And whan thou hast brought the day to the euyntyde in vertuous occupacion, without any great displesure to our lorde, than thou mayst be glad & surely take thy 40 rest in hym. And euer before all other soules, take hede to thyn owne soule; excyte & moue thy selfe to vertu, and what so euer thou doest, be neuer neclygent in those thynges that be necessary for thy soule, & loke how moche thou desyrest to profite / & so moche aplye 44 thyself vyolently to goostly & spirituall labours. & thus endeth the first boke of Tohun Gerson of the Imytacion of Cryste. 1 leaf 25, sig. D. iii. 2 leaf 25, verso.

Book II

Chapter I

Of the Inward Life. ¶ Here begynneth the .ii. boke of Johan Gerson, of the inwarde & deuoute conuersacion of the soule of man. A fter the setence ¹of our sauyour Jesu Crist, the inwarde regne of god is in the soule of man. Returne thy selfe with all thy herte to oure lorde, and forsake the inordinat loue of the worlde, and thy soule shal fynde rest; lerne to contempne 8 outwarde thynges, & apply thy mynde to inwarde thinges, & thou shall perceyue that the kyngdome of god shall come to the, wherwith comith peace & ioye in the holy goost, that is nat graunted to no wicked man. If thou wylt prepare in thy soule a condynge mansion, 12 cryste shall come and abyde there, to thy inly consolacion. All the pryncypall ioye and delyte that god hath in man / is in the obedyence and vertue of the sowle; there he is customably, with marueylous swetnesse / and greate famyliarite, comfortably fedynge it with 16 goostely speche & doctryn. O thou feythfull soule, prepare thy herte to Cryste thy spouse, that he may come therto, & by his goodnes make therin a mansyon. For he sayth in the gospel of Johan: who so loueth me, he shall obserue my commaundements, and my fader 20 and I with the holy goost shall come to hym, and make with hym inhabitacion by grace vntyll we brynge hym to the celestiall habitacion of glorye. Make redy a place in thy soule to hym that creat it / and lette nothynge haue interesse therin that may offende hym. If he 24 abyde with the, that is lord of all rychesse, how mayst thou be poore he shalbe a sufficient and a feythfull prouysoure for the in all thynge expedient for the, in whom thou muste more constauntly hope and beleue than in euery creature, for all creatures mortall be 28 mutable for though they promyse neuer so suerlye yet they may be soone chaunged. But cryste, that is the swete firmament, euer in one abydynge, may nat in any wyse breke his absolute promyse. a frende that is mortall neuer so feythfull / or beloued, yet in that / 32 that he is mortall /& frayle, he may be chaungid. They that this day be thy frendes, to morowe may be thyne ennemyes: & therfore put no sure confidence but in god, whom thou shalt loue / and fere aboue all thynge. Here we haue no certen habytacion; but wheresomeuer 36 we be in this worlde, we be as pylgryms and straungers, and shall neuer haue rest without we be vnyte to cryst / fyxe thyne iye of thy soule of the present thynges in this worlde, of the pylgrims that goone by the way, which be nat taryed by the beaute of those 40 thynges that ben in theyr way; but theyr myndes renne moost of the ende of theyr iourney. So lette the iye of your soule be fyxed perfitly in heuen, where be true iyes, & than shall we be lesse taryed in the vse of erthely thynges. Beware that thou enclyne nat so 2 leaf 26. 3 leaf 26, verso. 14 ⭑ 1 sic. N 2 Be

Of the Inward Life. moch vnto erthly thynges, that thin appetite be nat therwith attached & thou made subiecte to the great enemy, the worlde, & so spiritually perisshe/ Let thy medytacion be alwey of hym that is moost high. & direct thy contynuall prayer to crist; if thou can nat occupie thy 4 minde in the high contemplacion of god, rest than in the possession of oure sauiour, & let thy contemplacyon rest in his blessyd woundes, & there thou shal perceyue singuler comforte in all tribulacions, bodely & gostly. And feere nat moche of the detraccion of euyll 8 speche of the worldely people, if thou gyue no cause therto. For we haue exaumple of our maister crist, that was most vyle reputed / and in his moste necessyte forsaken of his frendes and aqueyntaunce. Cryste our leder wolde suffre, and be dispysed / & we desyre to be 12 magnifyed, & loth to suffre iniure or wronge. Criste had aduersaryes & detractours and we wolde haue all to be oure frendes and benefactours. Howe shuld thy pacyence be crowned without aduersite? And thou wylt suffre none aduersite, how shuldest thou 16 be the louer of cryst? If thou wylt regne with hym in perpetuall pleasure, suffre with hym here temporall tribulacyons. If thou myghtest ones perfitely entre in the inly deuocion of iesu cryste / and perceyue a lytell of his feruent loue / than thou shuldest but 20 lytell force all wor[1]dly auauntage or disauantage, but shuldist rather ioye in iniuries & contemptes shewed to the. For the perfite loue of god incyteth man to contynu hym selfe in the inly loue of god, that is free from all inordynate affeccions, and may withoute defaute holye 24 conuerte hym selfe to criste, and in hym haue perfyte reste and fruycyon. He that prayseth the good of the worlde, nat as they be extemed of the wor[1]dly peple, but as they be of price in theyr selfe, that person is very wyse, and rather instructed of god than of man. 28 That soule that hath at lyberte the inwarde mocyons of vertue, & pondereth but lytell the outwarde thinges, he abydeth nother place nor tyme to haue vertuous exercyse in good lyfe. The inly man may sone vnite & calle to geder his inly powers & vertues of his soule / 32 for they be neuer holy occupyed with outwarde thinges. The outwarde labour or exercyse is necessarye; for a tyme it letteth his soule but lytell of his perfeccions, for euery thynge that behappith to hym, whether it be aduersite or prosperite, he referryth it to the wyll of 36 god. Loke howe moche more a man loueth any wor[1]dly thynge than it shulde be loued, so moche his mynde is distracte & lete fro the tru ordinate loue of god. If thy soule were perfytly pourged from all inordynate affeccions, euery auenture and fortune comynge to the 40 shulde be the augmentacion of vertue & grace to thy soule. The cause why manye thynges displease or trouble the, is that thou art nat yet perfytly mortified in thy selfe ne pourged frome all inordinate loue of erthly thinges. There is nothing that disordreth or fyleth 44 the soule of man as in pure & disordred loue of creatures. If thou woldest seke no wor[1]dly consolacion outwarde, thou mightest haue 2 leaf 27, verso. 1 leaf 27.

II. ii, iii.] Of Meek Submission. Of a Good Peaceable Man. 181 thy meditacion and heuenly consolacion in thy soule, the which excedeth all wor[1]uly & transytory comforte, as heuen excedeth erthe. the subiecte to the prelate. Ho so euer be with the or contrary to the, laboure with all thy myght to haue thy lorde god with the in euery vyage or thing that thou doest/ and than thou mayste saye with Dauyd the profyte/god is my helper, I shall not fere the eunemye of man. The most immediate meane to god with the / is to haue a good clene conscience. And loke, to whom so euer god putteth furth his hande to helpe, ther can no aduersite hurte hym. And if thou canst kepe 12 scylence and pacyence, thou sha[1]t withoute doute perceyue the helpe of god in thy nede. He knoweth the tyme / and the wayes¹ of delyueraunce, & therefore refrayne & committe thy selfe to hym. It perteyneth to hym to helpe & delyuer feyth full obedient soules fro 16 peryll & ieopardye. It is expedyent for our humylyacion & meryte that somtyme other people knowe oure defautes & synnes, that they may correcte & repreue vs. whan man for hys owne defautes humyleth hym selfe, than he hath more compassyon of the fraylte of other, & 20 reconsyleth hym selfe to those that haue offended hym, & contrariwyse he reconsyleth them to hym. Almyghty god protecteth & defendeth the meke man obedyent, & hym he knoweth & councelleth & enclyneth hym selfe to hym, & sendeth great habundaunce of grace 24 to him, & sheweth his secrete councell2 to hym. Also he inuiteth him & draweth hym by grace benig[n]ly, & after his humyliacion & depression he enhaunceth hym to glory. The meke obedyent soule proued by iniury & confusyon maye rest in peas. For in as moche 28 it is contempned of the worlde, it is in maner constrayned to fle & rest in god. & neuer estimate thy selfe to haue perfite profite without thou repute thy selfe most vyle of all other.

Chapter II — of the restfull & quyet persone

Loke thou first be quiet thy selfe & than thou mayst the better pacifye other. A pacient man is more commendable & profitable than a great lettred man impacyent. A persone that is passionate lyghtely beleueth the worst party commonly in euery 36 thynge. That person that is content applyeth euery thynge best / and that soule that is nat well content is inquiets by dyuerse suspicions, & nother quyet in hym selfe ne yet suffereth other to be in peace & speketh oftymes those thynges that be nat fyttynge & 40 omytteth to speke of those thynges that were expedient to be spoken of. He consydereth what other be bounde to do & is neclygent in 2 couucell, orig. 3 leaf 28, verso. 1 leaf 28.

/ Of Pure and Simple Intention. that that perteyneth to hym selfe. Haue first a zele & a respecte / to thy selfe & than thou mayst better attende to the dedes of other. Thou art redy to excuse thy propre errour & defautes & wylt nat consider the fraylte of thy neyghbour. But it were more accordinge 4 to equite to excuse thy neyghbor & to accuse thy selfe. If thou wylt that other support & suffre the, thou must somtyme charitably support & suffre other men. how farre art thou from profite, humylyte, & charite / by the which man shulde be moste wroth with his 8 owne offences. it is no great matter of pacience to be conuersaunt with meke, tractable / or charitable company, for with suche persons euery body delyteth naturally to be accompaned; but it is a signe of great vertue & pacience to be conversant paciently with frowarde, wrathfull 12 & euyll manered peple, that be redy to proue our pacience with contradiccions, iniuries, & wronges. Blessyd be those that amonge this people be pacient, for to theym by theyr pacience perteyneth the kyngedome of heuen. And that person that by grace can applie 16 hymselfe more to suffre paciently shall obteyne more peas, & may be called a conquerour of hymselfe / & ouer the worlde a lorde, a frende

Chapter III — of cryst, & the inheritour of heuen

An is eleuate & lyfte vp from erthely thinges vnto spirituall two wynges. Thy entent must be simple without any duplycite / and thy affeccion or desyre pure from all disordenaunce. The symple 24 and true entent beholdeth god; but the pure mynde apprehendeth & taketh taste of his ineffable swetnes. If thou be free from all inly and inordinat affeccion, there shall no good operacion let the from the way of perfeccion. That persone that entendeth bothe the pleasure 28 of god & the profyte of his neyghbour, maye haue true & inly lyberte of mynde: if thy herte were perfytly ordred / euery creature shuld be a mirrour of lyfe / & a boke of holy doctryne to the. There is no creature so vnperfite or vyle but in some maner it sheweth the 32 goodnes of god / if thy sowle were pure from all inordynate affeccions thou shuldest see & prayse euery thynge in due order. A pure & clene herte perceyueth heuen & hell comonly. The inwarde disposycion of man is shewyd by his outwarde conuersacion. there is no 36 ioye in this worlde to the ioye of a clene conscience. And contrariwyse there is no trouble or inquietacion in comparison of the trowble of the mynde, discontent of euyll conscience / As the Iron put in the fyre is clensed from the rust & made clere & shyninge / so the obe- 40 dyent soule made hotte in the fire of tribulacion is pourged from the rust of synne & made clere in conscience, and made ardent in the loue of god/ and so he is chaunged into a newe man. whan a soule begynneth to be remysse in vertuous labour / than it fercth a lytell 44 1 leaf 29, sig. E. i. 2 leaf 29. verso.

II. v, vi.] Of the Consideration of One's Self. labour & receyueth gladlye the outwarde consolacion. But whan it begynneth perfitly to ouercome it selfe, & to walke mightily in the waye of god than it extemeth the labours / or trowbles but light, the

Chapter IV — of the propre consideracion of man

There shulde no vertuous persons haue great confidence in theyr 8 temptacion we lacke bothe grace and wysdome of true iugement; the spirituall lyght that we haue is but lytel / & yet we lese it soone by our necligence. And dyuers tymes we be so farre ouersene, that we wyll not or can nat perceyue our propre blyndnes. dyuerse tymes we 12 be euyll in our dedis, & in defence or excusacion of them we be worse. There be dyuers that estymate / and thynke theyr dedes be done of zele / and charite, the whiche they do by immoderate passyon and carnalyte. we be redy to repreue smalle offences in our neygh- 16 boure & to excuse oure propre great offences; we be redy to note the iniuries that be done to vs, but we consyder nat what other suffreth of vs. If we wolde consider well our propre offences, we shuld more paciently suffre & iuge the defautes of other. The vertuous person 20 considerynge howe he shall gyue accompte of his propre offences, considereth but litell the offences of other, for whome he shall nat answere. Thou shalt neuer be inly deuout without thou kepe sylence of other mennes warkes & wordes / & dylygently beholde thyne 24 ¹owne. If thou gyue thyne attendaunce to god & to thy selfe only, the outwarde conuersacyon of other shall the lesse moue the / where art thou whan thou arte nat present to thy selfe? If thou consider al other thynges, thy selfe nat considered, what shall it auayle the? 28 Thou shalt profyt specially in gostly lyuinge if thou preserue thy selfe fro tumultuous wordly occupacion, & that religious soule may nat greatly profyte gostly that moche applyeth it selfe to seculer occupacyons. Let nothynge be so derely accept to the as thy lorde god 32 or thynge ordered to hym, and estymate all delectacion or plesure of any creature nat ordred to hym but vayne / a soule that perfitly loueth god / & reputeth all thinge vnder god & his seyntis but smale of price. god of his incomprehensible goodnes replenisheth the worlde, 36 & is the perfite solace of soule and gladnes of herte.

Chapter V

He consolacion of a good soule is in consyderacion of a good & clere conscience. Laboure euer to haue a good conscience / and 10 than thou shalt be contynuallye in gladnes, & myghty to bere pacyently aduersitees. For a good conscience is euer glad amonge aduersitees & contrarywyss an euyll conscience is euer ferefull/ 1 leaf 30, sig. E. ii.

Of the Love of Jesus above All Things. impacyent and inquyete. Thou mayste rest surely if thy herte beinge right repreue the nat. Be no tyme glad but whan thou doest well. The euyll people haue neuer true or perfyte rest, ne perceyueth nat the inlye peas of mynde; for as oure lorde sayth by his prophete 4 Isaie / there is no sure peace to wyckyd people; and yf they thynke they be sure ne doubte nat aduersyte, hauynge so great confydence in theyr selfe that they thynke nothynge may remove them from their estate. Haue no confydence in suche maner of people; for 8 withoute they be retourned from theyr iniquite thou shalt se the wrathe of god fall vpon them / and theyr subtylyte / and false way shalbe made vayne, and theyr thoughtis shall perisshe and they also. It is nat greuous for a perfyte louer of god to ioy in tribulacion, 12 for that is none other but to ioy in the crosse of Iesu cryste. The honour or ioye that is gyuen to man of man is but of smale quantite; and there foloweth that ioye, for the mooste parte, heuynesse. The ioye of good people is in the conscience of them/ and nat in the 16 vayne commendacion of men / and the gladnes of theym is of god and in hym & theyr ioye in vertu & of good lyfe. Tho that desyre the true & eternal ioye forceth lytell of temporall felicite. That persone hath tranquilite & reste of herte that nother desyreth wordly 20 commendacion, ne forceth nat of temporal commendacyon / thou art nat more holye if thou be commended, nor lesse vertuous if thou be dispraysed; and whan soeuer thou be commended or dispraysed / thou arte as thou art; & as our lorde the sercher of secrete myndes knoweth 24 the, so thou art vertuous or vicious; & if thou consider well what thou arte withinforth, thou shalt litel force of the outwarde langage of the people / man beholdeth the outwarde parte of the / but god beholdeth the hert/man considereth the warkes, but god the entent of euery 28 dede. It is a good sygne of a meke soule, that euer dothe & yet extemeth it selfe to do but litel or nought. that soule that inquireth nat nor desyreth nat outwarde testymony for it selfe, it is a signe that it hath commit it selfe holy to god / the probacion of a vertuous 32 soule standeth nat in the commendacion of their selfe / but of god. The state of the inly vertuous man is pryncypally to order his mynde to god by obeidence & loue, & be at liberte from all outwarde

Chapter VI — inordinate affeccions & desyres

B Lessed is that soule that perfitly knowynge Iesu crist loueth hym aboue all thynge / and for his loue contempneth it selfe / as it is fittynge that a kynge be most princypall in his owne reame. So it 40 is accordinge that Iesu be ordred as a princypall in the soule of man, the which is his realme, as he sayith hym selfe in the gospell of Luke. The kyngedom of god is within you; that is to saye, in the sowle of a feythfull louer of Iesu. The loue of a creature ys vayne and 44 1 leaf 30, verso. 2leaf 31, sig. E. iii.

II. viii.] Of the Familiar Friendship of Jesus. vnstable / but the loue of iesu. is feythfull and perseueraunt. That persone that wyll rest / or be supported of a dysceyuable or roton staffe muste of necessite fall therwith /& contrary wyse be a soule 4 neuer so feble / or frayle / if it wyll rest or applye it selfe with all spirituall strengthe therof to Iesu cryste, it shalbe perfitly stablished & made stronge in hym/loue hym & kepe hym before all other. For if all other frendes forsake the/he wyll nat leue the, ne suffre 8 the fynally to perisshe. And thou must sometyme of necessyte be departid from all thy frendes of this worlde. But indeuour thy selfe to kepe this great frende Iesu, and thou shalt nat be seperated frome hym neyther lyuynge nor dyinge, & thou shalt fynde hymn so 12 feythfull to the that whan all other fayle of socour & helpe towarde the, he shall neuer fayle. And if thou wylte auoyde all inordinate loue of creatures, iesu wil gladly inhabite or abyde with the. what so euer thou do to man or receyue of hym, nat ordred to iesus, is as 16 vayne & loste. Be nat adherent ne put nat thy confidence in that thynge that is as an holowe stocke or a rede, hauynge no substaunce to susteyne the; euery man lyuynge in a mortall body, sayth our lorde, is resembled to hay. And all his bodely pleasure shall sone 20 fade and fall, as doth the floures in the medowe / If thou attende & gyue hede to outwarde apparaunce of man, thou shalt sone be disceyued. If thou wylt busily seche solace & lucre / thou shalt fynde many tymes displeasure & detryment. If thou seke thy lorde iesu 24 in euery thyng, thou shalt truly fynde hym. And in lyke wyse if thou seke thy selfe / thou shalt fynde thy selfe, but to thy distruccyon. For he that laboreth to haue all other thynges & iesu contempne, is more ennemnye to himselfe than all his aduersaries ouer 28 all the worlde mai be.

Chapter VII — of the famylyer amyte and loue

of lesu criste. Hat soule that hath the gracious presence of Iesus hath all w thinge that is good without any difficultes, prone & redy to euery vertuous operacion : & where iesus is nat present by his grace / there is euery dede of virtue in maner peynfull. There is no perfite inly and goostely connsolacyon / but whan iesu speketh in the 36 religius soule / dyd nat mary Mawdeleyne aryse sone whan Martha had shewed hir that hir mayster cryste iesu was nyghe and clepid hir? That may be called an happye houre whan cryste calleth a soule from lamentacyon / and wepynge, & specially of mynde. O thou 40 soule, howe harde & vndeuoute arte thou, whan iesu is nat with the by assistence of his grace. It is nat more domage to lese his grace/ than all the worlde: what may the worlde auayle the without the grace of the maker therof? It is in maner a peyne of hell to be seperate fro 44 iesu /& it is a plesaunt paradyse to be vnyte and knitte with hymn by 1 leaf 31, verso. 2 leaf 32.

Of the Want of all Comfort. grace. And there shall none aduersite ne other enemye ouerconie the as longe as Iesu is with the and that soule that seketh hym and fyndeth hym hath founde the tresour of all tresoures; and if thou lese hym, thou haste more domage than thoughe thou shuldest 4 lese all the worlde / That persone may be called moost poore that hathe nat iesus and he is mooste ryche that hath hym by grace / it is great wisdome and cunnynge to be conuersaunt with iesus, to kepe hym with the. Labour to haue perfite mekenes and to be quiet / & 8 deuoute & iesu shall abyde with the. If thou apply thy desyres inordinatly to outwarde thynges / thou reiectis the inwarde grace of iesus and than thou shalt be full desolate of true amite and frenshyp for withoute his grace & gostely conforte / thou shalte neuer 12 haue perfytly gostely gladnes in hym afore all other / And ¹also we shulde rather wyll to haue all the worlde contrary to vs than to offende hym. Amonge all thy dere & speciall frendes chose iesu as most dere, feythful & special, whom thou shuldest loue for hym selfe / 16 & all other inordre to hym. For ther is none other but he that hath all degrees of goodes & amyte but he alone, & therefore in hym & for hym loue both thy frendes & also thyn enemyes, & praye for them that they may knowe god & perfitly loue hymn. Neuer coueit to be 20 commended & loued singulerly, For that of ryghte belongeth to our lorde to whom none may be compared. Mixe neuer thy loue with any inordinat loue of creatures, if thou wilt knowe howe swete Iesus is. But none may taste of his swetnes without he be preuente with 24 grace, & specially called of our lorde, all other callynges sette aparte, so that thou singulerly abyde with hym alone. whan the grace of our lorde cometh to a soule / than it is made stronge to euerye thynge that vertue requireth / & whan grace deperteth fro the soule it is 28 faynt & frayle, vnapte to do or to suffre that vertue commaundith, but it be with great difficulte & peyne; but yet leue nat those dedes of vertue & dispayre nat, but conforme thy wyll to the pleasure of Iesu crist. For after wynter foloweth somer / after the night the 32 day, after the tempest the fayre wether.

Chapter VIII

consolacyon. T is no great maystry to contempne the consolacyon of man whan 36 that the soule is preuent with heuenly comforte, but sothely that soule is full 2 harde bested that is desolate of comforte bothe of god and man and yet if it can paciently suffre this for the loue of oure lorde, it deserueth to be conforted of hym / what great mystery is it 40 to be mery/and deuoute whan thou perceyuest the grace of god in thy soule redye to helpe the? That soule rydeth full pleasauntlye whome the grace of our lorde supporteth / and bereth vppe. what maruayle is it if that soule be nat ouercharged with tribulacyon that 44 1 leaf 32, verso. 2 leaf 33.

Of the Want of all Comfort. is supported of hym that is omnypotente / and is conueyed by his infynyte wysdome? we be gladde to haue consolacion and supportacion in all our lyfe and labours, and sory to be without them or to forsake 4 our owne propre appetyte / and pleasure. The holy martyr, seynt Laurens, was so feruent in the loue of our lorde that he gladly forsoke nat alonly the worlde & his speciall beloued frende and preste Sixtus/ but also his mortall lyfe by passion moost terryble and ferefull; he 8 ouercame the loue of man by the loue of his maker, & he made commutacion of transetory consolacion & lyfe for euerlastinge & solacious lyfe / Here we may lerne to conferme our wyll to the wyll & plesure of god, whan he of his grace taketh to his mercy any of our frendes, be 12 they neuer so dere & specyall to vs. For lyke as we come to the worlde by his wyll & commaundement, so we must departe fro this mortal lyfe & temporall cohabitacion. It is no lytel ne shorte batayle a man to ouercome himselfe, and to ordre all his affeccions to the 16 pleasure of god. The veray true louer of god / & studyous desyre of vertu is nat besy ¹to acquyre wordly consolacion or sensuall pleasurs ne bodelye delectacyon, but rather glad for the loue of god to exercyse theyr selfe in harde & paynfull labours: whan the spirituall & deuyne 20 consolacion is graunted to the for a tyme, repute that of his goodnes & nat of thy deseruynge: be nat therof ioyfull to moche, ne presume therof vaynly, but be therof meke and circumspecte & timerous in all thy actis / for that houre shall passe, & temptacion & tribulacion shall 24 come. And whan they come, take nat immoderate thought or sorow, ne in no wyse dispeyre nat / but mekely & paciently abyde the deuyne consolacion, for he ys of power to graunt to the more abundaunce & contynuaunce of spyrituall consolacion & swetnes than thou hadest 28 before. And marueyle nat of suche altercacion in thy mynde, for thou arte not the first that hath had experiens of these / for the holy seyntes, prophetes / patriarkes & appostels haue had lyke altercacions of mynde, somtyme mery by dyuyne consolacions, & somtyme proued 32 by withdrawynge of consolacion, & belapped with tribulacion & vexacion. The prophete Dauyd (hauing the consolacious presence of the deuyne grace) sayde he shulde neuer be remoued therfro without ende, &anone whan he had experience of the absence of this grace, he sayde 36 to our lorde, thou hast withdrawen thy delectable chere of thy presence, & I am made desolate / & troubled: betwene those .ii. extremites of ioy & trybulacion take we no defence, but rather pray we with Dauid sayinge, I shall nat cesse to crye to the for merci, & I shall 40 mekely pray to the, my lorde god so fynallye he procurid the frute & effecte of his prayer, as he testifyeth, saying, our lorde hath harde me, & hath mercy of me / & is made my helper, & after sayth / good lorde thou hast turned my sorowe into ioy, & thou hast belapped me with ioy. 44 If almyghty god hath in this wyse delt with the great excellent seyntis, we that be of smale reputacion may take therof confidence of in god, though we haue somtyme feruour of spirit, & somtyme lacke of 1 leaf 33, verso, 2 leaf 34.

Of Gratitude for the Grace of God. deuocion & spirituall consolacion / for his spirite of holy consolacion cometh & depertith at his pleasure, as the holy man Job sayth, Thou graciusly vysytest him in the morowtyde, and shortly afterwarde thou prouydest hym by mater of pacience. And therfore wherin shall I 4 truste, or in whom shall I haue confidence but in the great mercy of god/& hope of the heuenly helpe? If I myghte haue the assystence of good deuoute men / the helpe of holy bokes / and the royall & noble prosesse of scripture / also incyted to deuocion by the meane of 8 swete melodyous songe / all those thinges may lytell auayle / whan I am lefte to my frailte & pouerte without grace / than there is no better remedy but by pacience to remoue our owne wyll & conferme vs to the wyll of god. Johan Gerson, the auctour of this treatyse, 12 sayth: he neuer had knowlege of religious person, but he had at somtyme subtraccion & demynucion of gostly swetnes, feruour & deuocion. There was neuer religious soule so illumined or su rauisshed in the vision of our lorde but it was proued by temptacion 16 other afore or afterwarde. For ther be none worthy to haue the hye deuyn contemplacion, but if they be exercysed first with some tribulacion for the loue of god / it is prouyded by the great wysdome of god to the electe soules, to haue temptacions as a signe or token of consola 20 cion to come. For to those that be prouyded pacyently by tribulacions be promysed of our lorde heuenly rewarde & consolacion, as it appereth by the sentence of the holy gost shewed by the mouthe of the holy euangelyste Iohan, seyinge, whosoeuer ouercometh tribulacion by 24 pacience, vyce & synne by resistence, shalbe fedde with the frute of the tree of lyfe, that is with the clere deuyne vision & vnspekable fruicion of the blessyd godhede /& also the deuyne consolacion is graunted vnto man for to make hym more stronge to suffre aduersite. And 28 anon folowith temptacion, lest that man take any elacion of the gostly consolacion. The deuyl slepith nat, ne the fleshly apetitis be nat yet mortified & therefore prepare thy selfe to batell, for thou hast

Chapter IX — enemies on euery syde, he that neuer lesith to assayle the

graces. Hy secheste thou reste, whan thou arte ordeyned in this lyfe to w laboure. Apply thy selfe more to pacience than to consolacion / 36 or pleasure to the crosse of penaunce rather than to temporall ioye / and pleasure. There is none so seculer or wor[1]dly, but if they myght haue contynuaunce of spirituall consolacion they wolde gladly accepte it, For the spyrytuall Ioyes excede all other wor[1]dly consola- 40 cions & bodely pleasures. All wor[1]dly & bodely plesurs be transetory & mixte with somdele of vnclenes. But the spirituall plesurs & desyres be 2pure, honest, & ioyfull, procedynge of vertues, & graunted of our lorde alonlye to pure & clene myndes. But this tranquylyte 44 1 leaf 34, verso. 2 leaf 35, sig. F. i.

: Of Gratitude for the Grace of God. of gostely consolacions is many tymes ouerflowen by the outragious tempestis of temptacion. The false lyberte of lyuynge, & great confidence in our owne selfe, be two thynges moche contrary to heuenly 4 visitacion & consolacion. Our lorde shewith his goodnes to man, grauntynge to hym the grace of gostely consolacion. But man sheweth his vnwyse neclygence / whan he withdraweth condigne thanke, ne imputeth nat this grace only to oure lorde, & therfore we be nat 8 worthy to haue his mercyfull grace to abyde with vs. Grace is euer graunted to the meke soules that euer be redy to yelde thankes to god for his mercyfull benefaytes / & contrariwyse grace is withdrawen fro the vnkynde & the elate persone. I desyre nat to haue that conso- 12 lacion / by the which the compunccion of hert may be mynysshed / or remoued/ne that desyre or loue that withdrawith contemplacion & inciteth my frayle soule to elacyon / euery excellency is nat holy, ne euery desyre pure ne euery swetnes good & holsome. 16 Ther be dyuers thynges full dere to man that be nat accepte to god we shuld accept gladly the grace wherby we may be made humble & tymerous to God and more prompte to forsake our propre appetytes & wylles. That soule that is perfytelye en- 20 fourmed with the rewarde of grace & lernyd with the rod of subtraccion of grace, hath none audacite to ascribe any vertu or grace to it selfe, but rather it reputeth /& confesseth ¹it selfe pore and naked/yelde thou to god that is his, & to thy selfe that is 24 thyne: that is to say, thanke our lorde for his graces & thy selfe for thy synne for the whiche iuge thy selfe worthy for to haue peyne &subtraccion of grace. There may no soule attayne this hyghe degree of grace or perfeccion, ne stande therein without it grounde it 28 selfe in humylyte & obedyence. Tho that be moost precious & highe in the sighte of god, be moost vyle & lowe in theyr propre consideracion/ & the more precious that they be in grace the more meke they be full of trouthe of heuenly glory, nat auidious of worldly vanite. 32 Tho that be roted & perfitly fixed in the drede & loue of god, maye nat in no wyse be obstynate or prowde. And tho that ascribe all the goodes that they receyue to almighty god, they be nat desyrous of the vayne commendacyon of man, but they rather desyre the glory & 36 commendacion which is of god alone, and they labour that god be honoured & loued of all his sayntes, & they referre all theyr labours to the same ende. Be thou kynde in yeldyng thankis to god for the smale benefaytis, that therby thou mayst deserue more great and 40 profitable graces. Repute the lest gyftes of god great, and the naturell lyfformytees and specyall tokyns of loue / for they be medecyns & meanes to meke our selfe. If we wolde consider perfitly the honour and dignite of the lorde that graunteth vs those gyftes, we shulde 44 exteme no gyfte lytle ne vyle. Howe may we Iuge that thynge lytell i acceptacion that is gyuen of that great kynge, maker & gouerner of the worlde, with 2out whose wyll & prouidence there falleth no 2 leaf 36, sig. F. ii. 1 leaf 35, verso.

Of the Fewness of the Lovers of the Cross. lefe fro the tre. And therefore he gyueth to dyuers of his electe people peynes, tribulacions bodely & gostly, as menes of euerlastynge promocion. who so euer desyre to retayne the grace of god, let hym be dyligent in yeldynge thankes for the graces that he hath receyuid. 4 And euer apply thy selfe to wysdome & mekenes, lest that thou lese the grace that thou haste receyued. If it fortune by temptacion or fraylte to be withdrawen from the say inly in thy soule that thou hast deserued the subtraccion therof, & paciently & humbly pray for 8 the recouerynge therof: thou mayst nat by thy propre merytes be restored to the mercy & grace lost by synne, but by the meane of

Chapter X — faderly pyte & moost mercyfull passion of Iesu cryste

of the crosse of Iesu. Hesus, the heuenlye kynge, hath many louers of his heuenly kyngedome: but there be fewe that wyll take his crosse & folow hym. There be many desyrers of his consolacion, nat of his trybula- 16 cion; he hath many redy to be parteners of his table & repaste, but none of his abstinence & penaunce. All men wolde be glad to haue ioye with hym, but there be nat many that desyre peyne / & tribulacyon for his loue. Many foloweth hym to be parteners of the 20 fraccyon of his brede, but there be fewe that wyll paciently drynke with hym of his chalice of trybulacion. And many maruelously commende hym for his great myracles, but many of theym be lothe 1to folowe the shame & vylete of his crosse. There be many that 24 folowe hym in prosperite, & loue & blesse hym as longe as they receyue of hym prosperite and consolacion. And if he withdrawe hym selfe for a seson fro them, by shewynge no tokyns of plesure or consolacion, they fall soone to lamentable complaynynge & despera- 28 cion. Tho that loue that lorde nat for prosperite ne consolacion of mynde alonly, but principally for hym selfe, they blesse hyın as hertely in temptacion & tribulacion, or any other necessite, as they do in theyr perfyte prosperite. And if he shulde gyue to them euer in 32 this worlde aduersyte, yet they shulde euer loue and thanke hym. O howe myghty is the pure loue of Iesu nat permixed with any inordinauns of fauour or affeccion. Tho that seche of god pryncipally by prayer or any other vertuous pleasure, bodely or gostly, may be 36 called rather couetouse marchauntis / than liberall louers: the reason hereof we may perceyue, for tho persons applie theyr seruice / & loue to our lorde for his benefaites, & they serue & loue the benefaites afore god / & they loue the benefaytes & gyftes in that they be profit- 40 able to theyr selfe / & so suingly they may rightfully be called louers of theyr selfe rather than of god. It is ful hard to finde any person so spirituall that is perfitly fre from all inordinate affeccions. That persone shulde nat be profitable or desyrer only of those that be nere 44 1 leaf 36, verso.

Of the King's Highway of the Cross. hym, but of the farre extremytes of the worlde. If a person were so vertuous that he wold leue all the worldes substaunce, & do great penaunce & had all knowlege, and were feruent in deuocyon, ¹yet 4 he shulde nat atteyne the most excellent & great perfeccion in lyuynge, to the whiche he may nat aproche without, all other thynges forsaken, he vtterly renounce his owne selfe & holy forsake his owne wyll & lyuynge, & beinge at liberte & fre from all pryuate & seuerall 8 affeccions & desyres; & whan thou hast done all that thou knowest to be don, exteme & iuge thy selfe as thou hadest of thy selfe no thynge done, & as the auctour of truthe, our sauyour, sayth: whan we haue done that is possyble to be done, yet we be of our selfe 12 vnprofitable seruauntes, & nat worthy to be rewardid but of his grace than we, beynge pore & frayle in body & soule, voyde of all meritorious vertue, may conueniently say with the prophete Dauid, I am desolate & pore. There is none more ryche, none more fre, 16 ne at lyberte, nor more of power than the soule that knoweth it selfe, & wyl be redy to forsake nat [only] all wordly thynges, but also it selfe, & repute & iuge it selfe moost vyle of all other.

Chapter XI — of the royall & victorious waye

of the holy crosse. Here be many that repute the wordes of oure sauyour harde and peynefull, whan he sayth we may nat be his disciples without we denye and renounce our owne wyll, and take the crosse and 24 folowe hym. But it shalbe more peynefull and sorowfull withoute comparison for to here the wordes of mouthe in the extreme & last iugement/whan he shall pronounce the wordes of perpetuall dampnacyon, sayynge to the reprobate creatures: Go ye fro2 3 me for euer, 28 to be in perpetuall fyre, that is ordeyned for the deuyl & his aungels. Tho that now here the worde of god and be gladde to folowe it/ than they shall nat be astonyed of theyr owne partye herynge the wordes of dampnacion of the reproued people; whan our Lorde 32 shall come to deme all the worlde, the sygne of the crosse shalbe heuen, and so those that be true seruauntes of the lorde that was crucifyed & at that day hauynge his conisaunce or signe, that is to saye, the crosse of penaunce, than may they haue full sure accesse to 36 hym, theyr maister & Iuge / why ferest thou to take the crosse of shorte penaunce, wherby thou mayste come suerly to the perpetuall ioyfull kyngdome / in the vertue of the crosse is spirituall helthe & lyfe, proteccion from oure enemye/& infusion of heuenly swetnes the 40 strength of mynde, the ioy of the spirite / there is profitable & excellent vertu with perfeccion of holynes of lyuinge. There is no helthe of the soule ne hope of heuenly lyfe / but by the vertu of the crosse / and therefore take the crosse of penaunce, & folowe Iesu thy leder into 44 euerlastyng blysse. He hath gone before the, berynge the crosse /& 1 leaf 37, sig. F. iii. 2 Orig. fro- 3 leaf 37, verso. : 5

Of the King's Highway of the Cross. therupon for thy loue suffred deth / than take the crosse of tribulacion, sikenes, or other diseases, & desyre to suffre deth for his loue / if thou wilt be assembled to hym in pacientlye sufferynge peyne, trybulacion & deth / than thou shalt be pertener of his plesure, 4 consolacion, & perpetuall lyfe & ioy. Than beholde what vertue cometh by the holy crosse & what habundaunce of grace by the ardent desyre to suffre deth for the loue of our lorde. There is none other way to come ¹to lyfe & inly peas / but by the way of the crosse 8 of penaunce & contynuall mortificacion of our rebellious sensuall partis. Go whether so euer thou wylt, & enquyre what soeuer thou desyrest, but thou shalt neuer auowe the vnder the fende a more excellent & sure way than by the way of imitacion of the holy crosse / Dispose thy, 12 selfe & order euery thynge after thy propre wyll & desyre / & thou shalt fynde thou must euer suffre other frely & by thy wyl, or violently & agaynst thy wyll; & so thou shalt nat auoyde the crosse, outher sikenes & peyne in thy body / orellis by tribulacyon in thy 16 soule. Somtyme our lorde deleth with the as he wolde forsake the/ and somtyme by his wisdome he suffreth the to be iniured & vexed of thy neyghbor, & somtyme of thyn owne selfe; and there is no remedye ne alienation, but thou must paciently suffre tyl it plese the 20 great phisicion to sende alegians & remedye to the. For he wyll that thou lerne to suffre trybulacion, that therby thou mayst be made more humble, & holy conuerte thy selfe to hym. There be none that perceyueth, or inly or hertly foloweth the gloryous passion 24 of crist, as tho that for his loue or the profit of theyr soules hath had conformable peyne. This cros of tribulacion is euer redy, & abydeth the in euery place, & therefore thou maist nat auoyde it in any place; for if thou were secluded fro all the worlde / yet thou shuldest 28 haue experience of this crosse of trybulacyon in thyselfe. Conuerte thy selfe to those aboue the /orellis to those that ben vnder the / and about the, and loke within the. And in all those / thou shalt fynde the crosse of temptacion and tribulacion / and therefore it is ex- 32 pedyent to the euer to arme thy selfe with pacience, yf thou wylt haue inly peas and the crowne of perpetuall tryumphe and ioye. Endeuoure thy selfe to bere this crosse of tribulacion pacyently / and it shall susteyne the myghtylye, and lede the to a ioyfull ende, where 36 thou shalt neuer bere the burden of any kynde of tribulacyon or temptacion. If thou bere this crosse agaynst thy wyll / than thou berest a burden that more chargeth thy selfe / & therfore, in as moche as thou must of necessite bere it / applye thy selfe that thou paciently 40 susteyne it/ and doute the nat if thou abiecte it / & put it away, but thou shalt haue another, & parauenture a more heuy and greuous to susteyne: thynkest thou to auoyde that neuer mortall creature yet might escape? What saynt, fro the begynnynge of the worlde to this 44 day, hath come to heuen without this crosse of tribulacion? No, nat the sonne of god, oure sauyour, the whiche from his firste comynge 2 leaf 38, verso. 1 leaf 38.

Of the King's Highway of the Cross. into this worlde vnto his departynge, was nat the space of one houre alyenate from the peyne of the crosse and try bulacion. It was behouable that cryst shuld suffre deth and aryse agayne / and so to 4 entre into his glorye. How shuldest thou, synfull creature, thynke that thou shuldest go to heuen by any other waye than by the playne/ryght and hygh kynges waye, that is to saye the waye of the crosse? Desyreste thou to come to heuen by pleasure & Ioye! 8 Nowe seth the ledar of lyfe, with all his martyrs, haue paste by the way of trybulacion and the crosse, who so euer ¹intende to come to heuen withoute the way of trybulacion & the crosse, they erre from the ryght waye, for all the way of this mortall lyfe is full of myseres 12 & crosses of tribulacion. And euer the more a soule profiteth in vertue, the more peynfull crosses and greuous trybulacions it shall fynde, partly for the fende assaileth more fiersly those persons whon he seeth encrese more in vertu. The seconde cause is for the more 16 strongly a soule encreasith in vertu, the more desyre it hath to be eleuate frome the incommodytees of this temporal exyle, and to be at lyberte in the perpetuall ioy & propre countrey. But the soule thus vexed with many folde affeccion, may syngulerlye be reconfortyd 20 whan it perceyueth that, euery trybulacyon pacyently and by grace ouercome, it shalbe rewarded with the frute of euerlastynge lyfe. And euer the body is punysshed with peyne and trybulacyon, the more shal the soule receyue of spirituall strengthe & consolacion.2 24 And somtyme the soule is so reconforted in aduersite and tribulacion that it wolde nat be without them, considerynge that therby it is made confortable to oure sauyoure Cryste. And also it consydereth well that the more peyne and tribulacyon it may suffre for his loue/the 28 more acceptable it shalbe in his syght. Howe may this be, that man by pacience suffereth and desyreth that nature fleetli / and hateth? nat by no vertue in man, but by the synguler grace of Iesu cryste. It is nat the naturall appetite of man to loue and suffre a peynefull 32 crosse, to chastyse the bodye / and subdue it to the seruyce of the 3spirite, to fle honours & gladly accepte repreues & iniuries, to dispyse hymselfe and desyre to be dispysed, paciently to suffre all aduersitees, with shames & repreues / & to desyre no prosperite in 36 this worlde. Beholde thy selfe well & thou shalt well perceyue that if thou haue those thynges aforesayde, thou hast nat them of thy selfe; but if thou wilte applye thy selfe & haue confidence in god, he shall sende the fro heuen, that thou shalt haue these vertues; & 40 also thy sensuall partys with the worlde shall be made subiectes to the /& if thou wylt arme thy selfe with the quycke feith & the crosse of iesu cryst, thou shalt nat nede to fere the enuyous subtylte of the feende / than prepare thy selfe as a feythfull seruaunt of iesu criste, 44 to bere his crosse constantly consideringe how he, thy lorde, dyd bere it for the peynfully & mercifully; order thy selfe to suffre mani 3 leaf 39, verso. 1 lenf 39. IMITATION. 2 consolacion, orig.

Of the King's Highway of the Cross. aduersitees iniuries & wronges in this miserable life, & so thou shalt haue hym with the where so euer thou be, also thou shalt fynde hym where so euer thou hyde the. Than if thou desyre to be dere & a frende to thy redemer, & haue parte of his consolacion / 4 desire affectually to drinke with hym of his chalys of trybulacion; desire no consolacion ne prosperite but at the wyll of god, & order thy selfe to suffre tribulacions / & repute them as the moost speciall consolacyons / for they be the redy meanes to come to the heuenly & 8 perpetuall consolacions / whan thou comest to that degre of pacyence, that tribulacion is swete & plesaunt to the for the loue of God / than exteme thy selfe in good state / and that thou hast founde paradyse in erth / And as longe ¹as it is greuouse to the to suffre, & enforceth 12 thy selfe to fle tribulacion, so longe thou art nat in the perfyte state of pacience; and wheresoeuer thou fleest, thou shalt fynde trybulacion nere that followeth the. If thou ordir thy selfe euer to suffer paciently & to haue remembrance of thy dethe/ than thou shalt perceyue thy 16 selfe in good state, & also in quietnes & reste. If thou were so perfite that thou were rauysshed spiritually with Paule into the thyrde heuen, thou shuldest nat be sure therebye to be without aduersite. For our sauyour, spekynge of Paule, saythe: I shall shewe hym howe many 20 thynges he shall suffre for my name. Than if thou wylte serue and loue thy lorde perpetually, thou must nowe suffre & say many tymes to thy selfe: wolde to God I were able to suffre for the name of my swete lorde Iesu. For thereby thou shuldeste gyue occasyon of 24 speciall edificacion of thy neyghboure, great glorye to thy selfe, and exaltacion of gladnes to the holy aungels. All people in maner recommende pacience; but there be fewe that wyll vse it. Thou that takest great labours on the, and sufferest moche for the loue of the 28 worlde/ and worldly thynges, by great reason thou shuldest be glad to suffre a lytle for the loue of the moost true louer, criste. And euer the more thou mortifye discretely thy selfe, the more thou begynnest to lyue in the sight of god. There is no persone apte to 32 comprehende heuenly thinges without they submit their selfe to suffre aduersyte for the loue of criste. There is nothynge more profitable for thy selfe & acceptable to god, than to be pacient & glad to suffre for the loue 2of hym. And if prosperite & aduersite 36 were put in thy eleccion, thou shuldest rather chose aduersyte / than desyre to be recreate with many consolacions; For by aduersite thou arte made conformable vnto Cryste & all his seyntes. Our meryte & perfeccion of state standeth nat in great, plesaunt, & delectable 40 consolacyons, but rather in greuouse temptacions & tribulacions, & penalite of lyfe. If there had be any more expedient meane to the helthe of man than to suffre peyne / & tribulacion, our lorde crist wolde haue shewyd it by wordes & exaumples. But he exorted his 44 disciples / & all other that wolde folowe hym to heuen, to take the 1 leaf 40. 2 leaf 40, verso.

Book III

Chapter I — Of Christ's speaking inwardly to the Soul

Of Christ's speaking inwardly to the Soul. crosse as the moost medyate meane to folowe hym, sayinge, who that woll folow me to heuen, they must denye theyr owne selfe, forsakinge theyr propre wyll, & take the crosse of penaunce & folow me. After 4 all these thinges redde & perfitlye serched, it foloweth as a fynall conclusion that it is behouable to vs to entre into the kyngdome of heuen by many tribulacions. ¶ Here begynneth the .iii. boke. 8¶ The firste chaptre conteyneth the inwarde spekynge of our lorde Iesu criste to mannis soule that he hath specially chosen. O, sayth suche a feythfull soule, I shall attende / & here what our lorde shall speke in me / blessyd is that soule whiche herith our lorde god speke in it and that conceyueth of his mouth a worde of consolacion. Blessyd be the eris that here the styll spekynge or rownynge of almyghty god / and pondereth nat the 16 dysceytfull callynge or pryue mouynge of the worlde / blessyd be the eres that rest nat in the flaterynge / or wordly voyce outwarde flowynge, But rather herynge trouth that spekith and enfo[r]meth mannes soule inwardly. Blessyd be the eyen that be shytte to the delectable syght of 20 outwarde or wor[1]dly thynges, and that gyue hede deuoutly to gostly thynges. Blessyd be they that by grace and by the lyghte of soule perceyue the true inly entent of scripture, & that prepare them dayly by exercyse of soule to conceyue the celestiall priuetees. Blessyd be 24 they that labour busilye in soule to beholde & loue god almyghty & his pleasure in all thynges, & for that auoyde from them all wor[1]dlye busynes or desyres that let such deuocion. O thou, my soule, attende & gyue hede to the premysses, and shyt thy senses or sensuall partes, 28 that thou mayst here gostely what thy lord speketh in the inwarde inspiracion. The lorde & louer saith to the, I am thy helth & peas & lyfe euerlastynge, Ioyne and knytte the surely to me / & thou shalt fynde rest and peas of conscyence and, after this, euerlastynge peas 32 & lyfe. Forsake the loue of foule & transetory & erthly thynges, & dilygently seke euerlastynge thynges. what be all temporal thynges but disceyuable, and what may any creature helpe the if thy lorde god that made the forsake the/ wherfore refuse thou all wordlye 36 thynges, & ioyne and cleue by clene and sted fast loue and seruyce to almighty god, thy redemer, that thou 2maist hereafter attayne the eternall felicite in heuen. 15 # 1 leaf 41, sig. G. i. 2 leaf 41, verso. 0 2

Chapter II — Of the Truth speaking to the Heart

Of the Truth speaking to the Heart. iii. ¶ The seconde chaptre, howe treuthe speketh inwardly to mannes soule without noyse. A Deuoute soule, after that it hath harde the swete instyllaunt spekynge of his lorde god, as a man inflamed with loue, desyreth 4 more longer speche with our Lorde, sayinge with the Prophete Samuell thus Speke, good lorde, for thy seruaunt is redy to here the I am thy seruaunt, gyue me vnderstandynge to knowe thy commaundementes & sayinges. Bow & make my hert & soule to fele 8 & folow thy wordes, & instyll into my soule thy holy techinge & wordes, as the dewe droppeth vpon the grasse. I say nat as the chyldren of Israell sayd to Moyses: Speke thou to vs & we shall here the gladly; let nat our lorde speke to vs lest we dye for drede. So 12 be it nat with me, good lorde. But rather I beseche the humbly & desirously with the prophete Samuel that thou vouchesaue to speke to me thy selfe. I shall here the. Let nother Moyses ne none other prophet but thou, good lorde, the inwarde inspirour of all prophetes, 16 speke to me & in me, For thou only without them maist perfitly teche me. They without thy goodnes can nat profyte me. They may well profer & vtter thi wordes, but they cannot gyve the spirite of vnderst[and]ynge; they profer fayre wordes, but if thou worke nat 20 with theym, they make none ardoure inwarde; they shewe fayre letters & wrytinges, but thou alone openest theyr sense; they profer great misteries, but thou alone openest the clere vnderstandinge of them. They shewe thy commnaundementes to be fulfylled, but thou 24 alone helpest vs by thy grace to perfourme them. They shewe vs the way that we shulde walke in, but thou alone doest comforte vs to go ther in; they worke only withoutforth, but thou only illumyniit within forth. They only water outwardlye / but thou gyuest vs the 28 frute of grace & good workes. They crye & speke to vs in outwarde wordes / but thou gyuest vnderstandinge of that we here: wherfore I beseke the that I may here the speke to me / & nat moyses, lest I dye & be voyde of the frute of good lyuynge, if I be only outwardly 32 monisshed & nat inflamid inwardly, that nat thy worde be only herde & nat fulfyllid indede / knowyn / & nat loued / beleued & nat kepte / & so be to me dampnacion / speke thou, good lorde, to me & thy seruaunt shalbe redy to here the; for thou hast the wordes 36 of eternall lyfe shyt in the. Speke to me, I beseche the, the wordes of consolacion & comforte to my soule, & to the amendement of my lyfe to thy euerlastynge laude & praysinge in heuen. The .haptre, howe the wordes of God shulde be 40 mekely herde/ & howe many ponder them nat in theyr conscience. 1 leaf 42, sig. G. ii.

Chapter III — Of hearing God's Words with Humility

Of hearing God's Words with Humility. Our lorde speketh to his deuoute seruaunt, sayinge thus / My sone, gyue hede to my wordes; they be full swete, precellinge all wisdom & cunninge of philosophers & wyse men of this worlde; my 4 wordes be spirituall & gostly lyfe / & nat paisible in mannis mynde/ they be nat to be applyed ne drawed as vaine complacens / but to be harde stedfastly in sylence ¹and peas of soule, and to be taken with all humilyte & desyre of the soule. The deuoute seruaunt of god 8 answereth his lorde god thus, sayinge to hym, Blessyd is that man that thou doest enfourme and teche, good lorde, to vnderstande thy lawes & commaundementis, that thou mayst so spare hym in the day of thy wrath fro thy indignacion,2 that he be nat lost without 12 comforte in the lande of dampnacion. Oure lorde sayth agayne: I haue taughte prophetes, with other fro the begynnynge of the worlde hytherto; & yet I cesse nat to enforme men/ but many there be that be harde & defe to here my wordes. Many here more gladly 16 the wor[1]dly spekynge / than godly or gostlye spekynge. Many folowe gladly theyr flesshely appetytes of theyr body / than the pleasure or commaundement of god. The worlde promitteth & somtyme gyueth vs temporall thynges and lytell of valure, for the whiche we 20 serue it with great desyre. But God almyghty promytteth & gyueth vs hye thynges & eternal, & yet men be dulle & slowe to his seruyce and to attayne such rewardes as he promytteth. who so serueth & obeyeth god almyghty in obseruynge his commaundementis, as 21 obeyed to wordly prynces & maysters? Almoste none / for a lytell fee or prebende great Iourneys & harde labours be take an hande for such wor[1]dly lordes, & for the eternall lyfe skarsly we may any labour or any hardnes suffre. So a vyle pryce is busily sought, & an excel- 28 lent rewarde is put vnder. For a peny to be gotten or won, we wyll lightly put our body & soule in ieoperdy & auentuere, & for a vaine 3thynge & a lytell promyse we gyue ofte our selfe day and nyght to great fatygacyon / but alas, for god almyghty, that is euerlastyng 32 goodness & rewarde of ryghtwyse people for the vnspectable & inestymable Ioy in heucn/ or for the hye honour & glory intermynable for to be had in rewarde in heuen/ we dysdeyne & be slowe to suffer a lytell fatygacion / Be thou ashamed, sayth our lorde god to 36 slowe folke, and repreue them with theyr seruyce, that worldly folke be founde more dylygent to theyr perdycion / than be to euerlastyng lyfe they ioy more in vanyte than other in trothe or stedfast thynges & yet they be ofte frustrate of that that they truste vpon / 40 but the promyse of our Lorde god deceyueth no man / for he is true & faythfull all his wordes & behestys to suche folke specyally that serue hym vnto theyr ende I am, sayth he, the rewarder of all good folke, and the prouer and helper of all deuoute men/wryte 44 my wordes, sayeth he, in thy herte & thynke vpon them / they shall be to the right necessary in tyme of trybulacyon / Thou shalt vnderstande in tyme of my vysytacyon these thynges that thou redist Orig. indignaciou. 3 leaf 43, sig. G. iiL 1 leaf 42, verso.

Chapter IV — A Prayer for the Grace of Devotion

A Prayer for the Grace of Devotion. v. before & vnderstande nat / I am wonte to vysyt, sayth our lorde, my seruauntes in two maner wyse that is to say, by probacyon and consolacyon. I proue thein dayly by rebukynge theyr vyces & defautes and I comforte them agayne by exortacyon to vertu and 4 to the encrese of grace / He that hereth my wordes and dispyseth them hath that shall iuge hym in the last day. ¶ The .iiii. chapter, how by prayer we may opteyne to deuocyon. "Thou, good lordo, arte, all goo Thou, good lorde, arte all goodnes / I am nat worthy to speke to I am thy moost poore seruaunt & moost abiecte worme, moost poore & contemptyble of all other, for I am very noughte/nothynge hauynge, ne nothynge of valour thou 12 alone, good lorde, art god ryghtwyse & holy / thou arte almyghty / thou gyuest all thynge, thou fulfyllest all thynges / leuynge all on'y the synfull voyde of grace / haue mynde, good Lorde, of thy merytes & fulfyll my herte with thy grace, for thy workynge is neuer voyde / 16 Howe may I lyue without great anguysshe & perplexyte in this wretched lyfe, but if thy grace & mercy comforte me / wherfore I beseche the that thou turne nat thy gracious face of helpe from me / tary nat thy visytacion from me, withdraw nat thy swete consolacion 20 fro me that nat my soulc be aryfyed & be made as drye erthe, without the moystoure of grace / good lorde, teche me to knowe & fulfyll thy wyl, teche me to lyue humbly and worthely in thy pleasure, for thou arte all wysdom, in the whiche thou knewe me before 24 the worlde was, and before I was brought into this lyfe by naturall byrthe. The .v. chapter, how we ought to beleue truth & humilite before god here. On, sayth our lorde, walke before me alway in truth & symplycite Son, ayer or londoublenes quoyde from the ; in suche wyse do alway seke me he that walketh before me and alwey in trouth shalbe safe from all perylles / & Ieoberdyes / & trouth shal delyuer 32 hym fro deceyuours & from the detraccion of yll men / And if trouthe de²lyuer the, thou shalt be very fre from the vayne wordes of men in this worlde, & shall nat set by them / it is true, sayth a deuout soule to god, that thou sayst; be it done after thy sayinge/thy trouth teche 36 me/kepe me & brynge me to saluacion & good ende, & delyuer me from all euyll affeccyon / from all inordynate loue, so that I may walke with the, good lorde, in lyberte & fredom of herte / Truth sayth agayne to such a soule, I shall teche the thynges that be rightwyse 40 & plesaunt before me / Remember thy synnes past with great dis- 2 leaf 44.. 1 leaf 43, verso.

Chapter V — vi. Of walking in Truth and Humility

vi.] Of walking in Truth and Humility. pleasure and heuynes, and repute the nat any thynge of valoure for any good dede that thou haste done / Thynke verely thou arte a synner bewrapped and bounde in many passion & synnes, thynke that 4 of thyn owne selfe thou art nought & soone turnest to that that nought is, thou arte soone ouercom with synne, thou art soone troubled & ofte broken with passyons of synne, thou hast nothynge of thy selfe that thou mayst magnyfy thy selfe of / but many thinges 8 thou hast / wherfore thou oughtest to vylypende the / for thou art more feble than thou knowest thy selfe / therefore let nothinge that thou doest seme to great of pryce / of all thynges that thou doest esteme nothynge precious or in valour, or in reputacyon & laudable / 12 but that thynge that is eternall, so that the euerlastynge trouth be pleasaunt to the before any thinge ellys / & that all vylyte or synne, specially thyn owne synne & foulenes, dysplease the so that nothyng be to the so odyous/ as synne & wyckydnes, the whiche ought to 16 displease the more than the damage or losse of any other worldlye thynge / Some there be that ¹walke nat clerely before me / but they be led by pryde & curyosyte to serche & knowe my secretys & the hye thynges of my godhed & so they be neclygent about themselfe to 20 knowe theyr synnes & gostly helth; such persons fall oftentimes into temptacions & greuous synnes lefte to them selfe, for theyr pryde & curyosite that they folowe / drede thou therfore the iugementes of God & the importable wrath of god almyghty / dyscusse nat ne 24 enserche the marueylous warkes of god, but consyder thou well thy synnes & wickydnes, how ofte & in how many great thinges thou has offendyd & trespassyd ayenst god / & how many good thinges thou hast lefte vndon of rechelesnes / some folke ther be that bere 28 theyr denocyon all in bokes / some in Images and some in outwarde tokens & fygures / some ther be that bere me in mouthe, ofte namynge me in worde, but lytell in herte / and some other therbe / that haue theyr intelleccyon or reason clerely illumyned with the lyght of vn- 32 derstandynge, & theyr affecte so pourged of erthely thinges that they alway aspyre to eternall thynges, greuously berynge to here commenyng of erthely thynges / takynge but scarsly of such thinges as be necessaryly requyred to natural lyfe / such knowe what the spyryte 36 of trouthe speketli in them, the which techieth them to despyse erthely thinges & to loue heuenly goodes and to despyse the worlde & worldly thynges, and to desyre euer heuen and celestyall thynges. ¶ The .vi. chapyter, of the marueylous desyre and affecte of the loue of God. 20 Thou fader celestiall, the eternall fader of my lorde iesu criste, I loue the & blesse the, for thou hast vouchesaue to remembre & beholde me louingely with thy gracious consolation. O thou fader 44 of mercy & god of consolacion, I thank the that thou comfortest me, 1 leaf 44, verso. 2 leaf 45.

Chapter VI — Of the Wonders wrought by the Love of God

Of the Wonders wrought by the Love of God. vnworthy to haue any consolacyon. I blesse & prayse the alway, with thy only begotten sone & the holy goste without ende / whan thou, good lorde, my louer, as thou arte of all mankynde, shall come into my herte, all my inwarde partes shall ioy. Thou art my ioye / 4 thou arte my hope / & refuge in the tyme of my tribulacion; but for as moch as I am imperfite of vertu & feble in loue, Therefore I haue nede to be comforted and helped of the; wherefore I besech thy endeles goodnes to vysyte me oftymes / and instructe me with thy & holy disciplenes and techynges. Delyuer me from passions / & helpe my hert fro all inordinat desires & affeccyons. Se that I inwardly be purged & eleuate from wor[1]dly affeccyons, and may be made apte / and able to loue the, good lorde, spiritually stronge in pacience to 12 suffre for the/ and stable by perseueraunce in goodnes. Loue is a great thynge & an excellent vertue / that maketh euery greuouse & harde thynge light / swete / importyble thinge easye to bere / and bitter thynges swete & sauorable. The loue of iesu, perfyghtly im- 16 prynted in mannes soule, maketh a man to doo great thynges, and exorteth hym therafter alway to desyre more and more perfyght thynges. Goostly loue desyreth euer to ascende to heuenly goodes, & vilypendeth all erthly thinges, ¹his necessaries saued. Suche gostely 20 loue coueteth to be fre and alyenate from all wordly occupacions, lest that his inwarde syghte of soule be darked / or letted, ne his affeccion to goostly and heuenly thynges be letted from his liberte by wor[1]dlye thynges. Nothynge is more swete than is loue / no thinge 24 is more stronge than loue; nothynge hygher / larger / meryer / fuller ne better in heuen / or erthe. For loue cometh of god: ne it may nat rest fynally in any creature lower than god / It maketh a man renewe/& ioye. It maketh a man fre in his soule, without any 28 retaynynge of synne. It maketh a man set nought by wor[1]dlye goodes, but to departe with all that he hath to relyue the indignes / and myserye of other folke. Also it maketh a man content with that lytell that god sendeth hym, & nought to desyre that perteineth 32 to other; for he resteth aboue all thynge erthly, in one perfite goodnes; that is to say / in god almighty, of whome all other goodnes floweth & procedeth. Suche a persone beholdeth nat onlye the gyftes that be gyuen to hym, but he attendeth aboue all thinges 36 with loue and drede vnto god the giuer. Loue knoweth no mesure; but it incendeth the louer oute of measure. Loue maketh man to fele no hardnes, ne other burden layde vpon hym / and it maketh a man nat repute any labour that is impute to hym; it maketh any 40 man to desyre ouer his power / and might. It complayneth nat of impotencye any tyme / For it maketh a man to thynke all thynges possyble to hym and lefull. Loue therefore dothe, and may doo 2great thynges, where the louer lyeth nat nor defayleth nat. It maketh 44 a man gladlye to wake whan he is dulle and disposed to slepe / whan a man is wery it maketh hym nat to accompte it / whan a man is ! leaf 45, verso. 2 leaf 46:

Chapter VII — Of the Wonders wrought by the Love of God

Of the Wonders wrought by the Love of God. 201 arted or troubled / it chaseth awey all trouble and fere inwarde / For as a quycke bronde or flame of fyre, if it be moued or blowen, it flameth vpwarde, so a gostely louer in troubles is lyfte vp by 4 feruoure of loue to god and so by the helpe of god almighty he ouerpasseth all suche peynes and tribulacions / He that is a gostely louer knoweth that the arlent desyre of mannes soule is a great crye in the ere of almyghty god / the which crye sayth inwardly to 8 almyghty god: Thou, good lorde, arte my loue / thou art all my desyre / and I am thy creature / delate my herte in thy loue, that I may lerne to taste by the inwarde mouthe of my soule howe swete thou arte in loue / and what is to man to be lyquyfyed and molten in 12 loue, or to swymme therein. I am holden / and bounde in loue, so that I go aboue my selfe for great marueyle & feruoure of loue. I beseche the, good lorde, that I may synge the songe of loue & folowe the, my louer, by vertuous lyuynge euer to ascende to the 16 in perfitnes¹ of lyuynge/ so that my soule may be strengthed in praysynge of thy maieste by ioyfull loue of thy goodnes. I beseke the alwey that I may loue the more than my selfe, and that I may euer loue myselfe & all other that loue the, for the & in the, as the 20 lawe of loue that thou commaunded monissheth. loue is swifte / clere / pyteous / mery / and iocunde / it is stronge, 2pacient / wyse / feythfull / longe abydynge / manlye, & never hyd, but alway redy / where so a man seketh hymselfe / there he falleth fro loue / for loue 24 is circumspecte, very meke & religious/nat lyght, ne gyuyng hede to vayne thynges. Very loue is sobre / chaste/stable/quyet / and kept in his bandes. Also loue maketh a man subiecte and obedyent to his prelate. It maketh a man ferme / and stable in vertuous lyfe, 28 & to seme vyle and despecte, or unworthy in his owne sight. Also it maketh a man deuoute to god & kynde, & alway to beleue & trust in hym, though he haue nat suche fauoure or approximacion to his goodnes that perfighte folke haue. For no man here lyuynge may in 32 loue withoute langour. & heuines. He that is nat alwey redy to suffre & to applye hymselfe to the wyll of god almyghty, his louer / he is nat worthy to be called a louer / for it perteyneth to a louer to suffre gladly all harde & bitter thinges for his louer, and nat to 36 declyne fro hym for any contrarious thynge. ¶ The .vii. chaptre, how a true louer is proued. Te that leueth or forsaketh the loue or the vertue that he hath H® begonne with for a lytle aduersyte or trouble / or that in such 40 tyme seketh lightly wor[1]dly consolacion / he is nat prudent ne stronge louer: for a stronge louer standeth stably in temptacion/ & he gyueth nat hede ne place to the deceytfull persuasions of the enemye; he is nat broken by impacyence / by aduersitees, ne illuded or disceyue 44 by prosperous thynges. A wyse & a prudent louer ponderith nat the 1 Orig. inperfitnes, 2 leaf 46, verso. 3 Orig. viii.

Of the Proof of True Love of God.

gyfte that is gyuen so moche as the loue of the gyuer. He conceyueth rather the loue of the gyuer than the gyfte that is gyuen, & prepondereth the gyuer before all thynges gyuen. A noble & very louer resteth nat in the gyfte that god almyghty gyueth, but in god, 4 that is the gyuer of all goodnes; that man is nat all disordred that somtyme lesse conceyueth or pondereth god almyghty or his sayntis, than he wolde do. For that good & swete desyre that a man somtyme perceyueth in his soule, is the effects of grace_gyuen to man in this 8 present lyfe, & a taste and sauoure of heuenly glory, to the whiche we may nat rest ouermoch by confidence or trust of soule; for it goeth / and cummeth mouable /& is nat permanent. a man to fight or stryue agaynst the euyll mocions of his soule, & to ouercome the suggestions 12 of the deuyll, is a token of vertu & of great merite. Se, therfore, what so euer thou art, that no stronge fantasies of any mater trouble the. Kepe styll thy purpose & right intencion of soule to god, & thou shalt not fall. Thinke nat that it is illusion that thou art 16 somtyme rauisshed in extasy or excesse of mynde, & so returned agayn to customable lightnes of hert. For thou sufferest rather suche discens agaynst thy wyl than wylfully. As longe as suche contrarious, disordred, or vayne thoughtes displese the, & thou 20 stryuest agaynst them whan they rise in the, it is to thy merite, & no losse or hinderaunce. I knowe, saith our lorde iesu to his louer, that the olde enemy to man doth alwey his power to let thy wyl & desyre in goodnes, & to hynder & let the from all good & deuoute 24 exersyse; as fro the worship that thou art bounde to honour me with, & my saintes, & fro the meditacyon or remembraunce of my passion; fro the remembraunce of synnes with bitternesse of soule; fro the preseruacion of thy herte fro euyll, and from wyll to profite 28 in goodnes & vertue. Many ydell & euyll thoughtis he suggesteth to mannis soule, to make hym both lothe & wery with prayer & other vertuous exercyses: low confessyon displeseth hym greatly / & if he may, he wyll let a man of his communion. Set nat by hym, ne 32 beleue hym nat, for he leyeth before the many snares of disceyte. whan he sheweth to thy soule evyll thinges or vnclene, Dispiteously say to hym, go fro me thou foule wicked spirite. Thowe workes that bryngist suche foule thinges to entyse me. Be thou ashamed, 36 for thou arte foule of thy selfe; go fro me, thou false disceyuer of mankynde / thou shalt haue no parte in me; For my sauyour iesu shall stande with me in my defence as a stronge warriour, to thy confusion. I had leuer dye & suffre all maner peyne, than to consent 40 to the. Holde peas, & cese of thy temptacions; I wyll no more here ne gyve hede to the, thoughe thou vexe me neuer so moche, For almyghty god is my helper, whom I drede. He is the defender of my lyfe, vpon whome I truste; ye, if the strength of castels with- 44 stande me, I shall nat drede, For our lorde is my helper/ and redemer. Fight & stryue agaynst suche intysementes as a good 1 leaf 47, sig. H. i. 2 leaf 47, verso,

Chapter VIII — of concealing Grace by Humility

of concealing Grace by Humility. knyght; if thou somtime be ouercome by thy feblenes or frailte, take than more comforte & strengthe of soule than thou didest before, trustinge therby to haue the more large grace & comfort of god; & 4 beware ¹the after of pryde & vayne glory, for therby be many led into erroneous wayes, & fal into vncurable blindnes of soule. So that thou, therfore, beware & humble the agaynst the presumcion of such persones. 8 ¶ The .viii. chaptre, howe grace is to be hyd vnder the palle of humylyte. S onne, sayth the wise man / it is more sure /& profitable to the to hyde the grace of deuocion gyuen to the, than to shewe it out 12 wor[1]dlye. Auaunce nat the of it / ne speke nat of suche grace to other, nor magnifye thy selfe therby; but thou shuldest rather dispyse thy selfe, and drede lest thou be vnworthy to haue it, or sone by thy neclygence to lese it. Man shulde nat cleve or trust to 16 moche to such affeccion, which may soone be turned to the contrarie. Consider well whan thou hast such grace, howe wretchid & nedy thou were before thou hadest grace / nor the profyte or encreace of spirituall lyfe is nat only whan thou hast the consolacion of grace, 20 but whan thou with humylyte sufferest the subtraccion of the same, so that thou leue nat the prayer, ne other good dedes: but with all thy vnderstandynge & dylygence do thy best, whan thou felest such subtraccion or dulnes in the, to recouer the consolacion of grace. Many 24 there be that be very dulle and impacient whan aduersyte falleth to them; the way & lyfe of fortune of man is nat euer in his power & eleccion, but of the goodnes of god ys all that we haue, the which doth conforte whan he wyll, & as moche as he wyll / & whom he 28 wyl, as his plesure is, & no more/ some persons have distroyed them- 2 selfe by indiscrete desyre of grace of deuocion, for they haue disordred theyr strengthe of soule ouermoche, nat ponderinge theyr exyle & pore lymytes of reson, but rather folowed the desyre of hert/ & 32 therfore for as moch as they presumed higher thinges than goddes pleasure was that they shulde attayne to, therefore they lost theyr grace before had / And so they be made & lefte nedy & vyle, that presumed to entre the secretes of heuen / that they may lerne nat to 36 presume vpon them selfe, but alwey with true humylyte to trust to god almyghty. Suche persones as be beginners, & be nat yet perfite in the way of vertue & in our lorde god / may lightly erre & be deceyued but if they folowe the counsell of discrescion, or discrete 40 persones. Suche persones as lene to theyr owne wytte, & so folowe it, & refuse the discrete wayes of suche as haue longe exersysed the wayes of vertue, fall into great inconuenientis fynally. Such persons as be wyse in theyr owne sight, wyll seldome be rulid humbly by 44 other. Better it is to a man to haue lytell wisdome or cunnynge 1 leaf 48, sig. H. ii. 2 leaf 48, verso.

Of Low Esteem of One's Self.

Chapter IX

with humylyte, than to haue great cunnynge with pryde or vaine glory. Better it is to the to haue lytell, than to haue moche with pryde & dampnacion: he lyueth nat discretely that gyueth hym all to lightnes & vayne gladnes, forgetyng hym selfe & the drede of god, 4 nat dredynge to lese grace. Also he is nat wyse ne vertuous / that in tyme of aduersyte or other hardnes, dispayreth & trusteth nat sted fastly in god. He that in tyme of peace wyll lyue to sykerly withoute drede of all parellys / he shall be founde to dred¹full and 8 varedy in tyme of batayle & man wolde alway abyde humble & lytell in his owne syght, & dylygently awayte on hymselfe / he shuld nat so soone fall to synne & offence of god / good & holsom counceyll is a man after that he hath conceyued the spyryt of deuocion and 12 charyte, to thynke howe shuld he do, & what shulde falle to hym in the absens of suche deuocyon; whan suche a case happeth, let a man gader that such grace and lyght may returne agayne to hym by the honour of god, which withdrewe fro his consolacyon a season to 16 shewe his power, & for mannes wele / it is more profytable to man somtyme to be lefte to hym selfe, and to lacke suche grace & comforte / than alway to haue such prosperous thynges at his wyll / For a man is nat reputed to be of more meryte or vertu in the syght of god / if 20 he haue many vysyons or consolactions gyuen hym / or if he haue clere vnderstandying of scrypture / or if he be auaunsed by great & hye promocyon / but than he is of great meryte, & greatly in the fauoure of god almyghty, if he be perfyte in mekenes & fylled with charyte, 24 alway sekynge the honour of god in his dedes / with contempte & despysynge of hym selfe as wel in the syght of other men as in his owne, couetynge more in humyliacion than to be honoured. ¶ The .ix. chapter, how a man shuld nat repute hym 28 selfe of any valour but vylypende hym. G Ood lorde, I speke to the of my presumpcion, natwithstandinge that I am but puluer & asshes, if I repute my selfe any better / thou & thy wordes agaynstande me / also my synnes bere true testy- 32 mony 2agayne me, ne I can nat agaynesay then/ and if I wyll vylypende & despyse my selfe, & nat repute me any thynge worth, as trouth apereth in me, than the grace of my lorde god shalbe to me mercyfull, & his lyght nere me, and my humylyacyon and obedyence 36 shalbe turned after this lyfe into euerlastynge exaltacyon and auauncement / There, good lorde, thow shalt shewe me to my selfe, verely what I am, what I was, and wherof I came / for I was & am nought, and know it nat: if I be lefte to my selfe without thi 40 helpe, good lorde, than I knowe my selfe to be nought and full of infyrmyte/ and if thou, good lorde, wylte beholde me with thy grace and consolacion, anon I shalbe made stronge, & be fulfylled with a newe ioy, & great marueyle it is that I, a wretche that alway of my selfe 44 leaf 49, sig. H. iii. 2 leaf 49, verso.

Chapter X

• Of Referring all Things to God. fall downewarde & may nat ryse agayn, & by thy grace so sodaynly araysed agayne and so benygnely lyfte vp and halsed of the / This is thy charyte & grace which preuentith & helpeth me in many 4 necessytes, & kepeth me busyly from greuous peryls & many euyllys/ I lost my selfe by inordynate loue of my selfe, & in sekynge the agayne and in louynge the agayne I haue bothe founde the & me/ and of thy clene, profounde & depe loud I am lyquyfyed & knowe 8 verely my selfe nought / For thou, swete lorde, doest to me ouer my merites & ouer all that I coulde hope to haue of the blessyd be thou, good lorde, for though I be vnworthy to any goodes / yet thy infynyt goodnes cesseth neuer of well doynge, ye to such persons as 12 be vnkynde & farre fro the / make vs to be holye 'conuerted to the, good lorde, that we may be kynde / humble / meke / and deuout to the for thou alone art our helthe / vertu and strenthe. The .x. chapter / all that we haue or do is to be referred to god / as to the ende of euery thynge. One, sayth our lorde to vs, I ought to be thy last & souerayn be purged thyn affeccion, that is oftymes euyll bowed downe to it 20 selfe & to other creatures/ if thou seke thy selfe in any thinge / anon thou faylest in thy selfe & waxest dry, wherefore to me referre all thynges for I am he that haue gyuen all thynges / consider all thynges as wellynge & springynge out of the hyest & moost souerayne 24 ged, & therfore they to be reduced to me as to theyr oryginall begynnynge of me lytell & great / pore & ryche, drawe quycke water as of the well of lyfe, & who seruith me wellingly shall receyue grace for grace / But who that hath glory without me / or hath delectacyon in 28 any pryuate good / shall neuer be stablysshid in very Ioy, ne delyted in hert / but shall be lette in many maner of wyse & anguysshed, wherfore thou oughtyst to ascryue to thy selfe no maner of good / thou shuld nat commende nor more repute thy selfe for any goodnes 32 that thou hast / who euer thou be, but referre all goodnes that thou hast to god almyghty, without whom we haue nothynge god of his goodnes gaue vs what we haue, & therfore he requyreth the same to be consydered of vs with thankes to be gyuen agayne vnto hym / 36 This is the very way to exchews from vs the synne of vaynglory! if so be that trewe charyte and heuenly grace enter into man / no enny ne dysdayne of any person / nor pryuate of mannes selfe shall haue place in hym / For grace and very charyte ouercometh all 40 suche vyces, and it delateth & enflameth mannes soule to god & to our neyghbour. if we perceyue & vnderstande well, we shulde only ioy & hope in our lorde god, and in no wyse in our selfe / for no man is good of hym selfe but god alone, which is to be loued and blessyd 44 ouer all. 2 Orig. dowue. 3 leaf 50, verso. . 1 leaf 50.

Of the Sweetness of God's Service.

Chapter XI

The .xi. chapter, howe it is full swete to serue god to hym that forsaketh the worlde truly. ´Owe, good lorde, I shall repete my speche to the and nat cesse / heuen/ how great is the multytude of thy swetnes / which thou haste hyd and hydest, good lorde, for the tyme, from theym that lyueth here vnder thy drede / and to thy perfyte louers and seruauntes thou shewest the Ineffable contemplatyue swetnes of thy godhede / 8 in this thou, good lorde, hast shewed thy great charite, that, whan I was nat, thou madest ine / and, whan I erryd and went out of the way, thou broughtest me agayn, commaundynge me to serue and to loue the O well of perpetuall loue, what shall I say of the how 12 may I forgette the / whiche so louyngely doste remember me and where I haue perysshed, thou, good Lorde, hast shewed thy mercy to me ouer my hope and rewarded me aboue my meryte / what thankes shall I gyue to the for this grace gyuen me / It is nat gyuen 'to all 16 men to forsake the worlde & to take vpon them a solytary lyfe / It is no great thynge me to serue the, good lorde, to whom all thy creatures be bounde to serue & plese. But rather this is to me a great thinge & maruelous that it pleseth thy goodnes to receiue me to 20 thy seruice/ & to ioyne, so pore & vnworthy as I am, to thy welbeloued seruauntes. Lo, all thinge that I haue, & that I may do the seruice of, is thyne & therfore I can gyue the nothynge but thyn owne / Heuen & erthe with theyr contentes that thou hast ordeyned 24 to helpe man, doeth dayly fulfyll thy commaundement after the ordre & forme that thou hast ordeyned them to. Also, thou hast ordeyned aungels to helpe & comforte man. But aboue al this thy selfe hast vouchsaue to serue man, promittynge to gyue the to man. what shal 28 I gyue agayne to the for those & for a thousandefolde benefaites that thou of thy grace & goodnes haste gyuen to me. Graunt me helpe & grace to serue the, good lorde, all the dayes of my lyfe, & at the leest that I may one day serue the worthyly. Thou arte worthy to haue 32 all seruice/ all honour / & eternall laude & praysinge. Thou arte my very lorde god / & I am vnworthy and pore seruaunt / I am bounde to serue the with all my strengthis, & neuer to be wery of thy seruyce & praysynge, so I desyre & wolde it shulde be. Thou, good lorde, 36 fulfyll that I want of my partye. Great honoure & glory is to serue the & to forsake all erthli thynges for the. They that gladly & wyllyngly do submytte them to thy seruyce shall haue great grace, and they that forsake all wordlye busynes / & do chose the harde and 40 strayte way for thy loue, shal be refresshed with the swete consolacion of the holy goost, shall haue great liberte of soule. O thou thank- · full & ioyfull subieccion³ & seruice of god wherby man is made fre from synne & holy in the sight of god. O thou holy & hye state of 44 religion, which maketh a man egall to aungels / pleasaunt to amyghty 3 Orig. subteccion. 1 leaf 51. 2 leaf 51, verso.

Chapter XII

xiii.] Of Moderating our Desires. god and dredfull to deuyls & honourable to all feythfull folke. O thou seruyce, worthy alwey to be desyred & halsed / wherby almighty god is gotten, & euerlasting ioy & gladnes gotten. ¶ The .xii. chaptre, The desyre of herte is to be examined & modered. Sonne, saith our lorde to his lower, thou must yet lerne many thynges that thou hast nat yet well lerned / that is to say, that 8 thou order thy desyre/ & affeccion alwey after my pleasure, so that thou loue nat thyn owne desyre or profite, but that thou [be] in all thinges a couetous louer & a folower of my wyll. thou hast many desyres rysynge & mouynge the; but consider well whether thou art moued in 12 them for myne honour only, or more for thy owne auayle or profite. if I be the cause of thy mouynge, thou shalt be wel content what so euer I sende vnto the /& if any thinge be hid in thy desyre of thyn owne will or sechynge, so that thynge is it that anoyeth and greueth 16 the outwardly & withinforth bothe/ beware therof that thou lene nat to moche to thyne owne desyre / me nat counseled; that same thinge that before pleased the displeseth the afterwarde. Euery thynge that man desyreth is nat to be folowed shortly / ne euery contrarious 20 affeccion that ¹man lotheth or hateth is to be fled at the firste. It is expedient somtyme to vse a brydell restraynynge in good affeccions & cunnynge or other businesses, & of indiscrete behauiour folowe the distraccion or brekinge of mannis mynde / that thou by thy indiscre- 24 cion be nat an occasion or sclaunder to other; Also that thou be nat sodaynly troubled or inquyete by other mennes resistence. It is somtyme behouefull to a man that he vse vyolence & resist his sensuall appetite, & nat to giue hede what it desyreth & what nat: but rather 28 indeuor hym that it be subiecte by vyolence to the soule / this sensuall appetite is to be subdued by disciplyne to the soule, vnto it be made redy to obey in all thynges to reason, vnto it haue lerned to be content with fewe thynges & necessary, without all grutchinge 32 agaynst any inconuenyent thynge. ¶ The .xiii. chapter, of the informacion of pacience & of stryfe ageynst sensualite. 36 Orde god, sayth the deuoute soule vnto god, as I fele & vnderstande, pacience is full necessary vnto me / for many contrarious chaunces fall in this lyfe. howe soever I order my selfe for pease to be hadde, I can nat haue it withoute batayle, ne my lyfe can nat be without sorow and trouble. wherto our lorde sayth / Sonne, thou 40 sayest truely, I will nat that thou seke such peas as wanteth temptacion and trowble or contradiccion: but counte the than to haue founde 1 leaf 52.

Of Striving against Concupiscence.

Chapter XIV

peas/whan thou art exercysed with dyuers troubles / & proued with diuers aduersitees & if thou say that thou mayst nat suffre such peynes, How maist ¹thou suffre the fell peynes of Purgatorye: of .ii. euyls the lesse is alwey to be suffered & chosen / wherefore suffre 4 thou paciently the aduersitees & euyls of this wor[1]de or lyfe, that thou mayst auoyde the peynes euerlastinge folowinge here after for synne. Trowest thou that wordly men that be in welthe & wordly busynes suffre no aduersyte; thou shalt not fynde one suche, ye, if thou pre- 8 sent the most delycate person that thou canst fynde. but thou sayst to me agayn: They haue delectable thinges & pleasures & they folowe euer theyr owne wyll & therfore they ponder nat they'r trowbles: But howe be it that they haue theyre desyre & in 12 ryches & wor[1]dly pleasures that they be sacyatte with, how longe trowest thou it shall last? Sothly suche folke as abondeth in wor[1]dly goodes & plesurs shall soone fayle and vanysshe as dothe the smoke of fyre, No remembraunce lefte of theyr Ioyes before had; which 16 also whan they lyued was nat fynallye without great anguyssh/ tydyousnes & drede. often tyme they receyue great troubles / & peyne of suche thynges as they haue great solace & pleasure in before, for of rightwisnes it foloweth to suche persons that they fulfyll nat 20 without great confusion & peyne the delectacions & wor[1]dly pleasurs that they haue before sought & folowed with great inordinate delyte & plesure. how short / how vyle /& fals is that wor[1]dly glory & pleasurs. Surely they be very false & fikil, and yet they be nat per- 24 ceyued, for the blyndnes of mannes soule, so that man as a beest vuresonable for a litell plesure or commodite of this transetory lyfe renneth into eucrlastynge deth of soule. Wherfore, sonne, fle to folow thyn owne wyll alway, & folow nat thy plesure & desyre. Put thy 28 delyte & fixe thy loue in god / & he wyll graunt the thy peticion & desyre of hert. Fle all wor[1]dly inordinate pleasures & delectacions, and thou shalt haue abundaunt & heuenly consolacion ; & the more thou preseruest the from the solace of erthely creatures, the more 32 swete consolacions thou shalt fynde in almyghty god. But fyrste thou muste come to such gostly consolacions with great heuynes /& lamentacion, & with great labour & stryfe in thy selfe agaynst thy sensuall parties. Thy olde synfull custome wyll agaynstande the in 36 such goostly laboure, but he shal be vanisshed & ouercome with a better custome. The flesshe wyll murmoure & grutch ageinst such labours, but the feruour of the mynde may refrayne hym. The olde enemy to mannes soule wyll let the, but thou maist chase hym away 40 by prayer, & by profitable occupacion he & his wayes shalbe let. The .xiiii. chaptre, how an humble subiecte oughte to be obedient after the example of criste. 1 leaf 52, verso. 2 leaf 5, sig. I. i.

xv.] Of Humble Obedience. Onne, he that laboureth to withdrawe hym fro obedience, he withdrawe hym fro grace & who seketh to attayne pryuate thynges leseth comon graces & gyftis, & he that doeth nat obey to his 4 superyor, it is a token that his flesshe or body is nat subdued yet perfitly to his soule, but if ofte grutcheth & rebelleth agayuste it. Therefore if thou wylte that thy body be no rebel, but subdued to thy soule, lerne ¹thou to obey gladlye to thy superior. Soner is thy 8 outwarde enemy ouercome if thy inwarde man be nat destroyed or ouercom. There is none worse nor more greuous enemye to man than his body, if it be nat accordynge or consentynge to his soule. thou must vtterly dispyse thy selfe / if thou wylt preuayle ayenst thy 12 body. But thou louest thy selfe yet inordinatlye, & therfore thou dredest to leue thy selfe & to subdew the fully to other mennes wyll what great thyng is it to the, that arte but erthe and nought, to subdue the to man for godes sake / whan I, god almyghty, that 16 made all thynge of nought, did subdue and submitte me humbly to man for thy sake? I was made humble that thou shuldest lerne to ouercome thy pryde by my mekenes / Lerne, thou asches, to obey. Lerne, thou erth & slyme, to humble the, & to prostrate the vnder 20 euery mannes fete by true humylite, nothynge presuminge of thy selfe. Lerne to breke thyn owne wyll & to applye to other mennes wyll Ryse agaynst thy selfe, & suffre nat pryde to rayne in the / but shew the so meke that al men may walke vpon the and trede 24 vpon the as vpon clay in the way / what haste thou, vayne man & vyle synner, to complayne or to gayne say theym that myssayeth the or vexeth the, whiche haste so ofte offended thy lorde god, and hast so ofte deserued helle by thy synfull lyuynge; but my mercifull 28 iye & sight hath spared the for loue that I haue to thy soule, that thou myghtest knowe howe well I loue the, & that thou shuldest be kynde, & gyue the to true humilyte & subieccion for my sake, paciently sufferynge thy propre contempte & despytes. 32¶ The .xv. chaptre, of the hyd Iugementes of God to be considered for the repressyon of vayne glory and magnyfyinge of man in graces receyued. T Hou, good lorde, sayth the deuout soule, chastyse terrybly thy iugementes vpon me, so that with great fere thou alterist all my body & bonis to gyder, & my soule is troubled with great fere & dred. I stand astonyed & consyder that heuynes be nat clene in thy syght / if thou founde thy aungels defectyue & impure, and therfore thou 40 diddest nat spare theym, what shall fall vpon me that am dust & asshes the aungels fell frome heuen what then may I presume? Suche people as in semynge hadde workes of commendacion haue fall full lowe, & suche as were fedde with the mete of aungels I hauc 1 leaf 53, verso. 2 leaf 54, sig. I. ii. IMITATION. P

Chapter XVI — How we should feel in Respect of Desires

How we should feel in Respect of Desires. sene be glad of swynes mete. There is therfore no holynes in man, if thou, lorde, withdrawe thy hande. Noo wysdome may auayle, if thou withdraw thy hande of gouernaunce. No sure chastyte is, if thou defende it nat / ne propre custody may profite man, if that the helpe 4 of god be nat there. For if we be forsaken of god almyghty, we be drowned & we perisshe. And if we be vysited and helped, we be raysed vp to lyfe. Of oure selfe we be vnstable; but by the good lorde we be confermed, & made stedfast: we be colde of our selfe, 8 but by the we be accended & kyndled in goodnes. O howe mekely & obiecte ought I to consider my selfe / howe symple / & litell be my good dedes if I haue any. Howe profounde¹ly ought I to submytte me to thy hydde & depe iugementis, good lorde, wherin I fynde my 12 selfe nothing valent & nought. O thou immesurable weight, o thou impassable see, wherin I can nat fynde me, but all perisshed & adnichilat / where nowe is become all wor[1]dly glory, what confidence may I haue of all vayne glory that I have be exalted by before. Lo, 16 al vayne wor[1]dly glory is vanysshed by the depnesse of thy hyd iugementis that thou hast shewid vpon me: what is any man in thy sight, good lorde, but cley or erth / & what may clay or erthe haue any gloriacion or pryde agaynste his maker? he that hath his herte 20 truly roted by loue & humbles in god may nat be extolled by no vayne flateringe agaynst his pleasure, ne he shall nat be moued by any flaterynge that putteth his hole hope in god. they that vse suche flaterynge be nought, & vanissheth at the last with the sounde of 24 wordes: but the truth of our lorde shall alwey abyde, and also they with hym that cleueth to hym. G ¶ The .xvi. chaptre, how a man shulde make his peticion to god. Ood lorde, sayth euery man in peticion makinge, if this thynge that I aske be to thy pleasure, if it be to thy honoure, and if it be to me expedient / & profitable, than graunt me it, and to vse it to thy honoure; and if thou, good lorde, knowe it noyous to me & 32 vnprofitable to my soule, than take fro me suche desyre I beseke the euery desyre cometh nat of the holy goost, & though it seme to man good & rightwise, yet it is harde to Iuge trewlye in suche thynges 2 whether good spyryt or euyll / or elles mannes owne soule 36 moue hym to desyre this thinge or that for many be desceyued in the later ende that semed to be induced and led by a good spyryt into such desyres. wherfore we ought to desyre euery thynge that we aske or desyre / with drede of god & humblenes of hert / & that for 40 man in all workes & desyres shuld commytte hym holly to god with resygnacyon of his proper wyll, sayinge/ Good lorde, thou knowest what thynge is to me moost profitable / do with me in euery thyng after thy pleasure & moost honoure/ gyue me what thou wylte & 44 2 leaf 55, sig. I. iii. 1 leaf 54, verso.

Chapter XVII — xviii. A Prayer. Of true Comfort

xviii.] A Prayer. Of true Comfort. whan thou wylte / put me, good lorde, where thou wylte / and do with me thinges as thou wylt / I am thy creature alway in thy handes, & thy seruaunt redy to thy behest; I desyre nat to lyue to my selfe, 4 but to the, good lorde, my god & lyfe / I beseke the that I may lyue worthely to the. ¶ The .xvii. chapter, A prayer & desyre alway to lyue and to do the pleasure of god. Thou moost benygne Iesu, graunt me, I beseke the, of thy grace that it euer be with me & worke with me vnto my ende, & gyue me grace euer to desyre that thynge that is moost accepte to the / thy wyll be my wyll / & my wyll alwey folowe thy wyll, & euer acorde 12 therwith/ & neuer discorde fro it, so that I may euer afferme me to thy wyll gyue me grace to dye to the worlde & to all tynges that be in the worlde / & to loue to be vnknowen in the worlde for thy sake/Graunt me aboue all desyres to rest in the by holy peace of 16 herte / For thou, good lorde, arte the very peace & rest of mannes herte and without the all thynges be harde & inquyete / wherfore I beseke the that I may euer rest in the. Amen. ¶The .xviii. chapter, very solace & conforte is alonly to be sought in god. W Hat so euer thyng I may thynke or desyre to my solace & conforte, I loke nat for it here, but I hope to haue it here after / For if I alone had all the goodes and solaces of the worlde / & myghte 24 Toye in all delytes and pleasures worldly, I am ascertayned that they may nat longe endure / ne I with them, wherefore I knowe that my soule may nat fully be reconforted, ne perfytely satysfyed, but alonly in god almyghty / the which is the conforter of poore men, and the 28 embraser of meke persones / Abyde therfore, thou my soule, abyde the promes of god almyghtye by good lyuynge and heuenly desyre / and thou shalt haue the abundaunce of all goodnes in heuen; for if thou to inordynatly desyre or loue the goodes of this present lyfe / 32 thou shalt lese the heuenly thynges eternall. Temporal thynges be to the in vsage and heuenly in desyre / thou mayst nat be sacyat with thynges temporall/ for thou art nat ordeyned to ioye and rest in them fynally if thou hadest in possession all thinges create in erth, 36 thou canst nat be blessyd in them / but alonlye in god almyghty, the maker of all thynges, standeth thy felycyte and beaty tude /nat suche blysse which is sene & commendid of the louers of the worlde, but suche ioy and felycyte that good cristen folke abyde & hope to haue / 40 which spirituall persones & they that 2be clene in herte some tyme tasteth, whose conuersacion is heuenly & nat erthely / all worldly solace & conforte of man is vayne and shorte / but that conforte 1 leaf 55 verso. 2 leaf 56. P 2

Of casting all our Care upon God.

Chapter XIX

xx. that is perceyued inwardly in mannes soule truly is blessid here in hope / A deuout persone bereth alway about with hym in mynde his confort Iesu / sayinge to hym busyly by inwarde spekynge / My lorde Iesu, assyst and be nere me in euery place & tyme, I beseke 4 the, & that I may be content & conforted in the absens & wantynge of all mannes solace for ioy of thyn / and if thy consolacyon be absent fro me for any tyme/thy wyll than & right wyse probacyon be to me a hole solace / be thou nat alway wrothe with me, I pray the. ¶The .xix. chapter/how all busines of our soule is to be put in god. Sone, sayth our lorde to his loner / suffer me do with the what pleaseth me For I know what thynge is expedyent to the / 12 Thou thynkest as a man / thou felest in many thynges after mannes desyre and affeccyon / Good lorde, sayth the louynge soule to god / it is trouth that thou hast sayde, Thy busynesse for me is more than all my charge may be for my selfe / He standeth casually and vnstably 16 that castith nat all his busynes in the / whyles my wyll is stable and ryghtwyse, do with me as it pleaseth the. It may nat be yll that thou dost or wyll haue done about me / if thou wylt that I be in darkenes or lyght, blessid be thou / or if thou wylt haue me to be in welth or 20 ellys in trybulacion / thy wyll be done / & blessyd be thou / Sone, sayth our lorde, so thou must stande ¹if thou wylte walke with me, thou must be as redye to suffre as to ioy; thou must as gladly suffer pouerte & aduersite as prosperite / and to haue ryches and welth. 24 Lorde, sayth the louer of god / I am redye to take of thy hande what so euer thou sendest me / and as gladly shall I take by thy grace yll as good bitter thynges as swete & heuy thynges as glad, & to thanke thy goodnes for euery chaunce that thou shalt sende me / 28 kepe me, I beseke the, from all synne / & than I shall neyther drede deth ne hell / And cast me nat fynally out of the bowels of thy mercy / ne do me nat out of the boke of lyfe / and nothynge shall noy me, what so euer hardenes or trouble fall to me. ¶ The .xx. chapter, temporall miseryes we ought to suffre with Cryste. S One, sayth our lorde to his louer / I descendid fro heuen for thy helthe and saluacyon / I toke vpon me thy myseryes of my 36 faderly loue & charyte (and nat of necessyte) that thou myght lerne paciens at me and nat grutche / ne bere heuely temporall myseryes | For from the houre of my byrthe vnto my deth vpon the crosse / I neuer cessed of suffraunce of peynes / I suffred great penury and 40 defaute of temporall thynges I harde great grutchynge and com- 1 leaf 56, verso.

Chapter XXI

Of the Endurance of Injuries. playntes made of me / suffered benygnely confusyons and reprcues. I receyued for my benefaytes vukyndenes agayne/ & for my myracles shewed I receyued blasphemes/ for my doctryne I had repreues 4 good lorde, saythe the deuoute soule to god / For as moche as thou waste founde soo pacyent in all thy lyfe, fullfyllinge in that vertu with other the commaundement of thy fader / it is worthy that I, vnworthy wretch, bere me paciently after thy wyll in all thynges. I 8 shal bere the burden of this corruptible lyfe as longe as thou wylt for the helth of my soule; for though this present lyfe be tedious / yet it is made meritorious and easy by thy grace, and the more tollerable and dere by thy blessyd exaumple of holy lyuynge / and of thy holy 12 saintes. Also this present lyfe is more lightsome and confortable than it was to the faders of the olde lawe to whom the gate of heuen was shitte, so that none myghte entre were they neuer so ryghte wyse, vnto the sufferaunce of thy holy passyon and deth, wherby 16 thou madest man fre fro euerlastinge deth, & gaue them that they serued truly here in this mortall lyfe fre entre into the kyngedome of heuen/O good lorde, what thankes and grace am I bounde to gyue the, whiche hast shewed vnto me and vnto all feythfull people the 20 very good and rightwis way to thy euerlastynge kyngedome of heuen. For thy holy lyfe that thou lad is a wey to vs to folowe. And by holy pacience we walke to the that arte our crowne. For if thou hadest nat gone afore vs & had shewed vnto vs the wayes of pacience 24 and vertue, who shulde haue folowed the? Alasse, howe many shulde haue stande a backe farre fro suche vertues, if they had nat sene & beholde thy vertuous exaumples: we be yet slowe nat withstandynge that we here thy great techynges & maruels, And what shuld we do 28 if such lyght of exaumple were nat? The .xxi. chapter, of suffraunce of iniuries & who is proued very pacient. God Od almyghty sayth to his seruaunt, tedious & wery of tempta- 32 cyon what spekest thou, sone? Cesse of thy complaynt, consider myne (with other sayntes) greuous passy on / Thou hast nat yet resisted in sufferaunce of thy troubles to the effusion of thy blode, as we dyd; thou hast litel suffred in comparison of them that 36 suffred so many thynges for me / some in warre, stronge temptacions, some in greuous tribulacions with other thynges, wherby they haue be proued & examyned / thou must therfore remembre the great thynges that other haue suffred before, that thou mayst bere thy 40 lytell grefes more esely, & if thy troubles & other greues seme to the right great, beware that thy impacience marre it nat, & whether they be lytell or great, se thou bere all pacyently without any grutchynge, for the more thou disposest the to suffre, the more 44 wysely thou doest, & the eselyer thou shalt suffre & the more 2 leaf 57, verso. 1 leaf 57.

Of Human Infirmity and Misery.

Chapter XXII

meryte shal be to the. say nat in thy excuse: I may nat suffre this thinge of such a persone, he hath done me great harme, and he disclaundreth me with suche thinges as I neuer thoughte; But I may well suffre other persons & other thynges as I ought to do. such 4 thoughtis and obstacles that considereth nat the vertue of pacience ne the rewarde therof, but more the persons & offences done to hym. He is nat very pacient that wyll nothyng suffre, but as farre as it is saien to hym and of suche as he can suffre. A very pacyent persone 8 pondereth nat of whom or of what persone, good nor euyll, prelate or felowe, he be proued to suffre any hardenes or iniurye; but whan someuer aduersyte or wronge falleth to hym, howe someuer and of whom it cometh, a true pacyent persone taketh it pacyentlye & with 12 thankes, as of the hande of god, & so doynge he winneth to hym great merite / for nothynge, be it neuer so lytel, that man suffreth for god, can nat passe without great meryt; be thou therfore redy to suffre paciently aduersites, & to fight ayenst thy impacient proude herte / 16 if thou wilt haue victorye. Thou mayst nat gete the well of pacience without fight/ if thou wylt nat suffre aduersites, thou refusest to be crowned; wherfore, if thou wilt be crownid, thou must fight & stryue with thy selfe strongly, & suffre paciently such euyls. For with out 20 laboure no man may come to rest/ne withoute fight no man may haue victory/wherfore, good lorde, I beseke the to make possible by thy grace to me & in me that that is sene impossible to me by nature. thou knowest that I am enyll to suffre, & that I am sone 24 caste down by litel aduersite araysed agayn me. I bescke the, good lorde, that all maner of trowble or aduersite that thou shalt sende me, may be commendable & desyred for thy holy name, for to suffre aduersitees for the is very helthfull & meryte to my soule. The .xxii. chapter, of the confessyon of manes infyrmitees, and of wor[1]dly myseries. Knowlege myne iniquitie ageynst me; I am ryghte feble and vnsted faste. good lorde, thou knowest the thynge that I am 32 discharged & cast down by often is but of lytell valure or weyght. I purpose 2me strongly to stande in well doynge, But whan a litell temptacion assayleth me, I am greatlye anguysshed / the thynge that I am moued & tempted by greuously is but vyle ! & whan I thynke 36 my self a lytell siker of lytel rest that I somtyme haue / I fynde me soone after ouercome of a lytell blaste of temptacyon. Beholde therfore, good lorde, my fraylte, knowen to the in all thynges that I am proued by / haue mercy on me, I beseke the, and delyuer me from 40 fylth of synne, that I be nat fastened therin ne ouercome therby. I haue great remorse, & often I am confounded before the, & that I am so vnstedfaste and frayle to gaynstande my passions. And thoughe they drawe me nat to the consent of synne, yet theyr persecucyon & 44 1 leaf 58. 2 leaf 58, verso.

Chapter XXIII — Of Rest in God above all His Gifts

Of Rest in God above all His Gifts. contynuall insuynge is to me ryght greuous and heuy / and it is to me right tideous to lyue in batayle & stryfe. Therby I knowe the better myne infyrmyte, For wicked & abhomynable fantasies do ryse 4 in me, to my trouble, soner than they goo or passe from me; wherfore I beseke the, god almyghty, & louer of feythfull soules, to beholde with thy gracious consideracion the labour & affliccion of me, thy seruaunt, & asist me with thy mercifull helpe in all nedes, & strengthe 8 me with heuenly strengthe, that the temptar of man, or my wretched flesshe, nat yet fully subdued to my spirite, haue nat dominacion vpon my spirite, ayenst whom I must fight contynually, whyles that I lyue in this miserable lyfe. Alas, what maner a lyfe is this; 12 where tribulacions & miseries haboundeth, where all places be ful of enemyes & snares to ouercome & cache man? For whan one temptacion or trouble cesseth, another cometh. Also the firste conflycte or trouble yet durynge / many other sodaynlye ryse. How may this 16 lyfe be beloued that hath so many bytternes, and is so full of myseryes? how may it be called, a lyfe that gendreth so many dethes & gostely infeccions? and yet it is beloued, and with great gladnes delyted & ioyed in. The worlde is ofte reproued for that it is dys- 20 ceytfull and vayne. And yet it is nat soone forsake, whyle the concupyscence of the flesshe reygneth: some thynges in the worlde inducith man to loue the worlde & some other to despyse it: the concupiscence of mannes flesshe/ the desyre of mannes eye /& pryde 24 of the herte. But the peynes and the myseryes folowynge gendre hate and contempte of the worlde; yet, for all suche myseryes, the euyll delactacion of mynde that is geuen to the worldly pleasure ouercometh the heuenly desyre / & suche carnall delyte reputeth felycyte 28 to be vnder such sensuall pleasure. For such neyther sauer ne taste the swetnes of god / ne the inwarde ioy of vertue. They that despyse the worlde, & study to lyue & serue god vnder holy discyplyne, they taste the sauour of heuenly thinges, promised to such gostly lyuers: 32 they also se verely the errour & disceyte of the worlde. О The .xxiii. chapiter, howe man shuld rest in god aboue all gyftes and goodes erthely. Thou my soule, rest thou aboue all thinge in our lorde God, for he is the eternall rest of sayntes. Gyue me, swete Iesu, moost louable of all other, grace for to rest in the aboue all other creatures a2boue all helth and beawte / aboue all glory / honour, power & dygnyte; aboue all ryches, cunnynge, subtylte, or craftis / aboue all 40 gladnes ioy / fame / or laude; aboue all swetnes / consolacyon / hope/or promyse; aboue all meryte / desyre / or gyftes that thou mayst gyue to me, body or soule / aboue all ioy or iubylacyon that mannes mynde may fele and compryse. And aboue all heuenly 44 spyrytes, with all other thynges vysyble & inuisible, that is nat thy 1 leaf 59, sig. K. i. 2 leaf 59, verso.

Of Rest in God above all His Gifts. selfe; for thou, good lorde, amonge all thinges art best / hyest / moost mighty & moost sufficient; thou art moost swete fay rest, moost louable, moost noble & gloryous aboue all, in whom all other goodes be perfytely / haue be, & shalbe. And therfore, what euer 4 it be that thou gyuest me (thy selfe excepte), it is insuffycient: For my hert may nat verely rest, ne holy be content, but in the, that surmountest euery creature or thynge. O my most amiable spouse, cryste iesu, moost pure louer, & lorde of euery creature, graunt me, 8 I pray the, wynges of very lyberte, that I may fle & rest in the, my feruent loue & desyre. O whan shall it be gyuen to me fully to vnderstande & se howe swete and good my lorde God is whan shall I fully gader me in the / so that for thy loue I shall nat fele my 12 selfe, but the alonly, that excedest all knowlege & mesure? Nowe I ofte sorowe & morne, & bere me in felycyte, and lamentable myserye that I am in, with great heuynes. For many euylls assayle me in this vale of mysery; they sore trouble me, and also ofte 16 blynde me dystroyeth and letteth me, that I may nat haue fre accesse to the, ne haue thy swete en¹brasynge, that the blessyd spyrytes haue contynually with all iocundite & ioy. I pray the that my syghes & inly desyres, with my many folde desolacyons, may 20 moue thy goodnes to enclyne to my desyres / o iesu, the lyght & clerte of euerlastynge glorye, the solace & conforte of wayfarynge soules, my soule spekyth to the with styll desyre, and my mouth without voyce. Howe longe taryeth my lorde god to come? I 24 beseke hym to come to me, his pore seruaunt, to my consolacion & gladnes. Sende he his hande & power to delyuer me from all anguysshe. Come, good lorde, for without the I can haue no gladde day or hour; thou arte my ioye, & without the my mynde & borde is 28 voyde. I am a wretche, and as a prysoner fetred withoute all confort, agreued tyll tyme that I may be refresshid with thy presens, & so restored to lyberte / shewe me therfore, I beseke the, thy fauour & gracious presens. Let other seke for the what so euer they wyll: 32 nothing pleaseth me, ne shall doo, but thou my lorde god, that art my hope & eternall helth; I shall nat cesse to pray & call to the tyll thou returne to me by thy grace, & speke to me inwardly, saying / lo, I am here come to the, for thou called me / thy terys & the desyre of 36 thy soul, thy humyliacion & contricion of hert hath made me enclyne & brought me to the. And I agayne to my lorde: good lorde, I called the, & haue desyred to ioye in the, all other thynges lefte & forsaken for the. Thou, lorde, dyd fyrst excyte me to seke the /40 blessyd be thou, that hast wrought such goodnes with thy seruau»t after thy great merci / what shuld thy seruaunt more do or say 2 before the, good lorde, but to humble hym to thy mageste, alway myndefull of his propre fraylte & wyckednes? None is lyke to the, 44 good lorde, in all the maruelous creatures in heuen & erth / all thy workes that thou hast wrought be very good, & thy domes rightwyse 1 leaf 60, sig. K. ii. 2 leaf 60, verso.

Chapter XXIV — Of the Remembrance of God's Benefits

Of the Remembrance of God's Benefits. & trewe / & by thy prouydens all thinges be gouerned. Laude & glory be to the, that arte the wysdome of thy father celestyall. My soule/ my mouth / with all partyes, may loue the and prayse the 4 with all other creaturis without ende. Amen. The .xxiiii. chapter, a remembraunce or repetynge of the benefaytes of god. YOod lorde, open my herte in thy lawe / and in thy preceptes make me to walke. Make me alway to vnderstande thy wyll and pleasure, & dylygently to consider with reuerence thy benefaytes, both in generall & in specyall, that I may dewly thanke the. I knowe and confesse for trothe that I may nat gyue to the due 12 thankes for the lest benefyte that thou gyuest, and am vnworthy therof; whan I consyder thy excellence and noblenesse, my spyryte fayleth in me for the great magnytude thereof. All thynges that we haue in body or soule, within or without, naturallye or supernaturally, 16 we haue of thy gyfte, & all they commende the, of whom all goodnes cometh & though some perceyue of thy larges mo graces or benefaites, and some fewer, yet all that we haue cometh of the, & the leest gyfte may nat be had without the he that receyueth more 20 bounteuously of thy graces may nat ioy therin as he had them of his owne merytes, nor he may nat very worthely exalte hym selfe aboue olther, ne vylypende his inferyoure or the poore / for he that ascrybeth nat to hym selfe ne to his merytes, but onely to the goodnes of god, 24 is more meke, and in gyuynge thankes vnto god more deuout / and he that for all suche prerogatyues repreueth hym selfe moost vyle and vnworthy of other, he is more apte to perceyue of the hande of almyghty god more larger gyftes / and he that perceyueth fewer gyftes 28 of God ought nat therfore to be heuy ne wrothene enuyous ayenst his rycher but he ought rather thanke the goodnes of god that so frely & so abundantly gyueth to his creatures without any personall concepcion; all thinges come of the / & therfore thou art to be magny- 32 fyed & praysed in all thinges / thou knowest, good lorde, what thing is expedyent to be gyuen vnto euery man and why this persone receyueth of thy larges more/ & an other lesse / it perteygneth not vnto vs but to the to discerne, the which alonly knowest euery 36 mannys mcrytes. I repute it for a great benefyte gyuen to me of thy goodnes that I haue nat gret gyftis, wherby I shuld haue any vayne laude or praysynge outwardlye of the people / so if man consyder well his vylete, pouerte & great indygence he wolde nat be heuy & 40 troubled in hym selfe / but he wolde rather take therof great consolacion & gladnes of soule for thou, good lorde, chose and do contynually chose poore and humble / & such as the worlde dispiseth, to thy seruyce & famylyaryte / as is shewed many festly by the 44 apostles syngulerly chosen of the, whom thou made prynces of all the 1 leaf 61, sig. K. iii.

Chapter XXV — Of Four Things that give Inward Peace

218 Of Four Things that give Inward Peace. xxvi. worlde that nat withstandynge theyr conuersacion & ¹lyuynge was without reprefe amonge men of humble & symple, withoute deceyte & malyce, that they suffered gladly for thy name, reprouynge & Scourgynges and greuous peynes, with deth at the last, the which all 4 be horryble & dispytfull to worldly folke / wherefore ther ought nothynge to glad thy louer & knower of thy benefytes as thy wyll to be fulfylled in hym & the pleasure of thy eternall disposycion / wherof he oughte to be so wel contente & pleased as at the ordenaunce 8 of god. it is to hym as lefe to be the leest & lowist as an other desyreth to be hyest & moost repute, & to be content & pleased with the lowest place as an other with the hyest, & to be as gladly abiecte / & dyspycable as other doth desyre to be hye & aboue other in the 12 worlde for thy loue & wyll, good lorde, ought to precell all other thinges, & more to please man than all other benefytes gyuen or to be gyuen to man. The .xxv. chapiter / howe .iiii. thynges brynge pease 16 to man. Oure thinges, sone, therbe that make a man to be in great pease & folowe an other mannys wyll than his owne / an other is to chose to 20 haue lesse of temporall goodes or worshyppes rather than more: the thyrde is to chose euer the lower sete or place, & to be vnder alway & nat aboue / the .iiii. is to desyre that the wyll of god be holy done in the such a persone entreth the endis of pease & rest / lorde, sayth 24 the deuout soule / thy worde forsayd is short & conteyner of great perfeccyon, it is lytell and short in pronunciacion & full in sence & vertue. / If I coulde well kepe it, 2I shuld nat be so soone troubled as am; for as ofte as I am greued & dyspleasyd / I fynde in me that I 28 goo so ofte from this doctryne; but thou, good lorde, that all may / & also loueth wele and profite of mannes soule, encrease thy grace in me, that I may accomplysshe thy worde vnto my saluacyon. ¶The .xxvi. chapyter/ a prayer agayne euyll thoughtes. Orde God, I beseke the nat to be longe absent fro me / but gyue alway hede to me in helping me / vayne thoughtes haue rysen agayne me with many terrous that haue troubled me / how shall I 36 passe vnhurte and howe shall I breke them and escape, but if thou helpe? thou sayst to thy seruaunt I shall go before the /& I shall humble them that Ioy & truste in erthely glorye, I shall open to the the gatis of darkenes, & I shall shew the my secretes; do, good lorde, 40 as thou promysest, dwell in me & chase fro me all wicked & euyll 1 leaf 61, verso. 2 leaf 62.

Chapter XXVII — xxviii. A Prayer for Enlightenment

xxviii.] A Prayer for Enlightenment. thoughtes; my hope & refuge singuler is to fle to the in every trybu lacion, & to call vpon the with inwarde confidence to be helped, paciently abydinge thy consolacyon. ¶ The .xxvii. chapter, a deuout prayer for the illumynacyon of mannes mynde. Thou, good ihesu, claryfye me with the clerete of euerlastyng lyght, & chase fro myn hert all maner darkenes / stablysshe the 8 great vagacions of my mynde that I suffre / brcke & destroy the vyolent temptacyons that I am acombred with; fyght strongly for me, & fere away the euyll bestes, that is to say my lecherous concupyssens, that I am moued & tempted by / that peace may be in me by thy vertue & 12 myght/ so that lau¹de may sounde to the in the hall of my soule; commaunde the wyndes & tempestis of trouble & temptacion, & the see full of monstres & parels to cease / & say to the north wynde that it blowe nat/ and than shalbe a great tranquilite / sende out thy 16 lyght of truthe that it may shyne vpon erthe / for I am as the erth vayne & baren vnto thou illumyne me / sende out thy grace from aboue/anoynt my hert with thy grace celestyall / sende vnto me the terys of deuocyon to make moyste and wete my dry soule, that it 20 may brynge forthe good frute & the frute of god warkynge / rayse vp my mynde, the which is oppressyd with the burden of syn, & suspende my desyre holy to heuenly thinges, so that, the swetnes of heuenly felycyte tasted / I may lothe to thynke of erthely thynges/ 24 rauysshe me from the vnstedfast consolacion of all creatures/ for no creat thinge may fully satysfye myn appetyte. Ioyne me, good lorde, to the with the bande of inseperable loue / for thou alone suffysyst to thy louer / and without the all other thynges be vayne and of no 28 valure. 32 S The .xxviii. chapter / howe a man shulde eschewe to enquyre busyly of an other mannes dedes. One, sayth god to his louer / be thou nat curious to seke vanites or euyll questions of other mennys conuersacion in worde or dede/folowe thou me. what perteyneth to the this or that or what this man is or that /or ellys what this man doth or saith / and what that thou shalt not gyue accompt for other mennis dedys but for 36 thyn owne sel'e / wherfore than dost thou wrap the in such vayne questyons? I knowe euery 2man with his conuersacyon / & I se euery thynge vnder the sonne; I know euery man what he thinketh / willeth, sayth or doeth / and to what ende he entendethe his werke / 40 thou shuld therfore commyt all thinges to me & to my iugement/ and to kepe thy selfe in good pease; let hym that wandreth wander, and 1 leaf 62, verso. 2 leaf 63.

Of True Peace of Heart.

Chapter XXIX

dryue as he wyl. At the last shall fall vnto hym that he hath deserued in worde or dede, for he may nat deceyue me. Desyre thou nat great fame outwarde, ne great famylyaryte with folke, no pryuate loue of any person, for these thynges gendreth distraccyons of mannes 4 soule & great errours, & darkeness of mannes hert. I wolde speke to the gladly, my wordis of my councels & secretis I wolde shewe the, if thou wolde dylygently obserue my cominge, openyng the dore of thy herte to me / be thou prouident & wakynge in prayers/humblyng the 8 in all thynges. The .xxix. Chapiter / In what thynges standeth very peace and profyte of man. Sone One, I sayd ones to my dyscyples, I leue peace with you and gyue 12 you my pease; I gyue you my peace nat as the worlde doth, that nowe gyueth peace / now troubles & warre / all folke desyre peace, but all doth nat seke the very thynges that pertayne to peace. My peace is with humble persons & innocent, thy peace shall be in moch 16 paciens if thou wilt here me & folowe my worde, thou shalt haue moche peace. in all thy werkis, take hede what thou dost say or intending alwey to please me only / & nothyng without me to desyre or seke / also be thou nat curious or busy to discerne or iuge other 20 mennis wordes or dedes, ne mell ¹nat of thynges that be nat perteynynge to the/ and thus doynge thou shalt lytle or seldome be troubled. neuer to suffer any heuynes or perturbacyon of body or soule longeth nat to this lyfe, but to the estate of the lyfe to come / where euer 24 quyetnes & peace is; suppose nat therfore that thou hast founde very peace for that thou felest no heuynes ne grauyte / ne thynke nat that all is well about the/ if thou haue no aduersary/ne suffre contradiccion/nor repute nat the therfore perfyte / for that all thynges 28 be done after thy mynde & desyre / nor thou shalt nat repute the to be beloued / or to be in the fauour or grace with almyghtye God, if thou haue any gyfte of swetnes or deuocion; for a true louer of vertu is nat knowen in such thynges, nor the profyte or perfeccion of man 32 standeth nat in suche, but in that rather that thou offredest thy selfe with all thyn herte vnto the wyll of god/nat sekyng thy goodys or thyne owne wyll to be done in lytle or moche, so that thou take euenly with thankes prosperous thynges and aduersytees / weyinge all 36 in a lyke balance / if thou be so stronge in hope that when thou lackest inwarde consolacyon / than thou prepayrest thy herte to suffre gretter thynges than before / nat reputyinge thy selfe rightwyse or holy, than thou walkest in the true and right way of peace / 40 & without doubt then thou shalt se my face in euerlastynge Ioye; and if thou come to the full contempte of thy selfe, then thou shalt haue the abundaunce of pese after thy possybilyte, as a wayferer may haue. 1 leaf 63, verso.

Chapter XXX — xxxi. Of the Excellency of a Free Mind

xxxi.] Of the Excellency of a Free Mind. The .xxx. Chapiter, of the preemynence of a fre mynde and howe prayers precelleth lesson. Lorde, this is the warke of a perfyte man, neuer to lose his soule from the speculacion or of the syght of heuenly thynges, & to go amonge many busynessys as without all busynes, nat as an Idell man, but by a prerogatyue of fre mynde, nat lyuynge by inordynate affeccyon to any creature. I beseke the, most good & almyghty god, 8 preserue me from the busynes of this lyfe / that I he nat wrapte ouermoche by the many folde necessaryes of my bodye, that I be nat caught by lust of body / delyuer me, I beseke the, from all maner of impedymentes & enemyes to my soule, to saue me that I be nat caste 12 downe & broke by outragyous heuynes, nat by such vanities as the worlde busyly desyreth / but by such myseryes as of the comon malediccion of mankynde doth greue peynfully thy seruauntis, that they may nat haue liberte of soule to be ioyned to the as they wolde / 16 good lorde, turne all carnall consolacion in me into bytterners, that shuld entyse & draw me by fals pretens of goodnes from the contemplacion & loue of euerlastynge thynges. let me nat be ouercome of flesshely lust, Let me nat be dysceyued by the worlde or by the 20 shorte glory & pompe thereof nor let me be supplanted or be begyled by the cawtels & deceytis of the deuyll / gyve me, I beseke the, strength to resyst all euyll/ pacyens to suffre aduersytes, & stablenes of perseueraunce; graunt me for all wor[1]lly consolacyons 24 the swete, gracyous vnccyon of the holy goost, & for all carnall loue / yet into my soule the loue of thyne 'holy name. Mete & drynke and clothe & other necessaries to the body / be peynful & onerous to a feruent spyryte; graunt me, good lorde, to vse suche bodely confortes 28 temperatly so that I be nat wrapped in outragyous desyre of suche thynges to forsake all suche bodely necessites I may nat lefully for nature must be sustayned, but to seke suche thynges in superfluyte or suche thynges as be more delectable than profytable / 32 the holy lawe forbedeth it / for elles the fleshe of man shuld rebell ayenst the soule/ amonge all suche thynges, good lorde, I beseke the that thy hande of grace may teche and gouerne me euer/ that I admytte no such thynges in superfluyte. 36 The .xxxi. chapiter, the loue of pryuate thynges & of mannys selfe letteth the perfyte goodnes of manny's soule. One, if thou wylt possesse god almyghtye to dwel in thy soule/ thou must eschew & forsake all thy wyll for hym / so that onely thou gyue thy wyll holy vnto his wyll / for the propre loue of thy selfe is more dysauauntage to the than any erthly thynge. after thyne 1 leaf 64. 2 leaf 64, verso.

Chapter XXXII — A Prayer for a Clean Heart and for Grace

222 A Prayer for a Clean Heart and for Grace. affeccion & loue, thou enclynest to euery thynge more or lesse; if thy loue be pure, symple, and well ordered, thou shalt nat be ouercomen by inordynate desyre of suche erthlely thynges. Couet nat suche thynges as it is vnlefull the to haue. Nor yet haue thou nat in dede 4 nor in desyre that thynge that shall lette the or thy inwardly lyberte of thy soule. I haue marueyle, sayth God to his louer, that man gyueth nat hymselfe to me with all his herte to gether / withall ¹other thynges that he hath or desyreth to haue; why art thou 8 fatygate with superfluous busynes or desyer? why is man wasted by vayne heuynes? Lette hym stande to my pleasure & wyll: and than he shall fele no heuynes ne harme / if thou seke this thynge or that/or to be here or there for thy profyte or commodyte, thou shalt 12 neuer be quyte ne fre from busynes of mynde / For in euery thynge besyde me is some defaute of goodnes / and no place is voyde of all aduersyte/wherfore seth transytory and worldlye thynges/rychesses or worshyppes, multiplyed in dede or in desyre, doth nat helpe 16 mannes soule, but rather the contempte and hate of such thynges profyteth in the acceptacion ayenst god for all suche shall passe with the worlde/The place that a man desyreth shall lytell helpe hym, if the spyryte of charyte & grace be nat with hym: & such 20 peace as man seketh without forthe shall nat longe stande if it lacke the very foundament of stabylnes, that is to say, if man stande nat in god almyghty, which is grounde of all stablenes / he may well chaunge his place, but he shal nat be auauntaged in soule, for 24 whyther so euer a man fleith he shall fynde suche occasyon as he fleyth. ¶The .xxxii. chapiter / an oreson for the Co mannes soule and for grace. pourgynge of YOnferme me, good lorde, by thy grace & make me sad in vertue inwardly in soule / make my herte voyde of all vnprofytable busynes & nat to be drawen or led by the vnstable desyre of any thynge, what euer it be, vyle or precious, but to conceyue all thinges 32 2 together with my selfe as transytory/nothynge vnder the sone is stable & permanent, but all is vnyte & afflyccyon to mannes soule / howe wyse is he that so vnderstandeth and perceyueth / graunt me, good lorde, heuenly wysedome, that I may lerne to seke & to fynde 36 the above all other thynge, to conceyue and loue the aboue all thynges & to vnderstande all other thinges as they be, after the order of thy wysdome; gyue me grace to bere prudently the prosperite & pleasure of the worlde & paciently to suffer aduersyte / for it is 40 great wysdom nat to be moued with any blast of wynde, ne to entende to any flaterynge tale. 1 leaf 65, sig. L. i. 2 leaf 65, verso. 3 Sic. Read 'vanyte.'

Chapter XXXIII — xxxiv, xxxv. Against the Tongues of Slunderers

xxxiv, xxxv.] Against the Tongues of Slunderers. 223 ¶ The .xxxiii. chapter, how a man shuld behaue him ayenst detraccion. One, sayth our lorde to his louer / thou shalt not be heuy if a man say yll or haue an yll opynyon of the, that thou wolde nat gladly here for thou ought to iuge thy selfe to be worse & more vyle of condycion than other people be if thou gader thy selfe so inwardly thou shalt nat greatly ponder fleing wordes / it is nat a lytell argu- 8 ment, prudens or wysdom, a man to kepe scylens in tyme of yl sayd or don to hym, & to conuert hym selfe inwardly to god, & nat to be inquyete of mannes ingement / let nat thy peace be in mannes worde; whether they say wel of the or yll, thou art one & nat chaunged by 12 theyr wordes / where is true peace & true glorye but in god / he that desyreth neyther to please men nor drede the nat to dysplease them/ he shall fynally have great peace for of inordynat loue & vayne drede cometh all inquietnes of herte and dystruccyon of soule. 16'¶The .xxxiiii. chapter, god almighti is to be inwardly called and blessyd in tyme of tribulacyon. TH / Hy holy name, good lorde, be alway blessyd, that hast wylled this trouble or temptacyon to fall vpon me I may nat fle ne 20 eschewe it but I haue nede to fle to thy goodnes for helpe and socoure, that thou maye turne it to my well / good lorde, I am nowe in trowble, and it acordeth nat to well to my hert / for I am greatly vexed of this present passyon; what shall I say, that am tached thus 24 with tribulacions saue me, good lorde; in this houre I come to the, in this houre of trowble, that thy goodnes may be knowen whan I shall be delyuered by the of my great humylyacion & trouble that I am in / please it thy goodnes, lorde god, to delyuer me therof/ for I 28 knowe nat what may do to my dyscharge & well, & whyther I may goo without the / graunt me paciens, good lorde / also now helpe me, good lorde, & I shall nat drede what euer fall to me what shal I say in all my aduersytes / but that thy wyll be done in me? I haue 32 well deserued to be troubled & vexed, wherfore I must suffer / & wolde god I myght so do with pacyence tyll the tempest be past / & better fortune folowe / god almyghty, thou may take fro me this temptacion/if it be thy pleasure that I be nat ouercome thereof, as 36 thou hast ofte done / for the more harde it semeth to me to suffer suche temptacyon, the more nere is thy right hande to chaunge it. The .xxxv. chapter, howe man shulde aske the helpe of God, trustynge in hym to recouer grace lost by. deuout prayer. 1 leaf 66. sig. L. ii.

S Of trusting God in our Affliction.

Chapter XXXV

One, sayth our Lorde to his louer, I am thy lorde god, that do conforte my seruauntis in the daye of trouble / come therfore to me whan it is nat well with the / it doth lette the to haue consolacion from aboue, that thou slowly fallest to prayer for a remedye / for 4 before thou prayest to me deuoutly for helpe and consolacyon / thou sekest many inwarde consolacyon for thy refresshynge, whiche all auayleth the lytell vnto thou conceyue inwardlye that I alonly delyuer and helpe in nede them that truste in me / & without me 8 there is no vaylable or profytable counceyll, ne remedye durable & abydynge; but resume thy spyryt, & be reconforted in the lyght of my mercyes, for I am nere & redy to repayre all thynges that be ruynous/nat onely to the state that they were of before / but also to 12 theyr perfeccion / nothinge is to me harde or impossy ble / I am nat lyke to the, that sayest more than thou doest in dede / for my worde & dede is all one / where is thy fayth stande fermly & perseuerantly in thy fayth & my seruyce / be strongely abydynge in me & thou 16 shalt haue confort in tyme conuenyent / abyde me, & I shall come soone & hele the / it is a lytell temptacyon that doth vexe the /& a vayne drede that dothe fere the/ why art thou busy about thynges or chaunces nat yet beynge, but for to come, the which encresyth thy 20 heuynes it is suffycient to the day his wickednes/ it is but vanyte or Idlenes to be troubled or to be glad at the auenture of thynges to come, which parauenture shall never fall / but mannes condycyon is to be disceyued by such Imagynacions / & it is a token 2of an vnstable 24 soule that is so soone led fro god by suggestion of the enemy, for he pondereth nat whether he deceyue by true suggestyons or fals/ whether he throw downe by the blynde loue of thinges present or by drede of thynges for to come / be thou nat aferde ne trowbled in 28 soule/trust in my mercy. whan thou trowest to be farre fro me / I am ofte more nere the; whan thou wenest to be holly lost, than thou moost deseruest rewarde/ all this is nat lost whan thou felest contrariousnes in thy mynde / thou shulde nat iuge after thy sensuall 32 felynge, ne take euery vexacyon, hopinge neuer to escape it / repute the nat al forsake whan I sende the any trybulacion / for by such tribulacyon it is come to the kyngdome of heuen; it is more expedyent to the & to my other seruauntes for to be preued in adversitees 36 than to haue eche thynge after theyr wyll / I know the hyd thoughtes of man it is expedyent to thy helth & saluacyon to be lefte some tyme to thy selfe without gostly sauer/ that thou be nat inflate by pryde & lyft vp aboue thy selfe, thinkynge the to be better than thou 40 art in dede I may take away whan my lyste that I gyue to any man & restore it to them whan I wyll; whan I gyue any gyft or grace to any person, it is myn that I gyue / and whan I withdrawe it I take but myn owne / for al goodes & euery perfyt gyft is myn. if 44 I sende the any trouble bodely or gostlye, dysdeyne nat therof, ne let nat thyn hert fall therby unto great heuynes for I may soon lyfte 2 leaf 67, sig. L. iii. 1 leaf 66, verso.

Chapter XXXVI — Of leaving the Creature and seeking the Creator

Of leaving the Creature and seeking the Creator. 225 the vp agayn, & chaunge thy heuynes into ioynenertheles I am rightwyse & moche to be recommended & loued whan I sende the 1suche aduersyte or scourges / if thou wylt vnderstande, thou oughtest 4 neuer to be heuy for the adversytes that I sende the, but rather to thanke me / & to repute it a synguler ioy that I spare the nat in such peynfull afflyccions that I sende the / for I sayde to my dyscyples / I loue you as my father dyd me / though I sende you into the world 8 nat to haue ioyes of the worlde, but great batayles; nat to haue worldly honours, but despitis; nat to be Idle, but to labour / nat to haue rest, but to gader moche frute of saued people into the barne or church of god, lyke as I was sent to also; haue minde, sone, also of 12 these wordis. The .xxxvi. chapter, how all creatures shuld be set a syde, that we may fynd god. Orde god, sayth a deuout soule to our lorde, I haue nede to haue more grace than I haue yet, if I shuld come thyder where no man nor creature shall let me / for as longe as any creature reteyneth me by lokynge of thy loue, I may not fle to the frely / he desyred to fle frely that sayde these wordes: who shall gyue me winges lyke a 20 doue, that I may fle & rest where perfite rest is what thynge is more quyete & restfull³ than is a symple iye & who fleyth more frelye into the knowlege and loue of God / than he that desyreth nothynge here in erthe/he therfore that wyll stande in eleuacyon of 24 mynde / & so beholde the, good lorde, maker of all thynge, he muste ouer passe euery creature & forsake hym selfe with other, consideryng his lorde to haue nothynge lyke hym / but that he precell all creatures in thy loue / and, but if a man be fre & lowsed from 28 inordinate loue of all creaturis, he may nat 4frely lyft hym vp by contemplacion & loue of heuenly thinges / therfore fewe folke be founde contemplatyue / for fewe be founde that fully sequestrate theym selfe fro erthly thinges, that be but transytory / to contemplacion is great 32 grace requyred / for by grace a man must in the dede of contemplacion be lyft aboue hym selfe & but if he be lyfte vp in spyryte aboue all creatures erthelye, & be holy vnyte to god almyghtye / what so euer he can or hath of vertue is but of lytle pryce aforo 36 god / he shall longe be lytle in vertue / & lye longe in erthe, that reputeth or prayseth any thynge but onlye eternall goodes, which he had of god almyghty / and what so euer thynge is nat god almyghty or to hym referred is nought/ & to be acounted for nought/ great 40 differens is betwene the wysdom of a deuout and illumyned persone of god/ & the cunnynge of a lettred clerke or a student / for that doctryne is more worthy & better that cometh by the influence of god than it that cometh by the labour of mannys wyt / ma[n]y desyre 1 leaf 67, verso. 2 Orig. xxxvii. 3 Orig. refstull. IMITATION. 4 leaf 68.

Of Self-Renunciation.

Chapter XXXVII

to come to contemplacion, but fewe study for such thinges as be required therto in exercyse & a great impedyment therto is that we stande in sygnes & in sensible thinges, & labour nat to mortyfye vs fro them/ne to despyse theym parfytely before as we shulde do / 4 howe is it and with what spyryt be we led / I wot nat, that he reputed spirituall persons & yet we laboure more about vyle & transytory thynges / than about spirituall / about the which scarsly at any tyme we labour or thynke inwardly with suspensynge of our 8 outwarde sensys, so that we wey nat our warkes stratlye or euenlye las we ought to do / for wherupon our affeccyon resteth we do nat attende/ne we lament nat our vyle and vnclene dedes / & therupon foloweth that whan our inwarde affeccyon is corrupte, that the dede 12 folowynge & procedynge thereof is necessaryly corrupte, for of a clene herte cometh 2 good dedys and vertuous lyuynge / euery man seketh the dede of what & how moche he may do or doth / but howe vertuous a man is it, that is nat so dylygentlye soughte / for a ryche 16 man or a stronge man / for a good labourer / a good wryter / a good synger a fayre man or woman/ or for an able persone, euery man dylygently seketh / but howe meke in soule is suche a persone / howe pacyent, how deuout / or well-disposed inwardly is he, no questyon is 20 made nature sheweth the outwarde goodnes of man / but grace turneth it selfe to the inwarde vertues of man / nature with gyftes natural is ofte dysceyued, but the soule trusteth in God that he be nat disceyued. ¶ The .xxxvii. chapiter, howe man shuld forsake hym selfe and all couetyse. S One, sayth our lorde, thou may nat haue perfyte liberte, but if thou vtterly forsake thy selfe. all proprietaries & louers of them 28 selfe be fetered and nat fre / as couetous folke / curious & vaynglorious, that seke alway ryches, honours & delectable thinges, & nat suche as perteyne to iesu cryste / suche folke ofte feyne & compounde suche thynges as be nat stable but faylynge, for all thynge shall 32 peryssh that is nat begon & caused of god / holde well this shorte worde/forsake all thynges for god, & thou shalt fynde all thinges; 3 forsake couetyse, & thou shalt fynde rest / degest thys thynge in thy mynde busyly, & thou shalt vnderstandle all thynge / lorde, that is 36 nat one dayes warke nor a lyght thynge to attayne / for all perfeccyon of relygyon is comprysed therin / sone, thou shulde nat soone be aduerted ne cast downe by dyspayre whan thou herest the wayes of perfyte folke / but rather to be prouoked to hyer thynges / & at the 40 leest to enforce the by deuote desyre to theym; I wolde thou come there to that thou loued nat carnally thy selfe / but that thou wolde folowe my councell in all thynges; than thou shuld be as I sayd, & all thy lyfe shuld be led with ioy & peas. thou hast yet many thynges 44 1 leaf 68, verso. 2 Orig. tometh. 3 leaf 69. 4 Error for 'averted.'

Chapter XXXVIII — xxxix. Of Inconstancy of Heart

xxxix.] Of Inconstancy of Heart. to be forsake & lefte, the which but if thou holy leue and resygne to me thou shalt nat attayne that thou desyrest / I counceyll the to bye of my bryght golde / that is to say, heuenly wysdome, the which 4 despyseth all erthly thinges, that thou may be very ryche/lay thou a syde all erthely wysdom and all inordynate pleasure of thy lyfe / or any other, & thou shalt haue heuenly wysdome therfore the which wysdom, though it be reputed lytell worth in erthe & of erthly 8 folke / yet it is a precyous margarete hydde fro many, & greatly desyred of many. ¶ The .xxxviii. Chapyter, of the vnstablenes of the hert of man & how man shuld fynally lyfte vp and order his herte and mynde to God. One, sayth our Lorde, truste nat to moche to thyn owne wyt & affecthyng to an other / for as longe as thou lyuest thou shalt be chaun¹geable 16 & subiecte of mutabilite ayenst thy wyl / now shalt thou be glad, now heuy now well plesed & content & soone discontent, now deuout & soone vndeuout, now busy in mynde & werke, & now sleuthfull / now thou art lyghte & mery & soone after sad & troubled, but a wyse man 20 & well taught in soule standeth stable in all such mutacyons/nat attendynge what he felyth in hym selfe / or of what party the wynde of thy stablenes bloweth / but rather that all the entente of his soule & mynde may come & profyte to the due and best ende / and in this 24 wyse may a man alway one abyde holy, as longe as the symple entent of his soule amonge all suche varyacyons is nat vndered, but dyrecte to me contynually; the more pure and clene the entencion of mannys soule is, the more stedfastly he goth amonge such stormes & troubles / 28 but in many thinges is the pure iye of mannes soule made darke / a man lyghtely beholdeth2 a delectable obiecte that is presented to hym, and anone the soule is infecte by vnlefull desyre / for seldome suche persones be fre and vnfecțe of the venym of theyr owne sekynge / as 32 we rede by exaumple of the Iewes, the whiche came into betanie to Martha & Mary & nat to Iohan only / but for to se Lazar / wherfore the iye of mannes intencion is to be clensed so that it be rightwys, and aboue all varyant meanes directe to me. 36¶ The .xxxix. chapiter, howe god almyghty sauoureth to his louer aboue all thynges. BE Eholde my lorde god, & beholde all thynges: what thinge may I more graciously & better to my beatytude desyre? o thou sauery 40 & swete worde¹ to thy louers, my lorde god & all thynges / I say nat 1 leaf 69, verso. 2 Orig. keholdeth. 17 # 3 leaf 70. 4 Orig, woode. Q 2

Chapter XXXIX — To the loving Soul God is sweet above all Things

228 To the loving Soul God is sweet above all Things. that he is the worlde, ne the transytory goodes of the worlde, which is nat to be loued / but god in all thinge, the which worde often repeted gyueth a great gladnes to the louer of god / whan thou art present, good lorde, all thynges be plesaunt to man/ and if thou absent the 4 from hym / thinges be tedyous to hym / thou, good lorde, alone makest a peasyble herte, and also a great gladnesse & solempne ioyfulness in mannis soule: thou makest a man fele wele of all thinges, & to loue the in all thynge / and without thy goodnes nothinge may 8 longe please man / but if any thynge shall be thankefull & well sauory to man/thy grace must be present, and wysdome: if thou, good lorde, sauour plesauntly to any man / what thyng shall nat be delectable to hym, & if thy goodnes sauour nat to man, what may be 12 ioyfull to hym sothely nothinge: but worldlye wyse men fawteth in thy wysdome, good lorde, and they lyke wyse that sauoureth flesshely desyres, for in such wysdome and noughty wayes be many vanytes, and spyrytuell deth foloweth / And they that folowe the, 16 swete and blessyd lorde, by contempte of the worlde / and by mortifyinge of theyr body or bodely lustys, be knowen to be very wyse, for they be transfourmed from vanyte to trouth/ and from carnalyte to spiritualte / to such persones doth almyghty God swetely sauour / 20 and what someuer goodnesse or delectacion they fynde in any creature, they referre all to the laude & praysynge of the, creature¹ of all. 2Great dyfference & dyssymylytude is betwyxt the sauour & swetnes of almyghty god the maker of all, & the sauoure of the 24 thynge that is made of hym, as is also betwyxt eternite and tyme, and betwyxt lyght increate & light illumined of god /o thou light eternal, precellynge & transcendynge all lightes creat, perse the inwarde partes of myn hert; with thy ioyfull shynyng puryfye, glad / 28 claryfy and quyken my spyryte, with his powers, to enclyne & be ioyned to the from vnprofytable excesses /o whan shall that blessyd houre come, moost to be desyred, whan I shalbe sacyat & replenysshed with thy blesful presence that thou may be to me in all 32 pleasures possy ble to be desyred / for as longe as that gyfte is nat gyuen to me my full Ioye shall nat be: it is myne olde man, that is to say, my bodye lyuynge in me, by his venemous concupiscence nat fully crucyfyed or mortyfyed in me; as yet my body couetyth 36 strongly agaynst my soule; it moueth inwarde batayles, and sufferyth nat the reygne of my soule to be in rest; but thou, good lorde, that hast dominacion vpon the see & dost myttigate his mouynges & flowinges, aryse & helpe me, quenche & destroy these outragious 40 meuinges of my flesshe, wherwith I am sore troubled; destroy them in thy vertue & myght / shewe, I beseke the, thy power, & declare the right hand vpon me, for I haue no other hope but the, that arte my lorde & sauyour. 1 Error for 'creatour.' 2 leaf 70, verso.

Chapter XL — No Security from Temptation in this Life

No Security from Temptation in this Life. The .xl. chapiter, howe no man may be sure frome temptacyon whyles he lyueth here. S One, sayth our lorde God to his louer, thou shalt neuer be syker or surer in this lyfe, but, ¹as longe as thou shalt lyue here / spirituall armour shalbe necessary to the; thou art conuersaunt amonge thy enemyes on euery syde, thou arte troubled & vexed/ & therfore if thou vse nat on euery hande thy shylde of pacyence / thou shalt nat 8 be longe vnwounded/ more ouer, if thou put nat thy herte stable in me, & to suffer with good & deuout wyll all maner of thynges for the loue of me, thou mayste nat suffer this ardoure, nor come vnto the crowne & rewarde of blessyd soules/ thou must therefore passe 12 manly ouer all suche thynges & vse a myghty hande ayenst thynges contrary to the for to a conquerour is promised & graunted in rewarde aungels fode / & to a sleuthfull & an Idell man is ordeyned great misery if thou seke here rest, how shalt thou come to euer- 16 lastyng rest & quietacion in heuen / gyue the nat here in the worlde to great rest, but rather to great pacience ayenst aduersitees contynually insuynge / seke nat therfore true peace here in erthe, but in heuen where it is/ nat in man nor in other creatures, but in god 20 alone thou oughtest for the loue of god suffer gladly all labours & sorowes, temptacyons & vexacions, aduersites & necessytes, infyrmytes, & iniurye, oblyquies & repreues all tokens of mekenes & confusyons/correccions & despytes / these thynges helpe to purches 24 vertues, these thinges proueth the knyght of cryste, & maketh hym worthy the celestyall crowne. I shall, sayth our lorde god, yelde to my seruaunt that serueth me in such seruyce as is spoken, euerlastynge rewarde for a lytell & short laboure & glory infynyte for a 28 lytell confusion / trowest thou, sayth our lorde 2to his seruaunt, that thou shalt have alway spirituall consolacions at thy wyll / my sayntes had nat such consolacions contynuall / but many dyuers temptacions & great persecucions / but with paciens they ouercame all such 32 troubles/trustynge more in me than in them selfe in suche peynes / knowynge with the apostle that the peynys of this present lyfe be nat worthy to deserue the glory of heuen/woldest thou haue that anon, that many afore haue scar[s]ly opteyned after many wepynge terys 36 & great labour / abyde pacyently the gracyous comynge of our lorde / labour manly in his vyneyarde the warkes of rightwysenes/ put thy confort in god, mistruste hym nat / but stande strongly in fayth, & go nat fro his seruyce that he hath called the to, & expounde thy 40 body and soule stable & strongely for the loue of god / and I shal be with the in all thy troubles, & shall fully rewarde all that suffre or do for me. 1 leaf 71, sig. M. i. 2 leaf 71, verso.

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Chapter XLI — Against the Vain Judgments of Men. xlii

Against the Vain Judgments of Men. xlii. The .xli. chapiter, agaynst the vayne iugementes of men. On, sayth our lorde to his louer, cast thy hert & loue vpon thy lorde god stedfastlye, & drede nat what man iugeth in the / 4 where thy concyence yeldeth the deuout & innocent / it is good & blessyd to suffer & to be heuy to an humble persone that trusteth more in god than in hym selfe / many folke say many thynges / & therfore lytle feyth is to be gyuen; but to satysfye all men it is im- 8 possyble and though saynt l'owle the apostell laboured to please all folke in god/makyng hym selfe mete & apte to all mennys condicions for theyr saluacion & lucre / yet he set lytle by mennes iugement, that is to say, mennys dyscommendacion or com¹mendacion ayenst 12 hymhe dyd labour dylygentlye for other mennes edyficacion & saluacion / but he suffered other men to iuge or despyse hymn / he coulde nat let / and therfore he commytted hym selfe & all his labours to god almyghty that knoweth all thynge, & what is best for man / 16 & he defendyd hym selfe by pacyence & humylyte agaynst all his aduersaries & lesynge makers / he answeryd somtyme by worde and wrytyng ayenst his detractours, that he shuld nat be sclaunder to other/ what art thou that dredest a mortall man, which is to day & 20 the morowe apereth nat? drede god, & thou shalte nat drede mannes terrours. whan may any man worke in the by wordes or iniuryes / he shall rather noy hym selfe than the /ne he shal nat eschewe the iugementes of god / who euer he be. haue thou god alway before the, 24 and stryue nat agayn such complaynynge wordes / & though thou seeme for the ty me ouerthrowe, and suffre confusyon contrary to thy deseruynges, disdayn nat therwith, lest thou minysshe the crowne of glory by impaciens / but rather beholde me, that may delyuer euery 28 man fro confusyon & iniurye, & rewarde euery man after his merytis & trauayles. ¶ The .xlii. chapter, if man wyll opteyne fredom of hert, he must holy forsake hym selfe. Ur lorde god sayth to his seruaunt / sone, forsake thy selfe /& thou shalte fynde me: stande thou without the eleccion of thy fre wyll & without all propryete, & thou shalt alway wyn / for if thou leue thy selfe vtterly / without presumpcion of the same, more 36 abundaunce of grace than thou had / shall be gyven to the. Lorde, sayth the discyple to his lorde god / how ofte & in what thynges shall I forsake my selfe? I say to the, sone, that thou shalt euery houre, & in euery thynge great & small, forsake & make thy selfe 40 naked/ellys Howe may thou be myne & I thyne / but if thou forsake thy proper wyll in all thynges within & without? the soner thou so 2 leaf 72, verso. 1 leaf 72, sig. M. ii.

Chapter XLIII — Of the right Conduct of Outward Things

Of the right Conduct of Outward Things. do, the better it shalbe with the /the more fully thon forsakest thy selfe with all other thinges / the better thou shalt please me & the more thou shalt wyn / some religyous folk with other forsake them 4 selfe nat fully / but with some excepcyon / such trust nat to god almyghty / & therfore they endeuer them to prouyde for them selfe in some thynges. some other at the fyrst doth offer them selfe and all theyrs to god / but at a temptacyon soone after arysynge they 8 returne to theyr owne wyll, the which they had forsake and therfore they profyte nat in vertue / suche persones shall nat come to very clennes of hert ne to the grace of my ioyfull famylyaryte / but if they make a hole resygnacyon & a dayly oblacion of them selfe & 12 all theyrs fyrste / without which the vnyon that longeth to my fruycion may nat be had / I have sayd ofte to the: forsake thy selfe, and resyne the perfytely, and thou shalt enioy inwarde peace / gyve all for [all], aske ne seke nothynge agayne of them that thou hast forsake 16 for me but stande holye & fermely in me, nat doutynge any thynge/ & thou shalt haue me / thou shalt be fre in soule / darknes shall nat possesse the, ne any spyryt of derkenes shall haue power of the / indeuoure the to this pray & study with all thy desyre, that thou 20 may ¹be delyuered fro all maner of properte, & with nakydnes of all ambicion & possessy on folowe naked iesu cryste thy sauyour/ & that thou dye to thy selfe & the world & lyue to me eternally / than all vayne fantasyes, wicked troubles, & superfluous busynes shall 24 fayle / Also than shall all imoderate drede / & loue inordynate dye. ¶ The .xliii. Chapyter, howe man shulde gouerne hym in outwarde thynges, & renne to god for helpe and socour in parels and daungers. 28 S One, sayth our lorde to his louer, thou oughtest with all dylygence gyue hede that in euery occupacion & outwarde dede thou be fre withinforth in thy soule, hauynge power of thy selfe / so that all thinges be under the & thou nat vnder them / that thou be lorde & 32 leder of thy werkes and nat seruaunt / but as a true hebrew or cristen man, goynge into the sorte & lyberte of chyldren of god, the which stande vpon the present thinges of the worlde and beholde the eternall goodes of heuen/ the which also beholde the transytory 36 thinges of the worlde with theyr lefte iye, & heuenly thynges with theyr right iye; such folke be nat drawen by worldly goodes to inordynate loue of them but rather they drawe suche temporall goodes as god sendeth them & order them to good dedes, lyke as 40 god almyghty the hye artyfycer hath ordeygned them, that lefte nothynge vnordred in all the worlde / also if thou in euery auenture or chaunce stande nat in the outwarde apparaunce, that is to say, if thou stande nat to the iugement of thy bodyly iye or ere / but anon 1 leaf 73, sig. M. iii.

Chapter XLIV — Of not being troubled about Worldly Affairs

232 Of not being troubled about Worldly Affairs. as thou perceyuest such thinges / if thou enter with moyses into the table of thy soule by deuout prayer ¹to councell our lorde / thou shalt here sometyme the swete answere of god almighty / & thou shalt returne agayne to thy selfe instructe of many thynges bothe present 4 & for to come / moyses euer had a recours to the tabernacle of god for doubtis & questyons and to assoyled, and he fled to the subsydye of prayer for parelles & the vnresonable vyolencis and fautis of men to be fled / so thou shuldest fle into the secret tabe:- 8 nacle of thy soule in such doutis or parels, there callynge on the helpe of god by deuout prayer / we rede that Iosue with the chyldren of israell was deceyued of the Gabaonytis, because they gaue lyght credens to theyr swete wordes & dyd nat counceyll with our lorde 12 by oracle as they shulde haue done, before they had graunted them any thynge. ¶ The .xliiii. chapyter/ a man shuld nat be importune in his wayes or nedys. S One, sayth our lorde to his louer / commyt thy cause to me alwaye & I shall well dyspose for the whan tyme behouable shall be/abyde myn ordynaunce & thou shalt fynde profyte therby/ my lorde god, sayth he / I gladly commytte to thy goodnes my selfe 20 & all my desyres & necessytes, for my prouydence may lytle auayle / I beseke the that I cleue nat moche to auentures here after ensuynge/ but that I may shortly in all such offer my selfe to thy pleasure / sone, sayth god / man often prosecuteth the thynge that he desyreth, & whan he cometh therto / he begynneth otherwyse to fele therin for mannys affeccyons & desyres about one thyng be nat durable & abydynge / but now vpon this thynge sette / and now vpon that / the very profite of man is to forsake hym selfe & to commyt hym 28 holy to God/ for such a man is very fre and syker / But our enemy & contrary to all goodnes cesseth nat of his temptacyons / but day & nyght he maketh greuous fautes to vs / to catch vs at unwares by his deceytfull snares/wake therfore & pray dylygently that thou enter 32 nat into temptacion. ¶ The .xlv. chapter, man hath no goodnes of hym selfe / ne any thyng that he may haue any glory or pryde of, but all of the goodnes of god. Orde, what is man that thou hast suche mynde of, or the sone of man whom [thou] doest vysyte with thy grace/ what meryte was or is in man that thou gyuest thy grace to what may I complayne if thou forsake me or what may I rightwysly say 40 agayne the if thou graunt me nat that I aske of the seth thou 1 leaf 73, verso. 2 leaf 74.

That Man has no Good of Himself.

Chapter XLV

gyuest all goodes¹ of thy owne goodnes & lyberalyte, & without the deseruynge of man / Surely this may I thynke & say of my selfe / that I am nothynge of valoure, that I haue no goodnesse of my selfe / 4 but that I am in suffycyent and frayle in all thynges, & go to nought euer/and but I be holpen of the, good lorde, and informed within in soule by the, I shall be made all dyssolute / thou, good lorde, abydest alwey one beynge / and euery where good, rightwys & holy / 8 werkynge all thinges wele, right wysly & holyly/ & dysposynge all thy werkys in wisdom, but I wretche, that am alway more prone & redy to fayle than to profyte in vertu and goodnesse am nat abydynge euer in one state / for seuen tymes in the day the rightwis 12 man is troubled of synne / Ne 2the lesse it shal be sone wele with me agayn, if it please thy goodnes to helpe me / for thou alone, good lorde, mayste without man helpe in all nedys / & make me so ferme & stable that I shall nat be chaunged hyder & thyder / or fro this 16 thynge to that/ but that my herte may be turned & rest in the alonly & if I wolde cast away all mannes consolacion, eyther for deuocion for to be had or ellys to seke thy socoure & goodnes / for such nedes as fall to me, that I am compellyd by to seke the / for no 20 man may helpe or comfort me as thou mayst / than I myghte well trust to thy grace & to ioye of the gyfte of thy newe consolacyon | I thanke the, good lorde, the actour and grounde of all goodnes as ofte as any good chaunce happeth towarde me I am but vanyte 24 and nothynge in thy syght, an vnstable man & syke / wherof may I than be proude or shuld repute me any thynge profytable / wheder nat of nought, the which is moste vanyte? truly vayne glory is an infectyue pestylens and moost vanyte / for it draweth a man fro very 28 glory & remeueth grace spyrytuall / whyles a man hath a complacens in hym selfe/he displeaseth god/ and whan he desyreth mannys. laude & vayne praysynge he forgoth very vertues, very glory; & holy ioy to man is to ioy in god & nat in hym selfe / to ioy in the 32 name of god almyghty & nat in his proper vertu or strength / nor to have delectacyon in any creature but for god / thy holye name, good lorde, be praysed & blessid, & nat myne; thy werk be magnyfyed & nat myne / no laude, ne praysynge be gyuen to me by 36 mannes mouthe for any thynge that I do, but all be vnto thy pleasure; thou arte my glorye & the inwarde ioy of my herte / I shall by thy grace euer Loye in the & in nothynge perteynynge to the¹ but in my infyrmytes/let Lewes with other vayne louers of the worlde 40 seke glory of them selfe, & in other. I shall only seke the glory and praysynge of god / for all mannes glory & praysynge with worshyp temporal, & also worldly hight and promocyon, compared to thy eternall glory, good lorde, is but vanyte & folye /o thou blessyd 44 trynyte, my god / my mercy and very truthe, to the alone be laude/ vertu / honour/ & glory for euer. Amen. 1 Orig. 'goones.' 2 leaf 74, verso. 3 leaf 75. 4 Error for me.'

Chapter XLVI — Of despising Temporal Honour. xlvii

Of despising Temporal Honour. xlvii. The .xlvi, chapter, how all temporall honour is to be dyspysed. One, sayth our lorde to his loner, be thou nat confoundid ne heur, whan thou seest other honoured and auaunced / and thy selfe 4 despysed and humyled / rayse vp thyn harte to me into heuen, & thou shalt nat be heuy thoughe thou be despysed of man here in erthe Lorde, sayth the dyscyple, we be here in darke blyndenes, lackynge the very lyght and therfore we be soone disceyued by 8 vanytes; as farre as I can vndirstande / I neuer yet suffered any iniury of any creature / wherfore I can nat rightwysely complayne agayne the but for as moche as I haue ofte synned agayn the / therfore euery creature is worthyly armed ayenst me in punysshement 12 of my synnes. wherfore confusyon & shame to me is dewe with contempte; to the, good lorde, be laude, honoure, & glory / and but if I prepare my wyll to be dyspysed and forsake gladly of euery man and vtterly to be reputed noughte, ¹I can nat be stablysshed ne pacy- 16 fyed withinforth / nor spiritually to be illumyned / ne may nat be fully knytte & ioyned to thy goodnes. The .xlvii. chapter / howe no man ought to put his peas fynally in man. S One, if thou put thy peas with any person for thy felynge, & for that they accorde with the, thou shalt be vnstedfast & vnpeased / but if thou haue thy recours to god, that is permanent & euerlastynge truthe, thy frende goynge a way or decessynge fro the 24 shall nat make the inordynatly heuy / thou oughtest to loue all thy frendes in me and for me to loue euery persone that thou accomptyst with good & dere to the in this lyfe / for I am the begynner & the ende of all goodnes & without me all frenshyp is 28 nat valent or durable / nor no worldly frendshyppe may endure / where I ioy nat. thou oughtest to be mortyfyed to such carnall affeccions of thy louers / that as moche as thou mayst thou shuldest desyre to be without al mannes company / for the more a man with- 32 draweth hym fro all worldlye solace / the more he draweth nere to god almyghty & the more hye that he ascendeth in loue & spirituall contemplacion, the more profoundly & inwardly he descendeth in humble consyderacion of hym selfe and vylypendynge 36 hym selfe / he that ascrybeth or gyueth any goodnes to hym selfe / he gaynstandeth the grace of god & letteth it to enter into hym/for the grace of god alwey requyreth an humble herte if thou man, sayth our lorde, wolde perfytely disprayse thy selfe / & wold empte 40 clene thy hert fro all erthely loue, than wolde I, sayth he, distyll & entre into the with abundaunt grace, 2but the inore attendaunce & 2 leaf 76. 1 leaf 75, verso.

Chapter XLVIII — Against Vain and Secular Knowledge

Against Vain and Secular Knowledge. effeccyon thou hast to my creatures / the more is the consyderacyon & loue of thy creature¹ take fro the /loke that thou lerne to ouercome thy selfe in all thynges / for the possessyon of thy creature¹ / 4 & than thou mayst come to the knowlege of thy lorde god / what so euer thynge thou louest inordinatly, be it neuer so lytel, yet it defoylith thy soule & letteth the to come to the knowlege & loue of god/ ¶ The .xlviii. chapter, agayne vayne & seculer scyence. One, sayth our lorde to his louer, beware that thou be nat moued 12 god standeth nat in worde but in vertu / attende my wordes, for they illumyne mannes mynde, & inflameth with the ardure of loue mannys herte / they make compunccyon in man to be sory for his synnes / & with that they brynge to manuys soule great consolacion / gyue the 16 nat to lecture or study for that thou woldest be sene cunnynge or wyse before other / but study therby to mortyfy thy vyces & vicious lyuynge in the & other / for that shal more profyte the than the knowledge of many questions / for whan thou hast red, knowen many 20 thynges thou must at last come to one pryncypall & begynnynge of all other / I am he that techeth man cunnyng, & I gyue more clere vnderstandinge to humble persones than any man techith/loke, whom I speke to, he shal be wyse & profyte in soule / wo shall be theym 24 that seke of men curyous thynges, and lytell ponder the wey how they shuld serue and please me the tyme shall come whan that Cryste, the mayster of all maysters / and Lorde 2of aungels, shall apere redy to here euery mannes lesson, that is to say, to examyne euery 28 mannes concyens; than shall Iherusalem be lyghtened & enserched with lanternes & lyghtes / and the hyd warke & cogitacions of men / shalbe many festly opened / & all vayne excuses shalbe fordon & layde a syde / I am he, sayth god, that sodenly ryse vppe and 32 illumyneth an humble mynde / that he may take and perceyue mo reasons of eternall trouth soner than he that studyeth .x. yere in the scolys I teche without sounde of wordis, without confusyon of opynyons/without pryde of worshyp / & without fyght of argumen- 36 tacion I teche to dispyse all erthely thynges & thynges present / I make my louers to seke & to sauoure thynges eternall / to fle honours, & paciently to suffer sclaunders and aduersites, nothynge without me to desyr, but all theyr hope to put in me, and to loue 40 me ardentlye aboue all thynges / some in louynge me inwardlye haue deuyne and godly thynges, & cunnyng to speke marueylous thynges, such hath more profyted in forsakynge all thinges / than in studyinge about subtyle thinges / but I speke to some comon thynges & to other 2 leaf 76, verso. / 1 Error for creatour.'

Chapter XLIX — Of not troubling ourselves with Outward Things

236 Of not troubling ourselves with Outward Things. specyall thynges; I appere to some swetely in hyd synes & fygures / & to other I shewe great mysteryes with great lyght of vnderstandynge/ there is one voyce & one letter in the bokes that they beholde / but that voyce or letter informeth nat all in lyke for I am the 4 inwarde techer of trouth / sercher of mannes hert / the vnderstander of mannes thought, promoter of his dedis, gyuynge to euery man as I thynke worthy. S The. xlix. chapiter / how we shulde despyse & nat 8 greatly desyre outwarde wor[1]dly thynges. One, thou must be ignorant & vnknowinge many thynges, thou must acompte thy selfe as dede upon erthe/ & seke one that all the worlde is crucyfyed to thou muste ouerpasse many thynges that 12 thou shalte parauenture [hear] ayenst the or thy frende with a deffe ere, nat answeringe to suche / but to such rather those thinges that be to thy peace/it is better a man to turne away his iyen fro thynges of displeasure & to let euery man to thynke & loke as he wyll. Also to 16 withdraw thyn erys fro vnprofytable fables than to deserne² to contencious wordes / if thou wylt stande & enclyne to god / & dylygently beholde his iugement, & the meke answers in his reproues / thou shuldest suffer the more easely to be ouercome/o lorde God, what 20 be we? lo, we wepe and lament greatly for a lytel temporall harme or losse / we renne ayenst myght and laboure bodely for a lytell temporall auauntage / but our spirituall losses & detrymentis that we suffre be soone forgot with vs & scarsly we returne agayn therto 24 any tyme after our losse / to that thyng that is lytell or nought worth we gyue great attendaunce / and that thynge that is of great pryce & moost necessary to vs we set nat by it / for all mankynde in maner renneth towarde outwarde thynges / & but they soone aryse fro suche 28 dysposycyon / they shall gladly lye & delyte euer in outwarde thynges. ¶ The .1. chapyter, howe euery tale or worde is nat to be beleued & how mannes worde soone slydeth. 'G Ood lord, gyue & graunt me helpe of my trouble that I suffer for mannes helpe is but vayne & vnuaylable in such nedis / Í haue ofte fayled of helpe & socoure / where I trusted to haue founde it, and ofte haue I founde faythfulnes / where I trusted leest to haue 36 founde it/wherfore I say, that man laboureth in vayne that putteth his hope in man. thou, good lorde, art the very hope & helth of man ; blessy'd be thou in all thynges, & for all thynges that happeth to us / we be sicke & vnstable of our selfe, we be soone chaunged fro goodnes 40 & disceyued / who is he that can so warely & wysely kepe hym selfe 1 leaf 77, sig. N. i. 2 Error for deserve'; Lat. 'deservire.' 3 leaf 77, verso.

Of Hasty Belief and Levity of Speech. III. 1.] in all thinges, that he fall nat some tyme into a snare of disceyte of some perplexite / but he that trusteth in the, good lorde, and seketh the with symple herte, doth nat so soone remeue from the / and if it 4 hap hym to fall into any tribulacyon / howe so euer he be wrapped therin he shall soone be delyuered therof by the /or ellys soon receyue comfort of thy goodnes / for thou, good lorde, forsakest them neuer that truly truste in the / it is harde to fynde a faythfull & a 8 trusty frende / that so perseueryth in all the trybulacyons of his frende/thou, good lorde, art moost faythfull in all such nedys | & lyke vnto the none is nor may be founde/o ful well felte & sauoured that soule in god / the which sayde, my mynde is grounded 12 & stablysshed in my lorde god / if it were so with me, I shuld nat so soone drede man / ne be moued at his wordes / who may prouyde all thynges for to come / or who may eschew the parelles or euyls here after ensuynge if chaunces or thinges before sene ¹ofte anoyeth & 16 hurteth man/ what shall I say than of thynges vnprouyded / but that they more greuously hurt / but wherfore haue nat I, wretche, better prouyded or purueyed? why gaue I so soone credens to other mennes sayinge? but we be men / ye, thoughe we be reputed and 20 extemed aungels of many folke. to whom shall I gyue credens / but to the, good lorde for thou art very trouth, that nouther disceyuest ne may be disceyued / and euery other man is a lyer, vnstable / & soone dysceyuynge moost in wordes, so that vneth it can or may be 24 beleued that semeth ryghtwyse whan he proferith it / howe prudentlye haste thou, good lorde, gyuen warnyng to vs to be ware of men, and how the moost famylyer frendes of man be enemyes to hym / also a man shulde nat beleue if man shuld say to hym / lo, cryst is here or 28 there / shewyng hym that is nat cryste but rather antecryst, as hath be sayd, and hereafter shalbe sayd. I am taught by harme that I haue suffred & sene other suffer / And praye God that I may be taughte to be more ware & nat to my foly a man sayth to me / 32 sone, be ware and kepe this pryuey to thy selfe that I say / & whyles I kepe pryuey suche as hee commytted to me / he can nat kepe pryuey that thynge that he desyred me to kepe pryuey / but anon he betrayeth and dyscloseth bothe hym and me, and so gothe his way. good lorde, 36 defende me from such talys and vnware men, that I fall nat into theyr handes / nor take vpon me to do suche thynges / good lorde, graunt me to haue stableness of worde & neuer to have dysceytfull tonge, 2 but remoue all suche dysceytes fer fro me / I ought in all wyse 40 eschewe that thynge that I wolde nat suffer my selfe / o howe good & peasyble is it a man to kepe scylence of other mennys dedes & nat lightly to beleue euery mannis tale / ne lyghtly to tell out suche talys/ to shewe brefely in fewe wordes the entent of his mynde, nat 44 to be led or moued with any bosting or flaterynge wordes & alway to seke god almyghty, the beholder of mannes soule in his dedys, euer desyryng that all the entencion of his soule inwarde, to geder 1 leaf 78, sig. N. ii. 2 leaf 78, verso.

Chapter LI — Of Trust in God when Evil is spoken of us

238 Of Trust in God when Evil is spoken of us. with his outwarde dedes, may be directe & perfourmed after his gracyous pleasure / how sure is it for the conseruacion of heuenly grace a man to fle vtter apparaunce of goodnes & nat to desyre outwarde flatery or vaynglory / but rather to folow those thinges which 4 gyue and procure the amendynge of lyfe with the feruour of good lyuynge knowen vertu & openly commendyd hath hurt many persones, where grace pryuelye vsyd & hyd hath and doth profyte/ & auayle many in this frayle lyfe / the which after scripture is all 8 temptacyon & malyce.¹ The .li. chapter/howe a man shulde put his confydence in God whan sharpe wordes touche hym. S Tonde, sone, fermely & truste in me, whan thou art vexyd with 12 troubles & malycyous wordes / what be wordes but wynde that fleeth in the ayre without hurt of any stone/ if thou be gylty of such wordes or worthy of them or suche repreues, than thynke thou wylte gladlye amende the / and if thou be nat gyltye, thynke yet 16 thou wylte suffer gladlye 2such repreues for goddis sake / It is but an easy thynge to suffer sharpe wordis sometyme, where it is so that thou mayste nat suffre harde flagellacyons / or betynges, with cryste & for hym & why is it that so small thynges be so bytter and 20 odyous to the/ but for that thou art yet carnall & nat spirituall in thy affeccyons geuynge more hede to man than to god? for that thou dredest to be despysed / thou wolt nat be repreued for thy excessis / but sekest for thy defence derke & synyster excuses / but 24 beholde thy selfe better, & thou shalt se well that the worlde & vayne glory or mannes pleasure lyueth yet in the / whan thou refusest to be humbled & confoundid for thy defautis / it is certeyne that thou art nat very humble, ne truly dede / or mortifyed to the 28 worlde nor hast nat the worlde crucifyed to the/ but here thou my wordes & thou shalt not drede a thousande mennys wordys / lo, if all the wordes that myght be feyned were maliciously sayde agayn the/what shulde they noy the, if thou wolde let them passe 32 & nat ponder them greatly thou knowest they may nat mayme the ne hurt one here of thy hede / but he that hath nat inwarde syght to his soule helth/ nor god afore his syght, is soone moued & trobled at a sharpe worde/ he that trusteth in me, sayth our lorde, and woll nat 36 stande to his owne iugement, shalbe without mannes terrour / I am the iuge and knower of all secretis / I knowe how euery thinge is done I knowe both hym that doth the iniury & hym that suffreth it/ for by my suffraunce such iniuryes be done / that many mennys thoughtis may be knowen / I shall iuge bothe the inocent and hym that is gylty, but I haue decreed to proue them both by my hyd iugement/ the testymony & iugement of man ofte tyme deceyueth / but my iugement is true / it shall stande stable/ & it shal nat be 44 2 leaf 79, sig. N. iii. 1 Lat. 'militia.' 3 leaf 79, verso.

Chapter LII

· Of Eternal Life. subuerted. though it be hyd & nat apere / yet it neuer dothe erre, thoughe it apere nat ryghtwys to somewherefore in euery iugement man shulde renne to me / & nat to lene to his owne reason / A 4 rightwis man wol neuer be troubled, what thing so euer hap to hym of god / yet and if any wronge be layde vnto hym he wol nat moche recke / ne he shall nat be exalted by vayne glory, if he be reasonably excused by other / for such a persone consydereth well that I am the 8 very sercher of mannys hert & inwarde partyes, & nat iugynge after the face & the outwarde aperaunce of man, but after the inwarde demeanyng of mannys soule / for ofte I iuge & fynde culpable many thingis that mannys iugement demeth to be laudable. wherefore I 12 beseke the, my lorde God, the true iuge, stronge and pacient, that knowest the fraylte of the malyce of man / be thou my strength & trust in all nedys,' myne owne concience / for thou, good lorde, knowest in me that I know nat my selfe / & therfore in euery repreue I shuld 16 humble my selfe & beningely suffer / but for asmoche as I haue nat paciently & mekely suffred all such condycyon/relece & forgyue me, good lorde, I beseke the /& gyue me more large grace of sufferaunce/ thy plenteous mercy is better to me, by the which I may opteyne 20 pardon of my mysbehaueour/ than the proper opynyon of my iustyce for the defence of my 2hyd concience / for though I suppose my concyence to be clene & nat spotted with any synne / yet I may nat iustifye me in that for if thy mercy be remeued fro vs, no man 24 here lyuynge may be rightwyse in thy syght. The .lii. chapter/ how man shulde suffer all greuys & aduersytes for the lyfe euerlastynge, that we all hope and abyde here. So On, se thou be nat broke by impaciens of the labours that thou hast take vpon the for my sake; also se thou be nat cast downe by dyspayre or vnresonable heuynes in any trouble that shall hap vnto the, but be thou reconforted / & strengthed in euery suche 32 chaunce by my promyses / for I am suffycyent to rewarde & gyue to my seruauntis aboue all mesure / thou shalt nat labour longe here, ne alway be greued with heuynes/abyde a shorte tyme in pacyens / and thou shalt soone haue an ende of thy troubles / one houre shall come 36 whan all thy labours / and troubles shal ceace / all thynge is mesuryd and passeth with tyme is both lytell & short / do therfore as thou doste, and labour feythfully in my vyneyarde, that is to say, in my churche, after the degre that thou art called to, and I shalbe thy 40 rewarde, wryte thou/rede / synge / sorow for thy synnes / kepe thy mouthe fro yll & vayne wordis/pray thou & be pacient in aduersites such exercyses with such other vertuous labours be the very wey & merytes of euerlastynge lyfe. peace shall come one day that is knowen 1 Some words omitted. 2 leaf 80. 1 8

Chapter LIII — Of Heaven's Happiness, and Life's Straitness

240 Of Heaven's Happiness, and Life's Straitness. : to our lorde & hyd fro man that day shall nat be as the day or nyght of this lyfe / but it shal be lyght & euer endurynge clerenes / stedfast peace/¹and infynyte rest infallyble & sure / Thou shalt nat then say with the apostle who shall delyuer me fro the perellys & 4 the ioperdy of my mortall body? ne thou shalt nat than crye with the prophet with desyre to be desolued, & say these wordes / wo is me, that myne abydynge here in this mortall body is prolonged /& why? for than shall deth that before had dominacion in man / be over- 8 throwen & destroyed & helth of body & soule shall than euer be without ende none anoy shall than be to man / but a blessyd ioy & myrth & a swete / and fayre company / O if thou sawe the perpetuell crownes of sayntes in heven/ & in what maner of glory they 12 lyue & ioy in now that were before despysed in theyr lyuynge & reputed vnworthy to lyue/sothely thou wolde humble the in the moost lowly wyse & thou wolde soner desyre to be subiecte to euery man than to have gouernaunce of any man, nor thou wold nat 16 desyre the glad dayes of this worlde / but thou wolde rather desyre to be in trybulacion for god, and thou wolde desyre also to be vylypendyd & set at nought amonge men for cryst & with cryst thy saucouro if these thynges were sauery to the & shuld profoundely 20 perse thy herte / thou woldest nat ones complayne the at such troubles & aduersitees; & why? for we ought eche of vs to suffer all labours / & hardnesse for the lyfe eternall that is so precyous/ it is no lytell thynge to wynne or to lese the kyngedome of heuen / lyft vp thy 24 soule into heuen & beholde me & my sayntes, all that hath had and suffred great conflyctes / and batayles with me in this worlde / now they ioy with me nowe they be conforted / nowe they surely rest after theyr labours & shall euerlastynglye abyde and reygne with me 28 in the cuerlastynge reygne of my fader. The .liii. chapiter / of the day of eternyte / & of the anguysshe of this present lyfe. He mansyon of the hygh cyte of heuen is all full of blysse & ioy 32 infynyte/o thou day eternall, moost clere, that which art nat made darke by any nyght / but it shyneth euer by the hye trouthe of almyghty god / this day is euer ioyfull and moost mery, euer sure and stedfast, & neuer chaungynge his state into commodyousnes / 36 wolde god that day shulde shyne to vs & all temporall thynges were endyd. this day of eternyte gyueth lyght to the sayntes in heuen, with perpetuall clerte and shynynge / but to trauaylers here in erthe it is farre, & as by the mene of a myrrour/ the Cytezins of heuen 40 knowe howe ioyfull that day is and we, whiche be the chyldren of Eue and outlawes from heuen, sorowe for tedyousnes & bytternes of this our temporall day the dayes of this tyme be shorte / euyll, full 1 leaf 80, verso, 2 leaf 81.

Of Heaven's Happiness, and Life's Straitness. 241 of sorowes and anguysshes, where man is defoyled with many synnes, and is feblysshed and destroyed often by passyons; he is contracte and dystrayned with many dredes, and with many busynesses is he 4 occupyed/he is wrappyd in many vanytes / & with many errours he is intriked, and broke with many laboures / he is moued with many temptacions / he is ouercome with delytes, & he is crucyate & turmentyd with penury and nede /o whan shall all these labours be 8 ended and whan¹ shall I be delyuered fro the mysery / and thral dome of vyces / whan shall I thynke of the alone, good lorde, all other thynges lefte / and whan shall I ioy in the fully whan shall I be without all Impedyment / or lettynge /& in very lyberte without 12 all greuaunce of body and mynde / whan shall I possesse sadde peace without trouble / sure peace within and without, & sure on euery syde/o good iesu, whan shall I stande to beholde the / whan shall I have syght & contemplacyon of the eternall glory of thy kynge- 16 dome? whan shalt thou be to me all in all /o whan shall I be with the in thy kyngdome / the whiche thou haste of thy goodnes preparate to thy louers at the begynnyng? lo, I am lefte here a poore outlawe in the Lande of myne ennemyes, where dayly 20 batayles and in-fortunes be full great / comforte me, good lorde, in my exyle mytygate my sorowe, for I syghe vnto the with all desyre for all that the worlde offreth vnto me for my solace is but a burden to me I desire inwardely to be knytte & cleue to the, good 24 lorde, but I maye nat come therto / I desyre to be conuerted and atteyn the heuenly thynges / but worldly thynges and possessyons2 vnmortyfyed in me let me & where in my mynde I wolde and desyre to be aboue all temporall thynge / I am compellyd agaynst my 28 wyll by my dul body to be vnder all / & so I, vnhappy man, am in contynuall fight with my selfe / & I am made greuous to my selfe, whyles my spyryte desyreth to be aboue & my flesshe to be downe / o what is my suffraunce withinforthe, that whan I treate of heuenly 32 thynges by dylygence of my mynde / anone a multytude of carnall thoughtis mette & letted me / good lord, be thou nat by thy grace far from menor declyne thou nat in wrath fro thy servaunt/ sende downe the lyghtnyng of thy grace & consume such vayne and troblous 36 thoughtes/sende downe thy arowes of drede & chase away all the fantasyes of the ennemy / gather to gether all my sensys to the /& make me forget all worldly thinges, & gyue me grace soone to auoyde fro me & to despyse the fantasmes or Images of synne / Socoure thou 40 me, eternall truthe, that no vanytes meue me / O thou heuenly swetnes, come and enter into me / & chase fro me all vnclennes / forgyue me, I beseke the, & mercyfully perdon, as ofte as I consyder in my mynde any thynge in tyme of prayer excepte thy goodnes / I 44 knowlege the, good lorde, that I have be wont to behave me very distractely in prayer & other thynges, for I am nat often there / but absent, where I stande or eytte bodyly, but I am more there, whether 1 leaf 81, verso. 2 Lat. 'passiones.' 3 leaf 82. IMITATION. R

Of the Desire of Everlasting Life.

Chapter LIV

I am borne by such thoughtis / for I am there where my desyres be/ and there my thought & desyre is where that thyng is that I love / for that thyng doth mete me anon in thought that naturally pleasith or delyteth, wherfore thou truthe hast openlye sayde: where thy 4 treasour is there is thy herte / if I loue heuen I thynke gladly on heuenly thynges / If I loue the worlde I ioy of hit & in the fortunes of the worlde and I am heuy to here of the worldly aduersytees / if I loue my body or flesshely desyres / than I often Imagen and thynke 8 of them if I loue my sowle / or spyryte,¹ I delyte to thynke vpon spirituell thynges / so what so euer thynge I loue I gladly speke & of the same I bere the Images of such busyly in my mynde / but blessyd is that man that for god forgetteth all maner of creatures, & 12 that doth vyolence to nature and that doth crucyfy or quenche the foule lustys or concupyssens of the flessh by fervour of spyryte / so that with a clere conscience he may offer his prayers purely to god / & so be worthy the company of aungels / all erthely thynges within 16 and without hym excludyd fro hym. The .liiii. Chapiter / of the desyre of euerlastynge lyfe, & what goodes be promysed to the kuyghtis of god that fyght ayenst synne. One, whan thou felyst that the desyre of euerlastynge beatytude or blysse is infoundyd in to the by grace, and with that thou desyrest to departe out of thy body, that thou may se my clerenes euerlastyngly than open thyn herte & receyue this holy inspiracion 24 with all deuocion & desyre / gyue dygne & moost large graces to the hye goodnes of god that doth to the so worthely / so gracyously vysyteth the so ardently excyteth the/ & so myghtyly doth rayse the, that thou fall nat to erthely thynges by thyn owne nature & burden / thou 28 doste nat receyue that grace by thyn owne thynkyng or labour² / but all only by the goodnes of heuenly grace and the respecte of God, for that thou shuldest profyte more & more in vertuous lyuynge & in humylyte/ & that thou shuldest prepare the ayenst batayles for to come, and 32 also that thou shuldest cleue to god almyghtye with affeccyon of, 3 with a feruour of deuocion & stedfast wyll / sone, the fyre doth often bren, but the flame therof doth nat ascende without fume or smoke / right so the desyre of some men is in heuenlye thynges, but theyr affeccyons be 36 nat fre fro temptacions of the flesshe / & there fore they do nat alwey purely for the honour of god that whiche they aske so effectuously of god; such is ofte tymes thy desyre, which thou sayde was so importune for that desyre is nat pure and perfyte / the which is infecte 40 with mannes proper commodyte / aske thou therfore nat such thinges as be delectable / or profytable to the / but suche as be worshypfull to me, for, if thou iuge right, thou oughtest to prefer myn ordenaunce 1 leaf 82, verso. 2 Orig. lakour.' 3 leaf 83, sig. O. i.

Of the Desire of Everlasting Life.

before thy desyre and all other thinges to be desyred/ and to folowe my wyll & ordenaunce. I knowe thy desyre, and haue herde thy manyfolde syghynges & wepinges; thou wolde now be in the lyberte 4 of the glory of the chyldren of god / it delyteth the nowe to be in the eternall hous of god, that is to say, in the heuenly countrey, where full ioy is, but thour is nat yet come / thou must yet haue labour and batayle ayenst thyn enemyes / & so haue the tyme of probacion here 8 afore thou come to euerlastynge glory / & rest: thou wolde be fulfylled with that hye goodnes / but thou mayst nat haue it yet / I am the essencyall goodnes of man / abyde me, sayth our lorde, vnto I call the to my kyngdome / Thou must be proued & exercysed here in 12 erth afore thou come to me; thou shalte haue consolacion some tyme gyuen the/ but the full plente that sayntes hathe in heuen shalte thou nat ¹haue whyle thou lyuest here / be thou therfore reconforted & stronge both in thy doinges & in thy suffrance [of] the contraryousnes 16 of nature / thou must do on the clothynge of grace & inocencye, & be chaunged into a newe man. thou must often do that thou wolde nat, & that thynge that thou wolde do thou must leue; that please the other men shall precede and come to effecte / & that thynge that 20 thou hast a pleasure in shall nat come to effecte perauenture / also what other men say shal be herde, & what thou sayst is set at noughte/ other men shall aske & they shall haue theyr askynge, but thou shalt aske & nat spede / other men shalbe commended in 24 mennys mouthes / and of the no man shall speke / other persones shall haue this offyce / or that commyt to them and thou shalt be demed vnprofytable for suche thynges is man ofte naturally heuy, & a great thynge it is if thou bere such with styll mouth 28 and mynde; in such thinges with other lyke is man proued / whether he be the true seruaunt of god / how he can denye hym selfe & breke hym in aduersytees; scarsly thou shalt fynde any thynge enioyned or layde vnto the to do / for the which thou nedyst 32 to suffre deth, as thou shalt fynde thynges contrary to thy wyll, which thou must suffre moost whan thynges dyscordynge to thy mynde, which appereth to the lesse profytable in execucion / be commaunded to the & for asmoch as thou art vnder the domynyon & 36 power of other to whom thou dare nat resyst, therefore it is sene harde to the to folowe alwey the wyll of other / & alwey to leue thy proper wyll but beholde, sone, & consider 2well the ende of thy labours, which is nat far fro the. Also gyue hede to the frute of 40 them together with the infynyte rewardes of the same and thou shalt haue no greuaunce in suche labours / but a great conforte of thy pacience, for as for that lytle pleasure that thou wylfully forsakest now in this lyue, thou shalt euer haue thy wyll don in heuen/ for 44 thou shalt haue there all that thou wyll or can desyre / thou shalt haue ther power of all goodnes without any drede to lese it / there thy wyll, one euer with me, shall coueyte or desyre no straunge / 2 leaf 84, sig. O. ii. 18 # 1 leaf 83, verso. R 2

Of Comfort for the Desolate Soul.

Chapter LV

pryuate or worldly thynges. there shall no man resyst the /ne none complayne on the none shall let the or withstande the / but all that thou desyrest shalbe presentyd to the / and they shal fulfyl all thyne affeccyon or desyre vnto the fulnes of the same / there shall 4 glory be gyuen in rewarde for repreues here paciently suffred / and the pall of laude for heuynes, and for the lowest or laste place that thou hast be content with thou shalt there receyue euerlastynge reygne there shall apere the frute of obedyens here kepte for god / 8 the laboure of penaunce shal be rewarded with ioy | & humble subieccyon shal be crowned with glory / bowe the, therfore, vnder euery mannes hande & forse thou nat who commaundeth the for to do this thinge or that but study thou with great dylygence, that 12 whether it be thy prelate, thy felow, or lower than thou that intendyth to do any thynge, that thou take all suche thynges well and with pasyence / and that thou fulfyll theym with very good and denout wyll let this persone seke thys thynge & he that thynge / 16 be he glad of this thynge/ and he of that/ or he commendyd in this and he in that be they neuer so precyous or multyplyed / ioy thou neyther in this thynge nor in that / but alonly to be vylypended or despysed & in my pleasure & honour / &, ouer all, desyre that 20 whether thou lyue or dye / god alwey be glorifyed in the or by the. ¶ The .lv. chapter, a man beynge in heuynes & desolacion shulde commytte hym into the handes of god & to his grace, sayinge: Orde god, holy fader, blessyd be thou now & euer / for after thy holy pleasure/so thou hast done to me / and all that thou dost is good. I besech the, good lorde, that thy seruaunt may ioy in the, and nat in my selfe / ne in none other thynge but in the /or ordred 28 to the for thou alone art verye gladnesse / thou art my hope, my crowne of reward; thou, good lorde, art my ioy & honour / what haue I or any of thy seruauntis that we haue nat receyued of thy goodnes/ye, without our meryte / all be thyne that thou haste gyuen 32 and made / I am but pore, & haue ben in trauayle fro my youth & often my soule is heuy vnto wepyng, & some tyme it is troubled agayn it selfe for passy ons fiersly in rysynge / I desyre, goode lorde, the ioy of peace / I aske that peace of thy chosen chyldren, the which 36 be norisshed & fed of the in the lyght of inwarde & eternall consolacyon/if thou, good lorde, graunt me peace / if thou graunt me inwardly holy ioy, than shall the soule of thy seruaunt be full of louynge and deuoute praysynge of thy infynyte goodnes / & if thou with drawe 40 the fro me as thou hast often wont to doo / 2than may I nat ren the way of thy commaundementys, that is to say fulfyll them / but more, thy servaunt, is then arted to knocke his brest & to knele for 2 leaf 85, sig. O. iii. 1 leaf 84, verso.

Of Comfort for the Desolate Soul.

grace and consolacion afore had, for that it is nat with hym now as yesterday and the day before, whan thy lanterne of lyght shone vpon hym and illumyned his soule/ and [he] was defendyd fro the inwarde 4 temptacions vnder the shadow & shylde of thy wynges. right wyse father, & euer worthy to be most loued, the hour is come that thy seruaunt shuld be proued in /it is worthy, father, that thy seruaunt suffer this hour som what for the / Thou knew in thy eternall presens¹ 8 an houre for to come, in the whiche for a lytell tyme thy seruaunt shuld outwardly be ouercom & yet within forth be euer lyuynge ayenst the that he shuld be vylypended/contempned/ and despysed for a tyme in the syght of men / by sorys / peynes & passyon / that he 12 aryse agayn with the in the morne of a new lyght of grace, & after that be gloryfyed in heuen/ for all such humylyacions, holy father, thou hast so ordeyned & wylled, & after thy commaundement so be it fulfylled in me / This is thy grace, that thou, good lorde, shewest 16 to thy frende, to suffre troubles here in this worlde for thy loue, as ofte/whan so euer /& in what so euer wyse thou dysposest or suffrest it to fall/without thy counceyle and prouydence / And also withoute cause nothynge is done here in erthe/ It is good to me, good lorde, 20 that thou haste humbled me, that I may therby lerne the ryghtwyse iugementes/ and therby caste fro me all pryde and presumpcyon of herte / It is very profitable to me that I haue suffred or had such confusyon / that I by the erudicion of it shuld rather seke thy consola- 24 cyon than mannes in such aduersyte / I haue lernyd also therby to drede thy inscrutable iugementis, wherby thou prouest & scourgest the ryghtwyse man and the wycked / and that nat without equyte and rightwysnes. I thanke the that thou haste nat spared my synnes, but 28 punysshed me with scourges of loue / ye, bothe within & without with sores and anguysshes / no creature vnder heuen may comforte me in myne aduersytes, but thou, good lorde, the very and heuenly leche of mannes soule, that smytest and helyst agayne / Thou ledest 32 vs into sharpe peynes of body, & suffrest vs to be ledde into dedely synne somtyme / and thou bryngest vs out therof agayne by thy great grace/Thy dyscyplyne be vpon me / and thy scourge shall teche me the wayes of vertue and mekenes / Lo, fader, I am here in and vnder 36 thy handes / & I enclyne me under thy rodde of correccyon / smyte my backe and my necke, that I may bowe and refourme my crokydnes vnto thy wyll / Make me meke and lowly, that I may lyue alway at thy wyll I commytte me to the, good lorde, with all myne, for 40 to be correcte / For better is it to be punysshed & correcte here / than after this lyfe/ thou knowest all thynges, and nothynge is hydde in mannes soule or concyens fro the afore any thynges be made / thy wysdome knoweth them for to be / it is nat nedeful that any man 44 teche or warne the of any thyng that is done here in erthe/ Thou knowest what pro³fyte or peyne is expedyent to me, and moche trybulacyon auayleth to pourge the fylthe and ruste of my horryble Synne 1 For 'prescience.' 2 leaf 85, verso. 3 leaf 86.

Of Employment in Works of Humility.

Chapter LVI

and vyces therfore do thou with me after thy pleasure, and despyse nat, I beseke thy grace, my synful lyfe, for thou knowest it best. graunt me, good lorde, grace to knowe that I am bounde to knowe, and to loue that I ought to loue / to prayse that thou wolde I shulde 4 prayse and to repute that is precyous in thy syght / and to refuse all that is vyle afore the gyue me grace, good lorde, nat to Iuge thinges after myne outwarde syght, ne after the herynge or the relacyon of vncunnynge folke / but truly to dyscerne of vysyble 8 thinges & spyrituall and aboue all thynges to enquyre and folow thy wyll & pleasure / mannes wyttes be often dysceued in judg ment also the louers of the worlde be often desceyued in louynge all onely thynges vysyble / what is a man the better that men repute 12 hym more or better than he is indede? a deceyuer deceyueth another, one vayne man another one blynde man another / & one sycke persone another/ whyle he so exalteth hym / And yet in trouth he more confoundeth hym that auaunceth, whyles he s› vaynly dothe 16 laude / or prayse hym, for howe great, commendable & holy euery man is in thy syght, so worthy & great he is and no more. T The Ivi. chapter / A man shulde gyue hym to humble warkes whan he is nat inclyned or dys- 20 posed to hye warkes. One, thou mayst nat alway stande in feruent desyre of vertu / nor in the hyghe degre of con¹templacion² / but it is nedefull to the sometyme for the fyrst corrupcyon of mankynde to descende to lower 24 thynges/and to bere the burden of this corruptyble lyfe with tedyousnes & agaynst thy wyll, for as longe as thou berest thy mortal body thou shalt fele werynes & heuynes of thy herte / thou must therfore, whyles thou lyuest in this mortall lyfe, ofte mourne and sorowe of 28 the burden and contradyccyon of thy bodye to thy soule, for that thou mayst nat continually and without cessynge gyue hede and cleue to spirituall studyes and to godly contemplacyon / then it is expedyent to the to fle to lowe and outwarde warkes / and to take 32 thy recreacyon in the exercyse of good dedis, & so to abyde fermely my commynge and heuerly vysytacyon / and with that pacyently to suffer exyle and drynesse of mynde / vnto that I vysyte the agayn, & delyuer the from all tedyousnes / for I shall make the forgete all 36 such anoyes & labours, & to ioy in inwarde quyetacion of soule / I shall lay afore the consolacions of scripture, that with glad herte thou may begyn to walke in my commaundementes, & say: the peynes and passyons of this worlde be nat worthy to the glory of heuen / the 40 which shal be manyfested & shewed in vs after this lyfe. 1 leaf 86, verso. 2 Orig. 'contemptation.'

Chapter LVII — Of God's Comfort to the Contrite Heart

Of God's Comfort to the Contrite Heart. The lvii. chapiter / a man shuld nat repute hymselfe worthy to haue consolacyon / but rather worthy indygnacyon, sayinge: 4 Orde, I am nat worthy to haue thy consolacyon nor any spirituall vysytacion, & therfore thou, good lorde, dost nothynge agayne ryghtwysenes/whan thou leuest me in penurye / nede / and de¹solacion/ if I myght yet out fro me teris of contricion to the symylytude 8 of the See, yet am I nat worthy thy consolacion: I am nat worthy but to be scourged and punysshed / I haue so greuously and manyfoldely synned / and offended the; in trouth / I am nat worthy thy leest consolacyon but thou, good lorde, benygne & mercifull, that 12 wyll nat thy werkes shulde perysshe, to shewe the ryches of thy excellent goodnes into the vessell of thy mercy / ye, without my proper meryte / thou withsaue to comfort me, thy seruaunt, aboue all mannes mesure / for thy consolacyons be nat after mannes fables / 16 what haue I don, my good Lorde, that thou shuldest gyue me any celestyall consolacyon / for I knowe nat that I haue done any good/ but alway prone to vyce, and slowe to amende me / trewe it is that I saye; I can nat saye nat/ if I shulde any other wyse saye, thou 20 shuldest stande agayne me/ and no man shulde defende me agayne the/ what haue I deserued for my synnes but hell & fyre eternall / In trouthe I confesse that I am worthy all derysyon and contempte / it semeth me nat to dwell amonge deuout persones / and thoughe I 24 here such thynges impacyentlye / yet shall I laye and reproue my synnes agayn me, that I may the soner opteyne thy mercy / what may say, that am so gyltye and full of all confusyon / I haue nothynge to say but only this worde / Lorde god, I haue euyll inclynacyons/ 28 and greuously hane synned / Haue mercy on me & forgyue me, I beseke the suffer me a lytle that I may sorowe and bewayle my synnes afore I 2passe hens vnto the countrey of darkenes, couered with the darkenes of deth / and what dost thou aske moost of a wretchyd 32 synner / but that he be sorofull, and made meke of his synnes / in very contricion/ and humylyacion of mannes herte / is very hope of forgyuenesse/mannys concience, so troubled with contrycyon, is reconsyled to god / also grace lost by synne is repared / and therby 36 man is defendyd fro the wrathe of god / & there meteth together in holy kyssyng and halsynge of god almyghty & the penytent soule/ the humble contricion of synners is an acceptable sacryfyce to the, good lorde / gyuynge a more swete odour vnto thy goodnes than 40 incense by fyer / it is also the precyous & acceptable oyntment that thou, good lorde, wolde to be mynystred to thy fete / for thou neuer dyd ne dost despyse, but gladly receiuest vnto thy grace, a contryte & an humble hert / there is the place of refuge fro the face of wrath 44 of the enemye / there is clensyd and amendyd what so euer fylthe is otherwyse done. 2 leaf 87, verso. 1 leaf 87.

Of Deadness to Earthly Things.

Chapter LVIII

¶ The lviii. chapter / grace is nat myxt with folke that delyteth in erthely thynges. Sone, grace is a precious thynge/it woll nat be myxt with straunge thynges nor with erthly consolacions; thou must therfore auoyde 4 from the all the impedymentis of grace, if thou wylt receyue it / aske a secrete place to thy contemplacion, loue to dwell with thy selfe alone/seke nat veyne spekynge with other, but rather be thou occupyed with deuoute prayer to god, that thou may haue a compuncte 8 mynde & a pure concyence / se thou accompte all the worlde of lytell pryce in thy estymacyon, and afore all worldly thynges prefarre thou the honour & medy tacion of god / for thou mayst [nat] louyngly thynke on me / & with that delyte in worldly & transytory thynges/ thou 12 must seperat & withdrawe thyself fro the knowlege & dere frendis, & thy mynde fro all bodely solace / as saynt peter the apostyll counceyleth in his epystyll / all crysten folke that they as straungers & pylgrymes absteyne from all such flessbely and worldly thynges or 16 pleasures o what sure passynge & trust shall he haue in his decesse / that is nat than ouercome with any worldlye affeccion / but hath his hert sadly fixte in god almyghty, and losed fro all erthely thynges. a bestely man knoweth nat the fredome of mannes soule/ 20 yet if he desyre to be spirituall / he must refuse as well his nye frendis as suche as be far fro hym in consanguynyte / & also he must be moost ware of hym selfe/ if man perfytely ouercome hym selfe, he shall the soner subdue other ennemyes to hym / perfyte vyctory is 24 a man to ouercome fyrste hymselfe / he that holdeth hym selfe subiecte, so that sensualyte obey to reason and reason obey to God in all thynges/Suche a man is the very conquerour of hymselfe, and lorde of the worlde; if so be that thou fullye desyre to atteyne that 28 degre/ & heyght / thou must manlye enforse thy selfe and begynne, and to put thyne axe to the rote of thy soule/ so that thou may plucke vp by the rotis and destroy the hydde and the inordynate Inclynacyon to thy selfe and to all pryuate and worldly goodys; of 32 this vyce, that a man louyth hym to Inordynatelye, all 2moost all cometh that is yll in man; which loue, therfore, if it be ouercome, we shall haue consequently in vs great peace & tranquyllyte; but for as moche as fewe folke laboreth to dye to themselfe / that is to saye, to mortyfye such contrariousnes in themselfe / nor goeth nat out of themselfe by contemplacyon or exercyse of vertu / therfore they lye wrapped in them selfe, & may nat be lyfte aboue them selfe spirituallye in soule; but he that desyreth frely to walke with me / it is nedefull 40 that he mortyfye in hym selfe all yll & inordynate affeccyons, so that he do nat enclyne ne cleue to any creature by pryuate loue of concupyscens. 1 leaf 88. 2 leaf 88, verso.

Chapter LIX — Of the different Motions of Nature and of Grace

Of the different Motions of Nature and of Grace. 249 ¶ The .lix. chapter of dyuers mouynges of nature & grace. S One, se thou gyue hede dylygentlye vnto the mouynges of nature & grace / for theyr mouinges be very subtyll & contrarious, & scarcely they may be perceyued but if a man be inwardly illumined; euery man loueth & desyreth that thynge that is / or semeth good / and euery man pretendeth in his wordes & sayinges some goodnes, 8 and therfore many be deceyued vnder the pretens / & symylytude of goodnes nature is wyly, & therefore it draweth / snareth and disceiueth many weyes, & it hath euer it selfe for his ende / but grace walketh & maketh man walke symple without colour or de- 12 ceyte/it maketh man to declyne and fle from all yll / it pretendeth no snarys of deceyte / and it maketh man do his werkys all purely for god, in whom also he fynally doth rest / nature doth dye agaynst hys wyll, he wyl nat gladly be oppressyd or ouercome / ne he wyll 16 gladly be obedyent ¹or subdued vnder other but with vyolence / grace doth the contrary / for it maketh man to stodye to mortyfye hym selfe Also it resysteth to sensualyte / and so brydeleth hir that she rebell nat/grace maketh a man to be subiecte to other / It maketh 20 hym to desyre to be ouercome / It wyll nat suffer man to vse his owne lyberte / It maketh man wyllynge to be euer vnder dyscyplyne / It maketh man nat to coueyte domynacyon vpon other, but alway to be on lyue and stande vnder God / and for God to bowe humbly to 24 euery man / Nature laboureth and studyeth euer to and for his owne profyte, and gyueth hede what lucre & auauntage he may gette by other / but grace attendeth nat to his owne profyte / but rather he attendeth what is good & profytable to many nature desyreth 28 gladlye honoure & reuerence / & grace gyueth all honour and glory feythfully to god / nature dredyth confusion & contempte / & grace ioyneth to suffre contynually repreues / & turment for the name of Iesu. Nature loueth Idlenes and bodyly rest / and grace can nat be 32 Idell but seketh gladly some profytable labour / Nature seketh fayre thyuges and curyous, and aborreth vyle thynges and gros / and grace delyteth in symple & humble thynges / it despyseth nat harde thynges, nor to be indued with olde garmentis. Nature beholde th 36 temporall thynges / and ioyeth at erthely lucres / It is heuy at harme, and anone impacient & wrathfull at an iniurious worde / but grace beholdeth thinges eternall: it doth nat inclyne ne cleue to temporall thinges / wherfore it is nat troubled in losse of 3 worldlye goodes/ne 40 vexed at sharpe & harde wordes, for he hath put his treasoure & ioy in heuen, where nothynge may perysshe nature is couetous, and it soner & gladlyer receyueth than gyueth / Also it loueth pouerte and pryuate thynges; but grace is pyteous and large to the poore & nedy/ 44 it escheweth syngularyte / it is content with fewe thynges / & it 1 leaf 89, sig. P. i. 2 For 'joyeth.' 3 leaf 89, verso.

250 of the different Motions of Nature and of Grace. Iugeth that it is better and more blessyd to gyue than take. Nature enclyneth a man to the loue of creatures as to his owne body/to vayne syghte and mouynges, & to such other thynges / but grace draweth to god and to vertuesit forsaketh the worlde and creatures 4 therof, with all vanites, it hath¹ carnall desyres, & it restrayneth wauerynge or wandrynge about, & it maketh man asshamed to be in open place/Nature hath soone outwarde solace, wherin his sensys delyte grace seketh solace in god only / & it delyteth in celestiall 8 thynges aboue thynges vysyble nature moueth man to do all his dedis and warkes for proper auayle; it wyll do nothinge frely, but trustith for his good dede eyther as good a dede or a better, or at the fauour or laude of man / therfore it setteth moche by them, be they 12 neuer so euyle2 / but grace seketh-nat any temporall thyng / nor it asketh none other thyng but [God] alone for rewarde/nor it asketh no more of temporall thynges / but that he may be the helpe of them come to thynges eternall / Nature ioyeth of the multytude of carnall 16 frendys and kynnes folke: he hath pryde of noble kynne or of the noble place that he is borne in /it gladdeth to be with myghty men and with his peris / but grace maketh man to loue his enemyes/nor he is nat proude of the multytude of frendys, ne it reputeth nat 20 nobylyte of frendes or of place that he cometh of / but if more vertue be there than with other; it fauoureth more the poore than the rych; it hath soner compassyon vpon an innocent than vpon a myghty man / it ioyeth euer in trothe, & nat in falshede / & it exorteth good 24 folke to encrease of vertue & goodnes, & to be assymylate to the sone of god by vertu / nature soone complayneth of defaut or heuynes that he suffreth / but grace suffereth paciently all euylles / nature maketh all thynges bowe to hym / it fyghteth for hym selfe & re- 28 proueth / but grace referreth all his cause to god / it maketh man to ascry be no goodes that he hath to hym selfe, but to god onely, of whom all goodnes cometh orygynally / it maketh man humble, & nat to boste hym selfe presumptuously; it stryues nat, nor preferreth nat 32 his reason or sentence before another / but in euery cause or fortune he submyttith hym selfe to the eternall wysedome & iugement of god / nature desyreth to know & to here nouelties / he wyll also apere forthwarde, and haue the syghte and experyens of many thynges 36 by his outwarde senses; he desyreth to do such thynges that laude and greate praysynge cometh of, but grace doth nat desyre to know and perceyue newe or curyous thynges for all such vayne desyres cometh of the olde corrupcyon of synne / seth no newe thynge and 40 durable is vpon erthe; grace techeth the senses of man for to contrayn and let the vayne glory & pleasour of man / & to eschewe 'all outwarde auauntage/ & to hyde mekely such thinges as be laudable & marueylous in hym / & to seke the laude and honour of god, & a 44 profytable frutfulnes of euery thinge & cunnynge that man hath / it wyll nat that man commende hym selfe / ne exalte his vertue, but it 1 For 'hateth.' 2 Orig. 'exyle.' 3 leaf 90, sig. P. ii. 4 leaf 90, verso.

Chapter LX — Of the Corruption of Nature and the Power of Grace

Of the Corruption of Nature and the Power of Grace. 251 wyll that god be blessyd in his gyftes / the which gyueth euery thinge after his fre charite & without our deseruynges/ This is a supernaturall lyght & a specyall gyfte of God, and it is a proper 4 sygne and token of electe/ & chosen persones, & an ernes of euerlastynge saluacion / which lyfteth vp man fro theyse erthely thynges to loue thinges celestiall, & it maketh a spirituall person of a carnall / the more therefore that nature is ouercome, the more grace is yet in inan; & dayly is inwarde man, that is to say the soule, vysyted & renewed with inwarde graces & visytacyon after the Image of God. ¶ The .lx. chapter of the corrupcyon of nature and the workynge of grace. 12 L Orde god, that hast made me to thy Image & lykenes / graunt me thy grace the which, as thou hast afore shewed / is so great & necessary to my saluacion, that I may therby vaynquysshe my right bad nature that draweth me to synne & perdicion. I fele in my 16 flesshe a lawe of Synne that Impugneth the lawe of my mynde and maketh me thrall to synne & to obey to sensualyte in many thynges, nor I maye nat resyst the passyons or mocions therof/ but if thy holy grace infounded ardently to my hert assyst me. Thy great and 20 abundaunt grace is nedefull to me, that nature therby may be ouer come in me, whiche is al¹wey prone to yll appetyte & thought; for that nature lynyally descendynge fro our fyrst fader Adam into his successyon, after that it was vycyat & defoyled by his synne, the 24 peyne therof descendid into euery man; so that that nature, the which was good / and right wys whan it was made of the, good lorde / is now for the vylete & infyrmete therof so corrupte man that the mouynge of it lefte to man draweth euer to yll & lowe thynges / 28 hye & heuenly thynges lefte / For the lytell vertue & strength of that nature the which remayneth / there is as who sayth a lytell sparke of fyre wrapped and hyd in asshes / This is the naturall reason of man belapped with great darkenes / yet hauing dyscrecion 32 of good & yll / of truthe & falsenesse, though it be vnable to fulfyll all that he approueth, nor may nat vse yet the full lyghte of truth / nor his affeccyons helthfully / wherfore it foloweth, good lorde, that I delyte in thy lawe after myne inwarde man, knowynge thy com- 36 maundement to be good / ryght wyse and holy / arguynge also / and fyndinge all yll and Synne to be exchued and fledde / and yet in myne outwarde man / that is to saye my body, I do serue to the lawe of synne / whyles I obey more to sensualyte than to reason in 40 his mocyons / wherof cometh that I woll that which is good / but I am nat of power to perfourme it, I purpose in my mynde oft tymes many good dedis or werkis / but, for that grace wanteth that shuld helpe my infyrmyte & febylnes / therfore I go asyde & cesse of good 1 leaf 91 siq. P. iii.

Chapter LXI — Of Self-denial and the Bearing of the Cross

252 Of Self-denial and the Bearing of the Cross. doyng / for a lytell resystens / Therof cometh that thoughe I know the ¹wey of perfeccyon / and howe I ought to do / yet I aryse nat by deuocyon of soule to such perfytenes, I am so oppressyd and lettyd by my dull & corrupte body. thy grace, good lorde, it is to me ther- 4 agayn ful necessary to begynne goodnes and to profyte therin, & to fynysshe the same in perfytenes for without that grace I can nothynge do and with the helpe of it I may do all thynges necessary to meo thou heuenly grace, without the whiche no man may 8 be of any meryte or valour before God / nor any naturall gyfte is profytable, neyther craftes ne rychesse / neyther beaute ne strength/ wytte or eloquence, be any thynge worth before the, good lorde, and grace wante / For gyftes of nature be gyuen Indyfferentlye to good 12 folke and euyll / But the gyfte of electe and good persones is grace and loue of charite, wherby they be noble and made worthye euerlastynge lyfe that Grace is of such worthynes that without it / neyther the gyfte of prophesy / ne the workynge of myracles and 16 sygnes, nor hye speculation or cunnynge auayleth any thynge, Also neyther feyth ne hope / nor other vertues be accepte of God without grace and charite/o thou blessyd grace, that makest hym that is poore in Soule ryche in vertues / and hym that is meke abundaunt 20 of goodes spyrytuall / come and dyscende in me / replenysshe me soone with thy consolacyon / that my soule fayle nat for werines / and drynes of mynde. I beseche the, good lorde, that I may fynde grace and mercy in thy syght/ for thy grace is Inough to me, if other 24 thynges wante that nature asketh / if I be vex²ed / or troubled with many tribulacyons, I shall drede none euyll whyle thy grace is with me/that grace is my strenth, for it gyueth counceyll and helpe to hym that hath it / It hath power vpon all iugementes / & wysedome vpon 28 all wyse men / It is the maistres of trouth and the techar of dyscyplyne, the lyght of the soule, the conforte of pressures, the chaser away of heuynes/ the auoyder of drede / the norys of deuocyon, the brynger forthe of terys. what am I without grace, but as a drye tree 32 without moysture, and an vnprofytable stocke to spyrytuall beleuynge/wherfore I pray the, good lorde, that thy grace may euer preuent me and make me busyly gyuen to good workes by the helpe of Cryste Iesu. ¶ The .lxi. chapiter, we ought to forsake our selfe & folowe Cryste with our crosse. Sone, as farre as thou mayste forsake & leue thyselfe, so moche more thou shalt passe into me / for lyke as the inwarde peace of 40 mannes soule is to desyre nothynge withoutforth, so a man forsakyng hym selfe inwardly conioyneth hym to God / I wyll that thou lerne to forsake or deny thyselfe perfytely in my wyll with [out] all contradyc- 1 leaf 91, verso. 2 leaf 92.

Of Self-denial and the Bearing of the Cross. 253 cyon or complaynt / folowe thou me, for I am the way / I am trouth & lyfe without way no man may go / & without trouth there is no knowlege And without lyfe no man may lyue. I am the way that 4 thou oughtest to folowe / trouth to whom thou oughtest to gyue credens and an lyfe that thou oughtest to hope in to haue / I am the way vnmeuable and moost right I am trouth infal¹ly ble & moost hye & am lyfe without ende increat, & in the which standeth 8 the very lyfe & blysse of spyrytes & blessyd soules / If thou abyde in my way, thou shalt knowe the very trouth, and trouth shall delyuer the and thou shalt fynally come to euerlastyng lyfe. If thou wylte come to that lyfe, as it is wryten, thou must obserue my commaunde- 12 mentes. If thou haue knowlege of trouth, trust to me / & to my wordes If thou wylt be my dyscyple, deny and forsake thyselfe and folowe me; if thou wylt be perfyte, sell all that thou hast and gyue it to the poore folke; if thou wylt possesse euerlastynge lyfe, 16 despyse this present lyfe / If thou wylt be auaunced in heuen, humble the here in this worlde / If thou wylt reygne with me in heuen, bere thy crosse here with me in erthe / For onely the servauntes of the crosse fyndeth verely the way of lyght & eternall blysse / lorde Ihesu, 20 for as moch as thy way is the way of straytnes & of hardenes, the which is odious to worldly folke / therefore I beseke the to gyue me with the contempte of the worlde, that I may hate it verely as thou dyd / It is nat acordyng that a seruaunt be preferred afore his lorde / 24 ne a discyple aboue his mayster / Thy seruaunt therefore ought to be exercysed in thy wayes / for therin is helth & very holynes; what euer I rede or here besyde it, I am nat refresshed, ne I take nat full delectacyon therby. sone, for that thou hast red & knowest these 28 thynges, happy art thou and thou shalt be blessyd if thou fulfyll them it is wryten, he that hath my commaundementes in mynde and executeth theym in his conuersa²cion, he is he that loueth me, and I shall loue hym, and I shall shewe & open my selfe to hym, and I 32 shall do hym to syt with me in the kyngedome of my father. good lorde, as thou hast sayde and promysed, so be it done to me. I haue take the crosse of thy hande, I shal bere it by thy helpe & grace, as thou layde it vpon me, whyles I lyue / for trulye the lyfe of a good 36 man is the crosse of penaunce / the whiche is the very wey to paradyse the whiche wey I with other haue begonne / it is nat leful to go backe & to leue it / haue do, bretherne, go we together the wey begon / Iesus be with vs: For his loue we take vpon vs this crosse 40 of hardenesse / and therfore let vs abyde therin for his sake / for he shall be our helper, that is our leder / beholde our kynge goth before vshe shall feyght for vs / folowe we hym strongely, drede we no parels, be we redy to dye with hym goostly in the batayle of vyces 41 & hardnes ne let vs nat fle from such exercyse, that we confounde nat ourselfe. 1 leaf 92, verso. 2 leaf 93.

Of Patience in Tribulation.

Chapter LXII

¶ The .lxii. chapter a man shulde nat be dyscomforted whan he falleth in any aduersyte or defaute. S One, paciens & humylyte in aduersites doth please me more than 4 moch consolacyon / and deuocion in prospery te had / why art thou heuy at a lytell worde / or dede done or sayd agayn the? if more had be sayd or don to the / thou oughtest nat to haue be moued at it / But lette it nowe ouer passe / This thynge that thou haste suffred 8 is nat the firste nor shall be the laste trouble or euyll that thou shalte suffer if thou lyue / Thou arte stronge and manfull I'nough, where none aduersyte is resystynge agayn the thou dost wele counceyll & can well strengthe other with thy wordes / But whan sodeyn 12 trybulacyon cometh to thy dore / thou faylest than both in coun-2 ceyll and strength; gyue hede to thy great fraylte, the which thou hast experyence of in lytell thynges obiecte agaynst the / And for thy helthe whan such thynges fall / lyfte vp thy hert to our Lorde 16 as thou best can / and if it touch the, yet let it nat throwe the downe, ne longe vnbelappe the / Suffer such thynges pacyently / if thou can nat gladlye / and if thou here nat gladly such, but thou felest parauenture indygnacyon in the represse the within thy selfe & 20 suffer none inordinate worde passe from the / wherby other shuld be sclaundered / A passyon areysed in a man shall soone be apesyd and inward sorowe shalbe made swete, if grace returne to man ayen. yet I lyue, sayth our Lorde / I am redye to helpe the, and to comforte 24 the more than I dyd before, if thou wylt truste vnto me and deuoutly call vpon me / Be thou more quyete and pacyent than thou hast ben/ It is nat for nought thou art often tymes troubled and tempted greuousely thou arte a man and nat God / thou art a flesshely crea- 28 ture and none aungell / howe mayst thou than thynke alway to abyde in one state of vertue/whan that was nat graunted to Aungell in heuen/ne vnto the fyrste man in paradyse / the whiche both felle and stode nat longe in the state of theyr creacyon that they were 32 create and sette in / I am he that arayses theym that sorowe for theyr Synnes/or that other 3 wyse suffreth with pacyence aduersyte/ I auaunce them that knowe theyr infyrmyte/ into my dyuynyte / Lorde God, thy holy worde be blessyd / it is swetter to me than the 36 hony come what shuld I do in many and great trybulacyons and anguysshes were nat that thou conforted me with thy holy & swete wordes / whyles I shall come to the porte of helth euerlastynge by pacyent suffraunce of aduersytes / what nedeth me force what and 40 howe great or many trybulacyons I suffer / graunt me, good lorde, I besech the, good ende and an happye passynge from this worlde / haue mynde of me, good Lorde, and dyrecte my lyfe & me in the waye of ryghtwysenesse to come to thy kyngedome. 1 leaf 93, verso. 2 Orig. connccll. 3 leaf 94.

Chapter LXIII — Of Vain Curiosity about High Things

Of Vain Curiosity about High Things. ¶The .lxiii. chapiter / how a man shulde nat serche hye thynges ne seke auentures, the which God worketh here in hys hyd Iugement. S One, beware that thou dispute nat of hye maters or of the hyd iugementes of God / as why this man is damned or forsake, and he lyfte vp to so great and hye grace / Also, why this man is so greatlye punysshed with Syckenesse / pouerte / and such other And this 8 other man so greatly auaunsyd to rychesse and dygnytees / These thynges with such other excedeth all mannes consyderacyon or know. lege for no mannys reason or dysputacyon may serche or compasse the Iugementis of God / Therfore whan thyn ennemye suffreth¹ 12 temptacyon to the in any such thynges / or if other curious persones enquyreth suche knowlege of the answere agayne vnto them this sayinge of the prophete: thou, alway blessyd lorde, arte euer rightwyse, and thy domys are alway true & rightwyse / And also this 16 sayinge of the same prophete: the iugementis of oure lorde are trewe and iustyfyed in them selfe My iugementes, sayth our Lorde, are to be dred, and nat to be dyscussed by mannes reason / for no mannes reason may compryse them / also thou shalt nat enquyre and despute 20 of the merytes of sayntes, whiche are hyer in merytes or blysse / Suche vayne busynes gendreth debates & stryfes / they also norysshe pryde and vaynglory / also enuy aryseth of the same, whyles he his saynt, and another his, laboureth to preferre / to desyre / to know or 24 to serche suche thynges is but vanyte without all frute / and it dyspleaseth the sayntes suche opynyon. For I am nat God of dyscensyon, but of vnyte and peace / the whiche peace is founde more in trewe humylyacyon of man / than in his exaltacyon. Some man hath more 28 devocyon to this saynte / and some to other Sayntes / but that is more of deuocyon of mannes affeccyon than of godlye or gostely zele or loue / I am he that made all sayntes / I gaue theym grace, and I haue receyued theym to my glorye / I euer knewe any mannys 32 merytes, preuentynge them with my swete blessynges / I haue knowen before my louers & chosen seruauntes from the begynnyng, whom I haue electe & callyd by my grace from the reprobate and damnable conuersacyon of the worldly people I haue chosen them & nat they 36 me and I haue drawen them to me by my mercy / I haue ledde 3 them in temptacyons / and safely brought them out therof/ I haue vysyted them with many and great consolacions / I haue gyuen them perseueraunce in goodnes / and I haue crowned theyr pacyence / I 40 knowe the fyrst man and the last that shalbe / and so of euery other thynge / I halse all my chosen seruauntys with inestymable loue / I am to be loued in all my sayntes, & to be honoured and blessyd ouer all in eche of them / that which I haue so gloriously magnyfyed and 44 predestyned without any merytis goynge afore of theyr partye / He 1 Lat. 'suggerit.' 3 leaf 95, sig. Q. i. 2 leaf 94, verso.

Of Vain Curiosity about High Things. therfore that despyseth one of my leest sayntis or electe persones / he worshippeth nat the moost/ for I made both small and great and he that blasphemeth, detracteth / or desprayseth any saynt detracteth me/and all my sayntes in heuen/ all they be one by the bande of 4 charyte all they consyder and fele one thynge / they woll one thinge and eche of them loueth other / and, that is more, they loue me aboue them selfe and theyr owne mery tes/ for they be rapte often aboue themselfe / and drawen out of theyr proper loue, and 8 gyueth theym hooly vnto my loue, in the which loue they rest by entyer fruycyon & gladnesse / nothyng may chaunge or drepresse¹ them, For they be full of eternall truth / and they brenne in soule with the ardoure of inextynguyble charyte / such folke as be carnall cesse to 12 speke or tell of the state & glorye of sayntes / for they can nat but loue pryuate loye / They do away and put to as they fauour/ & nat after the pleasure of the hye truthe of our Lorde cryste iesu / In many folke is Ignoraunce, but moost in theym that haue but lytell 16 vnderstandynge, and therfore they but seldome loue any persone perfytly or ghostly / many men be drawen by naturel affeccion & loue, nowe to this saynt or man / nowe to that, & some to this / some to that & as they behaue them in these erthely thynges here / so they 20 Imagen to be of heuenly thynges / But great dyfference is betwyxt the thynges that Imperfyte folke do Imagyn or consyder / and these thynges that deuoute and illumynyd persones seeth by heuenly illustracyon / therfore, sone, beware to treate vpon such thynges curiously 24 that excedeth thy knowlege / but laboure thou rather & indeuour thyselfe that thou may be sorted with the leest or lowest that is in heuen thorowe the merytes of good lyfe. what auayleth it a man to know which Saynt is more worthy in heuen than other / but if he 28 wolde humble hym selfe the more, or wolde gyue more laude and praysynge vnto God therfore / He pleaseth god more that thynketh busyly with repentaunce of the greatnesse / and grefe of his synnes / & of the want of vertu that he hath, wherby he dyffereth from the 32 holynesse of sayntes / than he that dysputeth of theyr degre in heuen more or lesse / Better it is a man with denout prayers and wepynges to pray to sayntes / and with humylyte of soule to adquyre and purchas theyr helpe / than to enquyre by vayne inquysycyon theyr 36 secretes / They be well content euery chone with his ioy / If men here lyuynge were content and wolde refrayne theyr vayne spekynge / and contencyon aboute theym / They haue ³ no glorye or exaltacyon in theyr owne mery tes/ for they assygne no maner of goodnesse vnto 40 theyr owne selfe / but to God all onely, the which hath gyuen them all thynges of his infynyte grace and charyte; they be replenysshed with so great loue of God, and with so abundaunt and folowynge Ioy there vpon, that no glorye nor felycyte may decreace / or fayl 44 them All the Sayntes in heuen, the hyer they be in glorye / the more humble / and lowe they be in theyr owne syght / and more nere / 1 sic. 2 leaf 95, verso. 3 leaf 96, sig. Q. ii.

Chapter LXIV

Chapter LL — The . haptre, howe the wordes of God shulde be

The .haptre, howe the wordes of God shulde be 40 mekely herde/ & howe many ponder them nat in theyr conscience. 1 leaf 42, sig. G. ii.

Of hearing God's Words with Humility. Our lorde speketh to his deuoute seruaunt, sayinge thus / My sone, gyue hede to my wordes; they be full swete, precellinge all wisdom & cunninge of philosophers & wyse men of this worlde; my 4 wordes be spirituall & gostly lyfe / & nat paisible in mannis mynde/ they be nat to be applyed ne drawed as vaine complacens / but to be harde stedfastly in sylence ¹and peas of soule, and to be taken with all humilyte & desyre of the soule. The deuoute seruaunt of god 8 answereth his lorde god thus, sayinge to hym, Blessyd is that man that thou doest enfourme and teche, good lorde, to vnderstande thy lawes & commaundementis, that thou mayst so spare hym in the day of thy wrath fro thy indignacion,2 that he be nat lost without 12 comforte in the lande of dampnacion. Oure lorde sayth agayne: I haue taughte prophetes, with other fro the begynnynge of the worlde hytherto; & yet I cesse nat to enforme men/ but many there be that be harde & defe to here my wordes. Many here more gladly 16 the wor[1]dly spekynge / than godly or gostlye spekynge. Many folowe gladly theyr flesshely appetytes of theyr body / than the pleasure or commaundement of god. The worlde promitteth & somtyme gyueth vs temporall thynges and lytell of valure, for the whiche we 20 serue it with great desyre. But God almyghty promytteth & gyueth vs hye thynges & eternal, & yet men be dulle & slowe to his seruyce and to attayne such rewardes as he promytteth. who so serueth & obeyeth god almyghty in obseruynge his commaundementis, as 21 obeyed to wordly prynces & maysters? Almoste none / for a lytell fee or prebende great Iourneys & harde labours be take an hande for such wor[1]dly lordes, & for the eternall lyfe skarsly we may any labour or any hardnes suffre. So a vyle pryce is busily sought, & an excel- 28 lent rewarde is put vnder. For a peny to be gotten or won, we wyll lightly put our body & soule in ieoperdy & auentuere, & for a vaine 3thynge & a lytell promyse we gyue ofte our selfe day and nyght to great fatygacyon / but alas, for god almyghty, that is euerlastyng 32 goodness & rewarde of ryghtwyse people for the vnspectable & inestymable Ioy in heucn/ or for the hye honour & glory intermynable for to be had in rewarde in heuen/ we dysdeyne & be slowe to suffer a lytell fatygacion / Be thou ashamed, sayth our lorde god to 36 slowe folke, and repreue them with theyr seruyce, that worldly folke be founde more dylygent to theyr perdycion / than be to euerlastyng lyfe they ioy more in vanyte than other in trothe or stedfast thynges & yet they be ofte frustrate of that that they truste vpon / 40 but the promyse of our Lorde god deceyueth no man / for he is true & faythfull all his wordes & behestys to suche folke specyally that serue hym vnto theyr ende I am, sayth he, the rewarder of all good folke, and the prouer and helper of all deuoute men/wryte 44 my wordes, sayeth he, in thy herte & thynke vpon them / they shall be to the right necessary in tyme of trybulacyon / Thou shalt vnderstande in tyme of my vysytacyon these thynges that thou redist Orig. indignaciou. 3 leaf 43, sig. G. iiL 1 leaf 42, verso.

A Prayer for the Grace of Devotion. v. before & vnderstande nat / I am wonte to vysyt, sayth our lorde, my seruauntes in two maner wyse that is to say, by probacyon and consolacyon. I proue thein dayly by rebukynge theyr vyces & defautes and I comforte them agayne by exortacyon to vertu and 4 to the encrese of grace / He that hereth my wordes and dispyseth them hath that shall iuge hym in the last day. ¶ The .iiii. chapter, how by prayer we may opteyne to deuocyon. "Thou, good lordo, arte, all goo Thou, good lorde, arte all goodnes / I am nat worthy to speke to I am thy moost poore seruaunt & moost abiecte worme, moost poore & contemptyble of all other, for I am very noughte/nothynge hauynge, ne nothynge of valour thou 12 alone, good lorde, art god ryghtwyse & holy / thou arte almyghty / thou gyuest all thynge, thou fulfyllest all thynges / leuynge all on'y the synfull voyde of grace / haue mynde, good Lorde, of thy merytes & fulfyll my herte with thy grace, for thy workynge is neuer voyde / 16 Howe may I lyue without great anguysshe & perplexyte in this wretched lyfe, but if thy grace & mercy comforte me / wherfore I beseche the that thou turne nat thy gracious face of helpe from me / tary nat thy visytacion from me, withdraw nat thy swete consolacion 20 fro me that nat my soulc be aryfyed & be made as drye erthe, without the moystoure of grace / good lorde, teche me to knowe & fulfyll thy wyl, teche me to lyue humbly and worthely in thy pleasure, for thou arte all wysdom, in the whiche thou knewe me before 24 the worlde was, and before I was brought into this lyfe by naturall byrthe. The .v. chapter, how we ought to beleue truth & humilite before god here. On, sayth our lorde, walke before me alway in truth & symplycite Son, ayer or londoublenes quoyde from the ; in suche wyse do alway seke me he that walketh before me and alwey in trouth shalbe safe from all perylles / & Ieoberdyes / & trouth shal delyuer 32 hym fro deceyuours & from the detraccion of yll men / And if trouthe de²lyuer the, thou shalt be very fre from the vayne wordes of men in this worlde, & shall nat set by them / it is true, sayth a deuout soule to god, that thou sayst; be it done after thy sayinge/thy trouth teche 36 me/kepe me & brynge me to saluacion & good ende, & delyuer me from all euyll affeccyon / from all inordynate loue, so that I may walke with the, good lorde, in lyberte & fredom of herte / Truth sayth agayne to such a soule, I shall teche the thynges that be rightwyse 40 & plesaunt before me / Remember thy synnes past with great dis- 2 leaf 44.. 1 leaf 43, verso.

vi.] Of walking in Truth and Humility. pleasure and heuynes, and repute the nat any thynge of valoure for any good dede that thou haste done / Thynke verely thou arte a synner bewrapped and bounde in many passion & synnes, thynke that 4 of thyn owne selfe thou art nought & soone turnest to that that nought is, thou arte soone ouercom with synne, thou art soone troubled & ofte broken with passyons of synne, thou hast nothynge of thy selfe that thou mayst magnyfy thy selfe of / but many thinges 8 thou hast / wherfore thou oughtest to vylypende the / for thou art more feble than thou knowest thy selfe / therefore let nothinge that thou doest seme to great of pryce / of all thynges that thou doest esteme nothynge precious or in valour, or in reputacyon & laudable / 12 but that thynge that is eternall, so that the euerlastynge trouth be pleasaunt to the before any thinge ellys / & that all vylyte or synne, specially thyn owne synne & foulenes, dysplease the so that nothyng be to the so odyous/ as synne & wyckydnes, the whiche ought to 16 displease the more than the damage or losse of any other worldlye thynge / Some there be that ¹walke nat clerely before me / but they be led by pryde & curyosyte to serche & knowe my secretys & the hye thynges of my godhed & so they be neclygent about themselfe to 20 knowe theyr synnes & gostly helth; such persons fall oftentimes into temptacions & greuous synnes lefte to them selfe, for theyr pryde & curyosite that they folowe / drede thou therfore the iugementes of God & the importable wrath of god almyghty / dyscusse nat ne 24 enserche the marueylous warkes of god, but consyder thou well thy synnes & wickydnes, how ofte & in how many great thinges thou has offendyd & trespassyd ayenst god / & how many good thinges thou hast lefte vndon of rechelesnes / some folke ther be that bere 28 theyr denocyon all in bokes / some in Images and some in outwarde tokens & fygures / some ther be that bere me in mouthe, ofte namynge me in worde, but lytell in herte / and some other therbe / that haue theyr intelleccyon or reason clerely illumyned with the lyght of vn- 32 derstandynge, & theyr affecte so pourged of erthely thinges that they alway aspyre to eternall thynges, greuously berynge to here commenyng of erthely thynges / takynge but scarsly of such thinges as be necessaryly requyred to natural lyfe / such knowe what the spyryte 36 of trouthe speketli in them, the which techieth them to despyse erthely thinges & to loue heuenly goodes and to despyse the worlde & worldly thynges, and to desyre euer heuen and celestyall thynges. ¶ The .vi. chapyter, of the marueylous desyre and affecte of the loue of God. 20 Thou fader celestiall, the eternall fader of my lorde iesu criste, I loue the & blesse the, for thou hast vouchesaue to remembre & beholde me louingely with thy gracious consolation. O thou fader 44 of mercy & god of consolacion, I thank the that thou comfortest me, 1 leaf 44, verso. 2 leaf 45.

Of the Wonders wrought by the Love of God. vnworthy to haue any consolacyon. I blesse & prayse the alway, with thy only begotten sone & the holy goste without ende / whan thou, good lorde, my louer, as thou arte of all mankynde, shall come into my herte, all my inwarde partes shall ioy. Thou art my ioye / 4 thou arte my hope / & refuge in the tyme of my tribulacion; but for as moch as I am imperfite of vertu & feble in loue, Therefore I haue nede to be comforted and helped of the; wherefore I besech thy endeles goodnes to vysyte me oftymes / and instructe me with thy & holy disciplenes and techynges. Delyuer me from passions / & helpe my hert fro all inordinat desires & affeccyons. Se that I inwardly be purged & eleuate from wor[1]dly affeccyons, and may be made apte / and able to loue the, good lorde, spiritually stronge in pacience to 12 suffre for the/ and stable by perseueraunce in goodnes. Loue is a great thynge & an excellent vertue / that maketh euery greuouse & harde thynge light / swete / importyble thinge easye to bere / and bitter thynges swete & sauorable. The loue of iesu, perfyghtly im- 16 prynted in mannes soule, maketh a man to doo great thynges, and exorteth hym therafter alway to desyre more and more perfyght thynges. Goostly loue desyreth euer to ascende to heuenly goodes, & vilypendeth all erthly thinges, ¹his necessaries saued. Suche gostely 20 loue coueteth to be fre and alyenate from all wordly occupacions, lest that his inwarde syghte of soule be darked / or letted, ne his affeccion to goostly and heuenly thynges be letted from his liberte by wor[1]dlye thynges. Nothynge is more swete than is loue / no thinge 24 is more stronge than loue; nothynge hygher / larger / meryer / fuller ne better in heuen / or erthe. For loue cometh of god: ne it may nat rest fynally in any creature lower than god / It maketh a man renewe/& ioye. It maketh a man fre in his soule, without any 28 retaynynge of synne. It maketh a man set nought by wor[1]dlye goodes, but to departe with all that he hath to relyue the indignes / and myserye of other folke. Also it maketh a man content with that lytell that god sendeth hym, & nought to desyre that perteineth 32 to other; for he resteth aboue all thynge erthly, in one perfite goodnes; that is to say / in god almighty, of whome all other goodnes floweth & procedeth. Suche a persone beholdeth nat onlye the gyftes that be gyuen to hym, but he attendeth aboue all thinges 36 with loue and drede vnto god the giuer. Loue knoweth no mesure; but it incendeth the louer oute of measure. Loue maketh man to fele no hardnes, ne other burden layde vpon hym / and it maketh a man nat repute any labour that is impute to hym; it maketh any 40 man to desyre ouer his power / and might. It complayneth nat of impotencye any tyme / For it maketh a man to thynke all thynges possyble to hym and lefull. Loue therefore dothe, and may doo 2great thynges, where the louer lyeth nat nor defayleth nat. It maketh 44 a man gladlye to wake whan he is dulle and disposed to slepe / whan a man is wery it maketh hym nat to accompte it / whan a man is ! leaf 45, verso. 2 leaf 46:

Of the Wonders wrought by the Love of God. 201 arted or troubled / it chaseth awey all trouble and fere inwarde / For as a quycke bronde or flame of fyre, if it be moued or blowen, it flameth vpwarde, so a gostely louer in troubles is lyfte vp by 4 feruoure of loue to god and so by the helpe of god almighty he ouerpasseth all suche peynes and tribulacions / He that is a gostely louer knoweth that the arlent desyre of mannes soule is a great crye in the ere of almyghty god / the which crye sayth inwardly to 8 almyghty god: Thou, good lorde, arte my loue / thou art all my desyre / and I am thy creature / delate my herte in thy loue, that I may lerne to taste by the inwarde mouthe of my soule howe swete thou arte in loue / and what is to man to be lyquyfyed and molten in 12 loue, or to swymme therein. I am holden / and bounde in loue, so that I go aboue my selfe for great marueyle & feruoure of loue. I beseche the, good lorde, that I may synge the songe of loue & folowe the, my louer, by vertuous lyuynge euer to ascende to the 16 in perfitnes¹ of lyuynge/ so that my soule may be strengthed in praysynge of thy maieste by ioyfull loue of thy goodnes. I beseke the alwey that I may loue the more than my selfe, and that I may euer loue myselfe & all other that loue the, for the & in the, as the 20 lawe of loue that thou commaunded monissheth. loue is swifte / clere / pyteous / mery / and iocunde / it is stronge, 2pacient / wyse / feythfull / longe abydynge / manlye, & never hyd, but alway redy / where so a man seketh hymselfe / there he falleth fro loue / for loue 24 is circumspecte, very meke & religious/nat lyght, ne gyuyng hede to vayne thynges. Very loue is sobre / chaste/stable/quyet / and kept in his bandes. Also loue maketh a man subiecte and obedyent to his prelate. It maketh a man ferme / and stable in vertuous lyfe, 28 & to seme vyle and despecte, or unworthy in his owne sight. Also it maketh a man deuoute to god & kynde, & alway to beleue & trust in hym, though he haue nat suche fauoure or approximacion to his goodnes that perfighte folke haue. For no man here lyuynge may in 32 loue withoute langour. & heuines. He that is nat alwey redy to suffre & to applye hymselfe to the wyll of god almyghty, his louer / he is nat worthy to be called a louer / for it perteyneth to a louer to suffre gladly all harde & bitter thinges for his louer, and nat to 36 declyne fro hym for any contrarious thynge. ¶ The .vii. chaptre, how a true louer is proued. Te that leueth or forsaketh the loue or the vertue that he hath H® begonne with for a lytle aduersyte or trouble / or that in such 40 tyme seketh lightly wor[1]dly consolacion / he is nat prudent ne stronge louer: for a stronge louer standeth stably in temptacion/ & he gyueth nat hede ne place to the deceytfull persuasions of the enemye; he is nat broken by impacyence / by aduersitees, ne illuded or disceyue 44 by prosperous thynges. A wyse & a prudent louer ponderith nat the 1 Orig. inperfitnes, 2 leaf 46, verso. 3 Orig. viii.

Of the Proof of True Love of God.

gyfte that is gyuen so moche as the loue of the gyuer. He conceyueth rather the loue of the gyuer than the gyfte that is gyuen, & prepondereth the gyuer before all thynges gyuen. A noble & very louer resteth nat in the gyfte that god almyghty gyueth, but in god, 4 that is the gyuer of all goodnes; that man is nat all disordred that somtyme lesse conceyueth or pondereth god almyghty or his sayntis, than he wolde do. For that good & swete desyre that a man somtyme perceyueth in his soule, is the effects of grace_gyuen to man in this 8 present lyfe, & a taste and sauoure of heuenly glory, to the whiche we may nat rest ouermoch by confidence or trust of soule; for it goeth / and cummeth mouable /& is nat permanent. a man to fight or stryue agaynst the euyll mocions of his soule, & to ouercome the suggestions 12 of the deuyll, is a token of vertu & of great merite. Se, therfore, what so euer thou art, that no stronge fantasies of any mater trouble the. Kepe styll thy purpose & right intencion of soule to god, & thou shalt not fall. Thinke nat that it is illusion that thou art 16 somtyme rauisshed in extasy or excesse of mynde, & so returned agayn to customable lightnes of hert. For thou sufferest rather suche discens agaynst thy wyl than wylfully. As longe as suche contrarious, disordred, or vayne thoughtes displese the, & thou 20 stryuest agaynst them whan they rise in the, it is to thy merite, & no losse or hinderaunce. I knowe, saith our lorde iesu to his louer, that the olde enemy to man doth alwey his power to let thy wyl & desyre in goodnes, & to hynder & let the from all good & deuoute 24 exersyse; as fro the worship that thou art bounde to honour me with, & my saintes, & fro the meditacyon or remembraunce of my passion; fro the remembraunce of synnes with bitternesse of soule; fro the preseruacion of thy herte fro euyll, and from wyll to profite 28 in goodnes & vertue. Many ydell & euyll thoughtis he suggesteth to mannis soule, to make hym both lothe & wery with prayer & other vertuous exercyses: low confessyon displeseth hym greatly / & if he may, he wyll let a man of his communion. Set nat by hym, ne 32 beleue hym nat, for he leyeth before the many snares of disceyte. whan he sheweth to thy soule evyll thinges or vnclene, Dispiteously say to hym, go fro me thou foule wicked spirite. Thowe workes that bryngist suche foule thinges to entyse me. Be thou ashamed, 36 for thou arte foule of thy selfe; go fro me, thou false disceyuer of mankynde / thou shalt haue no parte in me; For my sauyour iesu shall stande with me in my defence as a stronge warriour, to thy confusion. I had leuer dye & suffre all maner peyne, than to consent 40 to the. Holde peas, & cese of thy temptacions; I wyll no more here ne gyve hede to the, thoughe thou vexe me neuer so moche, For almyghty god is my helper, whom I drede. He is the defender of my lyfe, vpon whome I truste; ye, if the strength of castels with- 44 stande me, I shall nat drede, For our lorde is my helper/ and redemer. Fight & stryue agaynst suche intysementes as a good 1 leaf 47, sig. H. i. 2 leaf 47, verso,

of concealing Grace by Humility. knyght; if thou somtime be ouercome by thy feblenes or frailte, take than more comforte & strengthe of soule than thou didest before, trustinge therby to haue the more large grace & comfort of god; & 4 beware ¹the after of pryde & vayne glory, for therby be many led into erroneous wayes, & fal into vncurable blindnes of soule. So that thou, therfore, beware & humble the agaynst the presumcion of such persones. 8 ¶ The .viii. chaptre, howe grace is to be hyd vnder the palle of humylyte. S onne, sayth the wise man / it is more sure /& profitable to the to hyde the grace of deuocion gyuen to the, than to shewe it out 12 wor[1]dlye. Auaunce nat the of it / ne speke nat of suche grace to other, nor magnifye thy selfe therby; but thou shuldest rather dispyse thy selfe, and drede lest thou be vnworthy to haue it, or sone by thy neclygence to lese it. Man shulde nat cleve or trust to 16 moche to such affeccion, which may soone be turned to the contrarie. Consider well whan thou hast such grace, howe wretchid & nedy thou were before thou hadest grace / nor the profyte or encreace of spirituall lyfe is nat only whan thou hast the consolacion of grace, 20 but whan thou with humylyte sufferest the subtraccion of the same, so that thou leue nat the prayer, ne other good dedes: but with all thy vnderstandynge & dylygence do thy best, whan thou felest such subtraccion or dulnes in the, to recouer the consolacion of grace. Many 24 there be that be very dulle and impacient whan aduersyte falleth to them; the way & lyfe of fortune of man is nat euer in his power & eleccion, but of the goodnes of god ys all that we haue, the which doth conforte whan he wyll, & as moche as he wyll / & whom he 28 wyl, as his plesure is, & no more/ some persons have distroyed them- 2 selfe by indiscrete desyre of grace of deuocion, for they haue disordred theyr strengthe of soule ouermoche, nat ponderinge theyr exyle & pore lymytes of reson, but rather folowed the desyre of hert/ & 32 therfore for as moch as they presumed higher thinges than goddes pleasure was that they shulde attayne to, therefore they lost theyr grace before had / And so they be made & lefte nedy & vyle, that presumed to entre the secretes of heuen / that they may lerne nat to 36 presume vpon them selfe, but alwey with true humylyte to trust to god almyghty. Suche persones as be beginners, & be nat yet perfite in the way of vertue & in our lorde god / may lightly erre & be deceyued but if they folowe the counsell of discrescion, or discrete 40 persones. Suche persones as lene to theyr owne wytte, & so folowe it, & refuse the discrete wayes of suche as haue longe exersysed the wayes of vertue, fall into great inconuenientis fynally. Such persons as be wyse in theyr owne sight, wyll seldome be rulid humbly by 44 other. Better it is to a man to haue lytell wisdome or cunnynge 1 leaf 48, sig. H. ii. 2 leaf 48, verso.

Of Low Esteem of One's Self.

with humylyte, than to haue great cunnynge with pryde or vaine glory. Better it is to the to haue lytell, than to haue moche with pryde & dampnacion: he lyueth nat discretely that gyueth hym all to lightnes & vayne gladnes, forgetyng hym selfe & the drede of god, 4 nat dredynge to lese grace. Also he is nat wyse ne vertuous / that in tyme of aduersyte or other hardnes, dispayreth & trusteth nat sted fastly in god. He that in tyme of peace wyll lyue to sykerly withoute drede of all parellys / he shall be founde to dred¹full and 8 varedy in tyme of batayle & man wolde alway abyde humble & lytell in his owne syght, & dylygently awayte on hymselfe / he shuld nat so soone fall to synne & offence of god / good & holsom counceyll is a man after that he hath conceyued the spyryt of deuocion and 12 charyte, to thynke howe shuld he do, & what shulde falle to hym in the absens of suche deuocyon; whan suche a case happeth, let a man gader that such grace and lyght may returne agayne to hym by the honour of god, which withdrewe fro his consolacyon a season to 16 shewe his power, & for mannes wele / it is more profytable to man somtyme to be lefte to hym selfe, and to lacke suche grace & comforte / than alway to haue such prosperous thynges at his wyll / For a man is nat reputed to be of more meryte or vertu in the syght of god / if 20 he haue many vysyons or consolactions gyuen hym / or if he haue clere vnderstandying of scrypture / or if he be auaunsed by great & hye promocyon / but than he is of great meryte, & greatly in the fauoure of god almyghty, if he be perfyte in mekenes & fylled with charyte, 24 alway sekynge the honour of god in his dedes / with contempte & despysynge of hym selfe as wel in the syght of other men as in his owne, couetynge more in humyliacion than to be honoured. ¶ The .ix. chapter, how a man shuld nat repute hym 28 selfe of any valour but vylypende hym. G Ood lorde, I speke to the of my presumpcion, natwithstandinge that I am but puluer & asshes, if I repute my selfe any better / thou & thy wordes agaynstande me / also my synnes bere true testy- 32 mony 2agayne me, ne I can nat agaynesay then/ and if I wyll vylypende & despyse my selfe, & nat repute me any thynge worth, as trouth apereth in me, than the grace of my lorde god shalbe to me mercyfull, & his lyght nere me, and my humylyacyon and obedyence 36 shalbe turned after this lyfe into euerlastynge exaltacyon and auauncement / There, good lorde, thow shalt shewe me to my selfe, verely what I am, what I was, and wherof I came / for I was & am nought, and know it nat: if I be lefte to my selfe without thi 40 helpe, good lorde, than I knowe my selfe to be nought and full of infyrmyte/ and if thou, good lorde, wylte beholde me with thy grace and consolacion, anon I shalbe made stronge, & be fulfylled with a newe ioy, & great marueyle it is that I, a wretche that alway of my selfe 44 leaf 49, sig. H. iii. 2 leaf 49, verso.

• Of Referring all Things to God. fall downewarde & may nat ryse agayn, & by thy grace so sodaynly araysed agayne and so benygnely lyfte vp and halsed of the / This is thy charyte & grace which preuentith & helpeth me in many 4 necessytes, & kepeth me busyly from greuous peryls & many euyllys/ I lost my selfe by inordynate loue of my selfe, & in sekynge the agayne and in louynge the agayne I haue bothe founde the & me/ and of thy clene, profounde & depe loud I am lyquyfyed & knowe 8 verely my selfe nought / For thou, swete lorde, doest to me ouer my merites & ouer all that I coulde hope to haue of the blessyd be thou, good lorde, for though I be vnworthy to any goodes / yet thy infynyt goodnes cesseth neuer of well doynge, ye to such persons as 12 be vnkynde & farre fro the / make vs to be holye 'conuerted to the, good lorde, that we may be kynde / humble / meke / and deuout to the for thou alone art our helthe / vertu and strenthe. The .x. chapter / all that we haue or do is to be referred to god / as to the ende of euery thynge. One, sayth our lorde to vs, I ought to be thy last & souerayn be purged thyn affeccion, that is oftymes euyll bowed downe to it 20 selfe & to other creatures/ if thou seke thy selfe in any thinge / anon thou faylest in thy selfe & waxest dry, wherefore to me referre all thynges for I am he that haue gyuen all thynges / consider all thynges as wellynge & springynge out of the hyest & moost souerayne 24 ged, & therfore they to be reduced to me as to theyr oryginall begynnynge of me lytell & great / pore & ryche, drawe quycke water as of the well of lyfe, & who seruith me wellingly shall receyue grace for grace / But who that hath glory without me / or hath delectacyon in 28 any pryuate good / shall neuer be stablysshid in very Ioy, ne delyted in hert / but shall be lette in many maner of wyse & anguysshed, wherfore thou oughtyst to ascryue to thy selfe no maner of good / thou shuld nat commende nor more repute thy selfe for any goodnes 32 that thou hast / who euer thou be, but referre all goodnes that thou hast to god almyghty, without whom we haue nothynge god of his goodnes gaue vs what we haue, & therfore he requyreth the same to be consydered of vs with thankes to be gyuen agayne vnto hym / 36 This is the very way to exchews from vs the synne of vaynglory! if so be that trewe charyte and heuenly grace enter into man / no enny ne dysdayne of any person / nor pryuate of mannes selfe shall haue place in hym / For grace and very charyte ouercometh all 40 suche vyces, and it delateth & enflameth mannes soule to god & to our neyghbour. if we perceyue & vnderstande well, we shulde only ioy & hope in our lorde god, and in no wyse in our selfe / for no man is good of hym selfe but god alone, which is to be loued and blessyd 44 ouer all. 2 Orig. dowue. 3 leaf 50, verso. . 1 leaf 50.

Of the Sweetness of God's Service.

The .xi. chapter, howe it is full swete to serue god to hym that forsaketh the worlde truly. ´Owe, good lorde, I shall repete my speche to the and nat cesse / heuen/ how great is the multytude of thy swetnes / which thou haste hyd and hydest, good lorde, for the tyme, from theym that lyueth here vnder thy drede / and to thy perfyte louers and seruauntes thou shewest the Ineffable contemplatyue swetnes of thy godhede / 8 in this thou, good lorde, hast shewed thy great charite, that, whan I was nat, thou madest ine / and, whan I erryd and went out of the way, thou broughtest me agayn, commaundynge me to serue and to loue the O well of perpetuall loue, what shall I say of the how 12 may I forgette the / whiche so louyngely doste remember me and where I haue perysshed, thou, good Lorde, hast shewed thy mercy to me ouer my hope and rewarded me aboue my meryte / what thankes shall I gyue to the for this grace gyuen me / It is nat gyuen 'to all 16 men to forsake the worlde & to take vpon them a solytary lyfe / It is no great thynge me to serue the, good lorde, to whom all thy creatures be bounde to serue & plese. But rather this is to me a great thinge & maruelous that it pleseth thy goodnes to receiue me to 20 thy seruice/ & to ioyne, so pore & vnworthy as I am, to thy welbeloued seruauntes. Lo, all thinge that I haue, & that I may do the seruice of, is thyne & therfore I can gyue the nothynge but thyn owne / Heuen & erthe with theyr contentes that thou hast ordeyned 24 to helpe man, doeth dayly fulfyll thy commaundement after the ordre & forme that thou hast ordeyned them to. Also, thou hast ordeyned aungels to helpe & comforte man. But aboue al this thy selfe hast vouchsaue to serue man, promittynge to gyue the to man. what shal 28 I gyue agayne to the for those & for a thousandefolde benefaites that thou of thy grace & goodnes haste gyuen to me. Graunt me helpe & grace to serue the, good lorde, all the dayes of my lyfe, & at the leest that I may one day serue the worthyly. Thou arte worthy to haue 32 all seruice/ all honour / & eternall laude & praysinge. Thou arte my very lorde god / & I am vnworthy and pore seruaunt / I am bounde to serue the with all my strengthis, & neuer to be wery of thy seruyce & praysynge, so I desyre & wolde it shulde be. Thou, good lorde, 36 fulfyll that I want of my partye. Great honoure & glory is to serue the & to forsake all erthli thynges for the. They that gladly & wyllyngly do submytte them to thy seruyce shall haue great grace, and they that forsake all wordlye busynes / & do chose the harde and 40 strayte way for thy loue, shal be refresshed with the swete consolacion of the holy goost, shall haue great liberte of soule. O thou thank- · full & ioyfull subieccion³ & seruice of god wherby man is made fre from synne & holy in the sight of god. O thou holy & hye state of 44 religion, which maketh a man egall to aungels / pleasaunt to amyghty 3 Orig. subteccion. 1 leaf 51. 2 leaf 51, verso.

xiii.] Of Moderating our Desires. god and dredfull to deuyls & honourable to all feythfull folke. O thou seruyce, worthy alwey to be desyred & halsed / wherby almighty god is gotten, & euerlasting ioy & gladnes gotten. ¶ The .xii. chaptre, The desyre of herte is to be examined & modered. Sonne, saith our lorde to his lower, thou must yet lerne many thynges that thou hast nat yet well lerned / that is to say, that 8 thou order thy desyre/ & affeccion alwey after my pleasure, so that thou loue nat thyn owne desyre or profite, but that thou [be] in all thinges a couetous louer & a folower of my wyll. thou hast many desyres rysynge & mouynge the; but consider well whether thou art moued in 12 them for myne honour only, or more for thy owne auayle or profite. if I be the cause of thy mouynge, thou shalt be wel content what so euer I sende vnto the /& if any thinge be hid in thy desyre of thyn owne will or sechynge, so that thynge is it that anoyeth and greueth 16 the outwardly & withinforth bothe/ beware therof that thou lene nat to moche to thyne owne desyre / me nat counseled; that same thinge that before pleased the displeseth the afterwarde. Euery thynge that man desyreth is nat to be folowed shortly / ne euery contrarious 20 affeccion that ¹man lotheth or hateth is to be fled at the firste. It is expedient somtyme to vse a brydell restraynynge in good affeccions & cunnynge or other businesses, & of indiscrete behauiour folowe the distraccion or brekinge of mannis mynde / that thou by thy indiscre- 24 cion be nat an occasion or sclaunder to other; Also that thou be nat sodaynly troubled or inquyete by other mennes resistence. It is somtyme behouefull to a man that he vse vyolence & resist his sensuall appetite, & nat to giue hede what it desyreth & what nat: but rather 28 indeuor hym that it be subiecte by vyolence to the soule / this sensuall appetite is to be subdued by disciplyne to the soule, vnto it be made redy to obey in all thynges to reason, vnto it haue lerned to be content with fewe thynges & necessary, without all grutchinge 32 agaynst any inconuenyent thynge. ¶ The .xiii. chapter, of the informacion of pacience & of stryfe ageynst sensualite. 36 Orde god, sayth the deuoute soule vnto god, as I fele & vnderstande, pacience is full necessary vnto me / for many contrarious chaunces fall in this lyfe. howe soever I order my selfe for pease to be hadde, I can nat haue it withoute batayle, ne my lyfe can nat be without sorow and trouble. wherto our lorde sayth / Sonne, thou 40 sayest truely, I will nat that thou seke such peas as wanteth temptacion and trowble or contradiccion: but counte the than to haue founde 1 leaf 52.

Of Striving against Concupiscence.

peas/whan thou art exercysed with dyuers troubles / & proued with diuers aduersitees & if thou say that thou mayst nat suffre such peynes, How maist ¹thou suffre the fell peynes of Purgatorye: of .ii. euyls the lesse is alwey to be suffered & chosen / wherefore suffre 4 thou paciently the aduersitees & euyls of this wor[1]de or lyfe, that thou mayst auoyde the peynes euerlastinge folowinge here after for synne. Trowest thou that wordly men that be in welthe & wordly busynes suffre no aduersyte; thou shalt not fynde one suche, ye, if thou pre- 8 sent the most delycate person that thou canst fynde. but thou sayst to me agayn: They haue delectable thinges & pleasures & they folowe euer theyr owne wyll & therfore they ponder nat they'r trowbles: But howe be it that they haue theyre desyre & in 12 ryches & wor[1]dly pleasures that they be sacyatte with, how longe trowest thou it shall last? Sothly suche folke as abondeth in wor[1]dly goodes & plesurs shall soone fayle and vanysshe as dothe the smoke of fyre, No remembraunce lefte of theyr Ioyes before had; which 16 also whan they lyued was nat fynallye without great anguyssh/ tydyousnes & drede. often tyme they receyue great troubles / & peyne of suche thynges as they haue great solace & pleasure in before, for of rightwisnes it foloweth to suche persons that they fulfyll nat 20 without great confusion & peyne the delectacions & wor[1]dly pleasurs that they haue before sought & folowed with great inordinate delyte & plesure. how short / how vyle /& fals is that wor[1]dly glory & pleasurs. Surely they be very false & fikil, and yet they be nat per- 24 ceyued, for the blyndnes of mannes soule, so that man as a beest vuresonable for a litell plesure or commodite of this transetory lyfe renneth into eucrlastynge deth of soule. Wherfore, sonne, fle to folow thyn owne wyll alway, & folow nat thy plesure & desyre. Put thy 28 delyte & fixe thy loue in god / & he wyll graunt the thy peticion & desyre of hert. Fle all wor[1]dly inordinate pleasures & delectacions, and thou shalt haue abundaunt & heuenly consolacion ; & the more thou preseruest the from the solace of erthely creatures, the more 32 swete consolacions thou shalt fynde in almyghty god. But fyrste thou muste come to such gostly consolacions with great heuynes /& lamentacion, & with great labour & stryfe in thy selfe agaynst thy sensuall parties. Thy olde synfull custome wyll agaynstande the in 36 such goostly laboure, but he shal be vanisshed & ouercome with a better custome. The flesshe wyll murmoure & grutch ageinst such labours, but the feruour of the mynde may refrayne hym. The olde enemy to mannes soule wyll let the, but thou maist chase hym away 40 by prayer, & by profitable occupacion he & his wayes shalbe let. The .xiiii. chaptre, how an humble subiecte oughte to be obedient after the example of criste. 1 leaf 52, verso. 2 leaf 5, sig. I. i.

xv.] Of Humble Obedience. Onne, he that laboureth to withdrawe hym fro obedience, he withdrawe hym fro grace & who seketh to attayne pryuate thynges leseth comon graces & gyftis, & he that doeth nat obey to his 4 superyor, it is a token that his flesshe or body is nat subdued yet perfitly to his soule, but if ofte grutcheth & rebelleth agayuste it. Therefore if thou wylte that thy body be no rebel, but subdued to thy soule, lerne ¹thou to obey gladlye to thy superior. Soner is thy 8 outwarde enemy ouercome if thy inwarde man be nat destroyed or ouercom. There is none worse nor more greuous enemye to man than his body, if it be nat accordynge or consentynge to his soule. thou must vtterly dispyse thy selfe / if thou wylt preuayle ayenst thy 12 body. But thou louest thy selfe yet inordinatlye, & therfore thou dredest to leue thy selfe & to subdew the fully to other mennes wyll what great thyng is it to the, that arte but erthe and nought, to subdue the to man for godes sake / whan I, god almyghty, that 16 made all thynge of nought, did subdue and submitte me humbly to man for thy sake? I was made humble that thou shuldest lerne to ouercome thy pryde by my mekenes / Lerne, thou asches, to obey. Lerne, thou erth & slyme, to humble the, & to prostrate the vnder 20 euery mannes fete by true humylite, nothynge presuminge of thy selfe. Lerne to breke thyn owne wyll & to applye to other mennes wyll Ryse agaynst thy selfe, & suffre nat pryde to rayne in the / but shew the so meke that al men may walke vpon the and trede 24 vpon the as vpon clay in the way / what haste thou, vayne man & vyle synner, to complayne or to gayne say theym that myssayeth the or vexeth the, whiche haste so ofte offended thy lorde god, and hast so ofte deserued helle by thy synfull lyuynge; but my mercifull 28 iye & sight hath spared the for loue that I haue to thy soule, that thou myghtest knowe howe well I loue the, & that thou shuldest be kynde, & gyue the to true humilyte & subieccion for my sake, paciently sufferynge thy propre contempte & despytes. 32¶ The .xv. chaptre, of the hyd Iugementes of God to be considered for the repressyon of vayne glory and magnyfyinge of man in graces receyued. T Hou, good lorde, sayth the deuout soule, chastyse terrybly thy iugementes vpon me, so that with great fere thou alterist all my body & bonis to gyder, & my soule is troubled with great fere & dred. I stand astonyed & consyder that heuynes be nat clene in thy syght / if thou founde thy aungels defectyue & impure, and therfore thou 40 diddest nat spare theym, what shall fall vpon me that am dust & asshes the aungels fell frome heuen what then may I presume? Suche people as in semynge hadde workes of commendacion haue fall full lowe, & suche as were fedde with the mete of aungels I hauc 1 leaf 53, verso. 2 leaf 54, sig. I. ii. IMITATION. P

How we should feel in Respect of Desires. sene be glad of swynes mete. There is therfore no holynes in man, if thou, lorde, withdrawe thy hande. Noo wysdome may auayle, if thou withdraw thy hande of gouernaunce. No sure chastyte is, if thou defende it nat / ne propre custody may profite man, if that the helpe 4 of god be nat there. For if we be forsaken of god almyghty, we be drowned & we perisshe. And if we be vysited and helped, we be raysed vp to lyfe. Of oure selfe we be vnstable; but by the good lorde we be confermed, & made stedfast: we be colde of our selfe, 8 but by the we be accended & kyndled in goodnes. O howe mekely & obiecte ought I to consider my selfe / howe symple / & litell be my good dedes if I haue any. Howe profounde¹ly ought I to submytte me to thy hydde & depe iugementis, good lorde, wherin I fynde my 12 selfe nothing valent & nought. O thou immesurable weight, o thou impassable see, wherin I can nat fynde me, but all perisshed & adnichilat / where nowe is become all wor[1]dly glory, what confidence may I haue of all vayne glory that I have be exalted by before. Lo, 16 al vayne wor[1]dly glory is vanysshed by the depnesse of thy hyd iugementis that thou hast shewid vpon me: what is any man in thy sight, good lorde, but cley or erth / & what may clay or erthe haue any gloriacion or pryde agaynste his maker? he that hath his herte 20 truly roted by loue & humbles in god may nat be extolled by no vayne flateringe agaynst his pleasure, ne he shall nat be moued by any flaterynge that putteth his hole hope in god. they that vse suche flaterynge be nought, & vanissheth at the last with the sounde of 24 wordes: but the truth of our lorde shall alwey abyde, and also they with hym that cleueth to hym. G ¶ The .xvi. chaptre, how a man shulde make his peticion to god. Ood lorde, sayth euery man in peticion makinge, if this thynge that I aske be to thy pleasure, if it be to thy honoure, and if it be to me expedient / & profitable, than graunt me it, and to vse it to thy honoure; and if thou, good lorde, knowe it noyous to me & 32 vnprofitable to my soule, than take fro me suche desyre I beseke the euery desyre cometh nat of the holy goost, & though it seme to man good & rightwise, yet it is harde to Iuge trewlye in suche thynges 2 whether good spyryt or euyll / or elles mannes owne soule 36 moue hym to desyre this thinge or that for many be desceyued in the later ende that semed to be induced and led by a good spyryt into such desyres. wherfore we ought to desyre euery thynge that we aske or desyre / with drede of god & humblenes of hert / & that for 40 man in all workes & desyres shuld commytte hym holly to god with resygnacyon of his proper wyll, sayinge/ Good lorde, thou knowest what thynge is to me moost profitable / do with me in euery thyng after thy pleasure & moost honoure/ gyue me what thou wylte & 44 2 leaf 55, sig. I. iii. 1 leaf 54, verso.

xviii.] A Prayer. Of true Comfort. whan thou wylte / put me, good lorde, where thou wylte / and do with me thinges as thou wylt / I am thy creature alway in thy handes, & thy seruaunt redy to thy behest; I desyre nat to lyue to my selfe, 4 but to the, good lorde, my god & lyfe / I beseke the that I may lyue worthely to the. ¶ The .xvii. chapter, A prayer & desyre alway to lyue and to do the pleasure of god. Thou moost benygne Iesu, graunt me, I beseke the, of thy grace that it euer be with me & worke with me vnto my ende, & gyue me grace euer to desyre that thynge that is moost accepte to the / thy wyll be my wyll / & my wyll alwey folowe thy wyll, & euer acorde 12 therwith/ & neuer discorde fro it, so that I may euer afferme me to thy wyll gyue me grace to dye to the worlde & to all tynges that be in the worlde / & to loue to be vnknowen in the worlde for thy sake/Graunt me aboue all desyres to rest in the by holy peace of 16 herte / For thou, good lorde, arte the very peace & rest of mannes herte and without the all thynges be harde & inquyete / wherfore I beseke the that I may euer rest in the. Amen. ¶The .xviii. chapter, very solace & conforte is alonly to be sought in god. W Hat so euer thyng I may thynke or desyre to my solace & conforte, I loke nat for it here, but I hope to haue it here after / For if I alone had all the goodes and solaces of the worlde / & myghte 24 Toye in all delytes and pleasures worldly, I am ascertayned that they may nat longe endure / ne I with them, wherefore I knowe that my soule may nat fully be reconforted, ne perfytely satysfyed, but alonly in god almyghty / the which is the conforter of poore men, and the 28 embraser of meke persones / Abyde therfore, thou my soule, abyde the promes of god almyghtye by good lyuynge and heuenly desyre / and thou shalt haue the abundaunce of all goodnes in heuen; for if thou to inordynatly desyre or loue the goodes of this present lyfe / 32 thou shalt lese the heuenly thynges eternall. Temporal thynges be to the in vsage and heuenly in desyre / thou mayst nat be sacyat with thynges temporall/ for thou art nat ordeyned to ioye and rest in them fynally if thou hadest in possession all thinges create in erth, 36 thou canst nat be blessyd in them / but alonlye in god almyghty, the maker of all thynges, standeth thy felycyte and beaty tude /nat suche blysse which is sene & commendid of the louers of the worlde, but suche ioy and felycyte that good cristen folke abyde & hope to haue / 40 which spirituall persones & they that 2be clene in herte some tyme tasteth, whose conuersacion is heuenly & nat erthely / all worldly solace & conforte of man is vayne and shorte / but that conforte 1 leaf 55 verso. 2 leaf 56. P 2

Of casting all our Care upon God. xx. that is perceyued inwardly in mannes soule truly is blessid here in hope / A deuout persone bereth alway about with hym in mynde his confort Iesu / sayinge to hym busyly by inwarde spekynge / My lorde Iesu, assyst and be nere me in euery place & tyme, I beseke 4 the, & that I may be content & conforted in the absens & wantynge of all mannes solace for ioy of thyn / and if thy consolacyon be absent fro me for any tyme/thy wyll than & right wyse probacyon be to me a hole solace / be thou nat alway wrothe with me, I pray the. ¶The .xix. chapter/how all busines of our soule is to be put in god. Sone, sayth our lorde to his loner / suffer me do with the what pleaseth me For I know what thynge is expedyent to the / 12 Thou thynkest as a man / thou felest in many thynges after mannes desyre and affeccyon / Good lorde, sayth the louynge soule to god / it is trouth that thou hast sayde, Thy busynesse for me is more than all my charge may be for my selfe / He standeth casually and vnstably 16 that castith nat all his busynes in the / whyles my wyll is stable and ryghtwyse, do with me as it pleaseth the. It may nat be yll that thou dost or wyll haue done about me / if thou wylt that I be in darkenes or lyght, blessid be thou / or if thou wylt haue me to be in welth or 20 ellys in trybulacion / thy wyll be done / & blessyd be thou / Sone, sayth our lorde, so thou must stande ¹if thou wylte walke with me, thou must be as redye to suffre as to ioy; thou must as gladly suffer pouerte & aduersite as prosperite / and to haue ryches and welth. 24 Lorde, sayth the louer of god / I am redye to take of thy hande what so euer thou sendest me / and as gladly shall I take by thy grace yll as good bitter thynges as swete & heuy thynges as glad, & to thanke thy goodnes for euery chaunce that thou shalt sende me / 28 kepe me, I beseke the, from all synne / & than I shall neyther drede deth ne hell / And cast me nat fynally out of the bowels of thy mercy / ne do me nat out of the boke of lyfe / and nothynge shall noy me, what so euer hardenes or trouble fall to me. ¶ The .xx. chapter, temporall miseryes we ought to suffre with Cryste. S One, sayth our lorde to his louer / I descendid fro heuen for thy helthe and saluacyon / I toke vpon me thy myseryes of my 36 faderly loue & charyte (and nat of necessyte) that thou myght lerne paciens at me and nat grutche / ne bere heuely temporall myseryes | For from the houre of my byrthe vnto my deth vpon the crosse / I neuer cessed of suffraunce of peynes / I suffred great penury and 40 defaute of temporall thynges I harde great grutchynge and com- 1 leaf 56, verso.

Of the Endurance of Injuries. playntes made of me / suffered benygnely confusyons and reprcues. I receyued for my benefaytes vukyndenes agayne/ & for my myracles shewed I receyued blasphemes/ for my doctryne I had repreues 4 good lorde, saythe the deuoute soule to god / For as moche as thou waste founde soo pacyent in all thy lyfe, fullfyllinge in that vertu with other the commaundement of thy fader / it is worthy that I, vnworthy wretch, bere me paciently after thy wyll in all thynges. I 8 shal bere the burden of this corruptible lyfe as longe as thou wylt for the helth of my soule; for though this present lyfe be tedious / yet it is made meritorious and easy by thy grace, and the more tollerable and dere by thy blessyd exaumple of holy lyuynge / and of thy holy 12 saintes. Also this present lyfe is more lightsome and confortable than it was to the faders of the olde lawe to whom the gate of heuen was shitte, so that none myghte entre were they neuer so ryghte wyse, vnto the sufferaunce of thy holy passyon and deth, wherby 16 thou madest man fre fro euerlastinge deth, & gaue them that they serued truly here in this mortall lyfe fre entre into the kyngedome of heuen/O good lorde, what thankes and grace am I bounde to gyue the, whiche hast shewed vnto me and vnto all feythfull people the 20 very good and rightwis way to thy euerlastynge kyngedome of heuen. For thy holy lyfe that thou lad is a wey to vs to folowe. And by holy pacience we walke to the that arte our crowne. For if thou hadest nat gone afore vs & had shewed vnto vs the wayes of pacience 24 and vertue, who shulde haue folowed the? Alasse, howe many shulde haue stande a backe farre fro suche vertues, if they had nat sene & beholde thy vertuous exaumples: we be yet slowe nat withstandynge that we here thy great techynges & maruels, And what shuld we do 28 if such lyght of exaumple were nat? The .xxi. chapter, of suffraunce of iniuries & who is proued very pacient. God Od almyghty sayth to his seruaunt, tedious & wery of tempta- 32 cyon what spekest thou, sone? Cesse of thy complaynt, consider myne (with other sayntes) greuous passy on / Thou hast nat yet resisted in sufferaunce of thy troubles to the effusion of thy blode, as we dyd; thou hast litel suffred in comparison of them that 36 suffred so many thynges for me / some in warre, stronge temptacions, some in greuous tribulacions with other thynges, wherby they haue be proued & examyned / thou must therfore remembre the great thynges that other haue suffred before, that thou mayst bere thy 40 lytell grefes more esely, & if thy troubles & other greues seme to the right great, beware that thy impacience marre it nat, & whether they be lytell or great, se thou bere all pacyently without any grutchynge, for the more thou disposest the to suffre, the more 44 wysely thou doest, & the eselyer thou shalt suffre & the more 2 leaf 57, verso. 1 leaf 57.

Of Human Infirmity and Misery.

meryte shal be to the. say nat in thy excuse: I may nat suffre this thinge of such a persone, he hath done me great harme, and he disclaundreth me with suche thinges as I neuer thoughte; But I may well suffre other persons & other thynges as I ought to do. such 4 thoughtis and obstacles that considereth nat the vertue of pacience ne the rewarde therof, but more the persons & offences done to hym. He is nat very pacient that wyll nothyng suffre, but as farre as it is saien to hym and of suche as he can suffre. A very pacyent persone 8 pondereth nat of whom or of what persone, good nor euyll, prelate or felowe, he be proued to suffre any hardenes or iniurye; but whan someuer aduersyte or wronge falleth to hym, howe someuer and of whom it cometh, a true pacyent persone taketh it pacyentlye & with 12 thankes, as of the hande of god, & so doynge he winneth to hym great merite / for nothynge, be it neuer so lytel, that man suffreth for god, can nat passe without great meryt; be thou therfore redy to suffre paciently aduersites, & to fight ayenst thy impacient proude herte / 16 if thou wilt haue victorye. Thou mayst nat gete the well of pacience without fight/ if thou wylt nat suffre aduersites, thou refusest to be crowned; wherfore, if thou wilt be crownid, thou must fight & stryue with thy selfe strongly, & suffre paciently such euyls. For with out 20 laboure no man may come to rest/ne withoute fight no man may haue victory/wherfore, good lorde, I beseke the to make possible by thy grace to me & in me that that is sene impossible to me by nature. thou knowest that I am enyll to suffre, & that I am sone 24 caste down by litel aduersite araysed agayn me. I bescke the, good lorde, that all maner of trowble or aduersite that thou shalt sende me, may be commendable & desyred for thy holy name, for to suffre aduersitees for the is very helthfull & meryte to my soule. The .xxii. chapter, of the confessyon of manes infyrmitees, and of wor[1]dly myseries. Knowlege myne iniquitie ageynst me; I am ryghte feble and vnsted faste. good lorde, thou knowest the thynge that I am 32 discharged & cast down by often is but of lytell valure or weyght. I purpose 2me strongly to stande in well doynge, But whan a litell temptacion assayleth me, I am greatlye anguysshed / the thynge that I am moued & tempted by greuously is but vyle ! & whan I thynke 36 my self a lytell siker of lytel rest that I somtyme haue / I fynde me soone after ouercome of a lytell blaste of temptacyon. Beholde therfore, good lorde, my fraylte, knowen to the in all thynges that I am proued by / haue mercy on me, I beseke the, and delyuer me from 40 fylth of synne, that I be nat fastened therin ne ouercome therby. I haue great remorse, & often I am confounded before the, & that I am so vnstedfaste and frayle to gaynstande my passions. And thoughe they drawe me nat to the consent of synne, yet theyr persecucyon & 44 1 leaf 58. 2 leaf 58, verso.

Of Rest in God above all His Gifts. contynuall insuynge is to me ryght greuous and heuy / and it is to me right tideous to lyue in batayle & stryfe. Therby I knowe the better myne infyrmyte, For wicked & abhomynable fantasies do ryse 4 in me, to my trouble, soner than they goo or passe from me; wherfore I beseke the, god almyghty, & louer of feythfull soules, to beholde with thy gracious consideracion the labour & affliccion of me, thy seruaunt, & asist me with thy mercifull helpe in all nedes, & strengthe 8 me with heuenly strengthe, that the temptar of man, or my wretched flesshe, nat yet fully subdued to my spirite, haue nat dominacion vpon my spirite, ayenst whom I must fight contynually, whyles that I lyue in this miserable lyfe. Alas, what maner a lyfe is this; 12 where tribulacions & miseries haboundeth, where all places be ful of enemyes & snares to ouercome & cache man? For whan one temptacion or trouble cesseth, another cometh. Also the firste conflycte or trouble yet durynge / many other sodaynlye ryse. How may this 16 lyfe be beloued that hath so many bytternes, and is so full of myseryes? how may it be called, a lyfe that gendreth so many dethes & gostely infeccions? and yet it is beloued, and with great gladnes delyted & ioyed in. The worlde is ofte reproued for that it is dys- 20 ceytfull and vayne. And yet it is nat soone forsake, whyle the concupyscence of the flesshe reygneth: some thynges in the worlde inducith man to loue the worlde & some other to despyse it: the concupiscence of mannes flesshe/ the desyre of mannes eye /& pryde 24 of the herte. But the peynes and the myseryes folowynge gendre hate and contempte of the worlde; yet, for all suche myseryes, the euyll delactacion of mynde that is geuen to the worldly pleasure ouercometh the heuenly desyre / & suche carnall delyte reputeth felycyte 28 to be vnder such sensuall pleasure. For such neyther sauer ne taste the swetnes of god / ne the inwarde ioy of vertue. They that despyse the worlde, & study to lyue & serue god vnder holy discyplyne, they taste the sauour of heuenly thinges, promised to such gostly lyuers: 32 they also se verely the errour & disceyte of the worlde. О The .xxiii. chapiter, howe man shuld rest in god aboue all gyftes and goodes erthely. Thou my soule, rest thou aboue all thinge in our lorde God, for he is the eternall rest of sayntes. Gyue me, swete Iesu, moost louable of all other, grace for to rest in the aboue all other creatures a2boue all helth and beawte / aboue all glory / honour, power & dygnyte; aboue all ryches, cunnynge, subtylte, or craftis / aboue all 40 gladnes ioy / fame / or laude; aboue all swetnes / consolacyon / hope/or promyse; aboue all meryte / desyre / or gyftes that thou mayst gyue to me, body or soule / aboue all ioy or iubylacyon that mannes mynde may fele and compryse. And aboue all heuenly 44 spyrytes, with all other thynges vysyble & inuisible, that is nat thy 1 leaf 59, sig. K. i. 2 leaf 59, verso.

Of Rest in God above all His Gifts. selfe; for thou, good lorde, amonge all thinges art best / hyest / moost mighty & moost sufficient; thou art moost swete fay rest, moost louable, moost noble & gloryous aboue all, in whom all other goodes be perfytely / haue be, & shalbe. And therfore, what euer 4 it be that thou gyuest me (thy selfe excepte), it is insuffycient: For my hert may nat verely rest, ne holy be content, but in the, that surmountest euery creature or thynge. O my most amiable spouse, cryste iesu, moost pure louer, & lorde of euery creature, graunt me, 8 I pray the, wynges of very lyberte, that I may fle & rest in the, my feruent loue & desyre. O whan shall it be gyuen to me fully to vnderstande & se howe swete and good my lorde God is whan shall I fully gader me in the / so that for thy loue I shall nat fele my 12 selfe, but the alonly, that excedest all knowlege & mesure? Nowe I ofte sorowe & morne, & bere me in felycyte, and lamentable myserye that I am in, with great heuynes. For many euylls assayle me in this vale of mysery; they sore trouble me, and also ofte 16 blynde me dystroyeth and letteth me, that I may nat haue fre accesse to the, ne haue thy swete en¹brasynge, that the blessyd spyrytes haue contynually with all iocundite & ioy. I pray the that my syghes & inly desyres, with my many folde desolacyons, may 20 moue thy goodnes to enclyne to my desyres / o iesu, the lyght & clerte of euerlastynge glorye, the solace & conforte of wayfarynge soules, my soule spekyth to the with styll desyre, and my mouth without voyce. Howe longe taryeth my lorde god to come? I 24 beseke hym to come to me, his pore seruaunt, to my consolacion & gladnes. Sende he his hande & power to delyuer me from all anguysshe. Come, good lorde, for without the I can haue no gladde day or hour; thou arte my ioye, & without the my mynde & borde is 28 voyde. I am a wretche, and as a prysoner fetred withoute all confort, agreued tyll tyme that I may be refresshid with thy presens, & so restored to lyberte / shewe me therfore, I beseke the, thy fauour & gracious presens. Let other seke for the what so euer they wyll: 32 nothing pleaseth me, ne shall doo, but thou my lorde god, that art my hope & eternall helth; I shall nat cesse to pray & call to the tyll thou returne to me by thy grace, & speke to me inwardly, saying / lo, I am here come to the, for thou called me / thy terys & the desyre of 36 thy soul, thy humyliacion & contricion of hert hath made me enclyne & brought me to the. And I agayne to my lorde: good lorde, I called the, & haue desyred to ioye in the, all other thynges lefte & forsaken for the. Thou, lorde, dyd fyrst excyte me to seke the /40 blessyd be thou, that hast wrought such goodnes with thy seruau»t after thy great merci / what shuld thy seruaunt more do or say 2 before the, good lorde, but to humble hym to thy mageste, alway myndefull of his propre fraylte & wyckednes? None is lyke to the, 44 good lorde, in all the maruelous creatures in heuen & erth / all thy workes that thou hast wrought be very good, & thy domes rightwyse 1 leaf 60, sig. K. ii. 2 leaf 60, verso.

Of the Remembrance of God's Benefits. & trewe / & by thy prouydens all thinges be gouerned. Laude & glory be to the, that arte the wysdome of thy father celestyall. My soule/ my mouth / with all partyes, may loue the and prayse the 4 with all other creaturis without ende. Amen. The .xxiiii. chapter, a remembraunce or repetynge of the benefaytes of god. YOod lorde, open my herte in thy lawe / and in thy preceptes make me to walke. Make me alway to vnderstande thy wyll and pleasure, & dylygently to consider with reuerence thy benefaytes, both in generall & in specyall, that I may dewly thanke the. I knowe and confesse for trothe that I may nat gyue to the due 12 thankes for the lest benefyte that thou gyuest, and am vnworthy therof; whan I consyder thy excellence and noblenesse, my spyryte fayleth in me for the great magnytude thereof. All thynges that we haue in body or soule, within or without, naturallye or supernaturally, 16 we haue of thy gyfte, & all they commende the, of whom all goodnes cometh & though some perceyue of thy larges mo graces or benefaites, and some fewer, yet all that we haue cometh of the, & the leest gyfte may nat be had without the he that receyueth more 20 bounteuously of thy graces may nat ioy therin as he had them of his owne merytes, nor he may nat very worthely exalte hym selfe aboue olther, ne vylypende his inferyoure or the poore / for he that ascrybeth nat to hym selfe ne to his merytes, but onely to the goodnes of god, 24 is more meke, and in gyuynge thankes vnto god more deuout / and he that for all suche prerogatyues repreueth hym selfe moost vyle and vnworthy of other, he is more apte to perceyue of the hande of almyghty god more larger gyftes / and he that perceyueth fewer gyftes 28 of God ought nat therfore to be heuy ne wrothene enuyous ayenst his rycher but he ought rather thanke the goodnes of god that so frely & so abundantly gyueth to his creatures without any personall concepcion; all thinges come of the / & therfore thou art to be magny- 32 fyed & praysed in all thinges / thou knowest, good lorde, what thing is expedyent to be gyuen vnto euery man and why this persone receyueth of thy larges more/ & an other lesse / it perteygneth not vnto vs but to the to discerne, the which alonly knowest euery 36 mannys mcrytes. I repute it for a great benefyte gyuen to me of thy goodnes that I haue nat gret gyftis, wherby I shuld haue any vayne laude or praysynge outwardlye of the people / so if man consyder well his vylete, pouerte & great indygence he wolde nat be heuy & 40 troubled in hym selfe / but he wolde rather take therof great consolacion & gladnes of soule for thou, good lorde, chose and do contynually chose poore and humble / & such as the worlde dispiseth, to thy seruyce & famylyaryte / as is shewed many festly by the 44 apostles syngulerly chosen of the, whom thou made prynces of all the 1 leaf 61, sig. K. iii.

218 Of Four Things that give Inward Peace. xxvi. worlde that nat withstandynge theyr conuersacion & ¹lyuynge was without reprefe amonge men of humble & symple, withoute deceyte & malyce, that they suffered gladly for thy name, reprouynge & Scourgynges and greuous peynes, with deth at the last, the which all 4 be horryble & dispytfull to worldly folke / wherefore ther ought nothynge to glad thy louer & knower of thy benefytes as thy wyll to be fulfylled in hym & the pleasure of thy eternall disposycion / wherof he oughte to be so wel contente & pleased as at the ordenaunce 8 of god. it is to hym as lefe to be the leest & lowist as an other desyreth to be hyest & moost repute, & to be content & pleased with the lowest place as an other with the hyest, & to be as gladly abiecte / & dyspycable as other doth desyre to be hye & aboue other in the 12 worlde for thy loue & wyll, good lorde, ought to precell all other thinges, & more to please man than all other benefytes gyuen or to be gyuen to man. The .xxv. chapiter / howe .iiii. thynges brynge pease 16 to man. Oure thinges, sone, therbe that make a man to be in great pease & folowe an other mannys wyll than his owne / an other is to chose to 20 haue lesse of temporall goodes or worshyppes rather than more: the thyrde is to chose euer the lower sete or place, & to be vnder alway & nat aboue / the .iiii. is to desyre that the wyll of god be holy done in the such a persone entreth the endis of pease & rest / lorde, sayth 24 the deuout soule / thy worde forsayd is short & conteyner of great perfeccyon, it is lytell and short in pronunciacion & full in sence & vertue. / If I coulde well kepe it, 2I shuld nat be so soone troubled as am; for as ofte as I am greued & dyspleasyd / I fynde in me that I 28 goo so ofte from this doctryne; but thou, good lorde, that all may / & also loueth wele and profite of mannes soule, encrease thy grace in me, that I may accomplysshe thy worde vnto my saluacyon. ¶The .xxvi. chapyter/ a prayer agayne euyll thoughtes. Orde God, I beseke the nat to be longe absent fro me / but gyue alway hede to me in helping me / vayne thoughtes haue rysen agayne me with many terrous that haue troubled me / how shall I 36 passe vnhurte and howe shall I breke them and escape, but if thou helpe? thou sayst to thy seruaunt I shall go before the /& I shall humble them that Ioy & truste in erthely glorye, I shall open to the the gatis of darkenes, & I shall shew the my secretes; do, good lorde, 40 as thou promysest, dwell in me & chase fro me all wicked & euyll 1 leaf 61, verso. 2 leaf 62.

xxviii.] A Prayer for Enlightenment. thoughtes; my hope & refuge singuler is to fle to the in every trybu lacion, & to call vpon the with inwarde confidence to be helped, paciently abydinge thy consolacyon. ¶ The .xxvii. chapter, a deuout prayer for the illumynacyon of mannes mynde. Thou, good ihesu, claryfye me with the clerete of euerlastyng lyght, & chase fro myn hert all maner darkenes / stablysshe the 8 great vagacions of my mynde that I suffre / brcke & destroy the vyolent temptacyons that I am acombred with; fyght strongly for me, & fere away the euyll bestes, that is to say my lecherous concupyssens, that I am moued & tempted by / that peace may be in me by thy vertue & 12 myght/ so that lau¹de may sounde to the in the hall of my soule; commaunde the wyndes & tempestis of trouble & temptacion, & the see full of monstres & parels to cease / & say to the north wynde that it blowe nat/ and than shalbe a great tranquilite / sende out thy 16 lyght of truthe that it may shyne vpon erthe / for I am as the erth vayne & baren vnto thou illumyne me / sende out thy grace from aboue/anoynt my hert with thy grace celestyall / sende vnto me the terys of deuocyon to make moyste and wete my dry soule, that it 20 may brynge forthe good frute & the frute of god warkynge / rayse vp my mynde, the which is oppressyd with the burden of syn, & suspende my desyre holy to heuenly thinges, so that, the swetnes of heuenly felycyte tasted / I may lothe to thynke of erthely thynges/ 24 rauysshe me from the vnstedfast consolacion of all creatures/ for no creat thinge may fully satysfye myn appetyte. Ioyne me, good lorde, to the with the bande of inseperable loue / for thou alone suffysyst to thy louer / and without the all other thynges be vayne and of no 28 valure. 32 S The .xxviii. chapter / howe a man shulde eschewe to enquyre busyly of an other mannes dedes. One, sayth god to his louer / be thou nat curious to seke vanites or euyll questions of other mennys conuersacion in worde or dede/folowe thou me. what perteyneth to the this or that or what this man is or that /or ellys what this man doth or saith / and what that thou shalt not gyue accompt for other mennis dedys but for 36 thyn owne sel'e / wherfore than dost thou wrap the in such vayne questyons? I knowe euery 2man with his conuersacyon / & I se euery thynge vnder the sonne; I know euery man what he thinketh / willeth, sayth or doeth / and to what ende he entendethe his werke / 40 thou shuld therfore commyt all thinges to me & to my iugement/ and to kepe thy selfe in good pease; let hym that wandreth wander, and 1 leaf 62, verso. 2 leaf 63.

Of True Peace of Heart.

dryue as he wyl. At the last shall fall vnto hym that he hath deserued in worde or dede, for he may nat deceyue me. Desyre thou nat great fame outwarde, ne great famylyaryte with folke, no pryuate loue of any person, for these thynges gendreth distraccyons of mannes 4 soule & great errours, & darkeness of mannes hert. I wolde speke to the gladly, my wordis of my councels & secretis I wolde shewe the, if thou wolde dylygently obserue my cominge, openyng the dore of thy herte to me / be thou prouident & wakynge in prayers/humblyng the 8 in all thynges. The .xxix. Chapiter / In what thynges standeth very peace and profyte of man. Sone One, I sayd ones to my dyscyples, I leue peace with you and gyue 12 you my pease; I gyue you my peace nat as the worlde doth, that nowe gyueth peace / now troubles & warre / all folke desyre peace, but all doth nat seke the very thynges that pertayne to peace. My peace is with humble persons & innocent, thy peace shall be in moch 16 paciens if thou wilt here me & folowe my worde, thou shalt haue moche peace. in all thy werkis, take hede what thou dost say or intending alwey to please me only / & nothyng without me to desyre or seke / also be thou nat curious or busy to discerne or iuge other 20 mennis wordes or dedes, ne mell ¹nat of thynges that be nat perteynynge to the/ and thus doynge thou shalt lytle or seldome be troubled. neuer to suffer any heuynes or perturbacyon of body or soule longeth nat to this lyfe, but to the estate of the lyfe to come / where euer 24 quyetnes & peace is; suppose nat therfore that thou hast founde very peace for that thou felest no heuynes ne grauyte / ne thynke nat that all is well about the/ if thou haue no aduersary/ne suffre contradiccion/nor repute nat the therfore perfyte / for that all thynges 28 be done after thy mynde & desyre / nor thou shalt nat repute the to be beloued / or to be in the fauour or grace with almyghtye God, if thou haue any gyfte of swetnes or deuocion; for a true louer of vertu is nat knowen in such thynges, nor the profyte or perfeccion of man 32 standeth nat in suche, but in that rather that thou offredest thy selfe with all thyn herte vnto the wyll of god/nat sekyng thy goodys or thyne owne wyll to be done in lytle or moche, so that thou take euenly with thankes prosperous thynges and aduersytees / weyinge all 36 in a lyke balance / if thou be so stronge in hope that when thou lackest inwarde consolacyon / than thou prepayrest thy herte to suffre gretter thynges than before / nat reputyinge thy selfe rightwyse or holy, than thou walkest in the true and right way of peace / 40 & without doubt then thou shalt se my face in euerlastynge Ioye; and if thou come to the full contempte of thy selfe, then thou shalt haue the abundaunce of pese after thy possybilyte, as a wayferer may haue. 1 leaf 63, verso.

xxxi.] Of the Excellency of a Free Mind. The .xxx. Chapiter, of the preemynence of a fre mynde and howe prayers precelleth lesson. Lorde, this is the warke of a perfyte man, neuer to lose his soule from the speculacion or of the syght of heuenly thynges, & to go amonge many busynessys as without all busynes, nat as an Idell man, but by a prerogatyue of fre mynde, nat lyuynge by inordynate affeccyon to any creature. I beseke the, most good & almyghty god, 8 preserue me from the busynes of this lyfe / that I he nat wrapte ouermoche by the many folde necessaryes of my bodye, that I be nat caught by lust of body / delyuer me, I beseke the, from all maner of impedymentes & enemyes to my soule, to saue me that I be nat caste 12 downe & broke by outragyous heuynes, nat by such vanities as the worlde busyly desyreth / but by such myseryes as of the comon malediccion of mankynde doth greue peynfully thy seruauntis, that they may nat haue liberte of soule to be ioyned to the as they wolde / 16 good lorde, turne all carnall consolacion in me into bytterners, that shuld entyse & draw me by fals pretens of goodnes from the contemplacion & loue of euerlastynge thynges. let me nat be ouercome of flesshely lust, Let me nat be dysceyued by the worlde or by the 20 shorte glory & pompe thereof nor let me be supplanted or be begyled by the cawtels & deceytis of the deuyll / gyve me, I beseke the, strength to resyst all euyll/ pacyens to suffre aduersytes, & stablenes of perseueraunce; graunt me for all wor[1]lly consolacyons 24 the swete, gracyous vnccyon of the holy goost, & for all carnall loue / yet into my soule the loue of thyne 'holy name. Mete & drynke and clothe & other necessaries to the body / be peynful & onerous to a feruent spyryte; graunt me, good lorde, to vse suche bodely confortes 28 temperatly so that I be nat wrapped in outragyous desyre of suche thynges to forsake all suche bodely necessites I may nat lefully for nature must be sustayned, but to seke suche thynges in superfluyte or suche thynges as be more delectable than profytable / 32 the holy lawe forbedeth it / for elles the fleshe of man shuld rebell ayenst the soule/ amonge all suche thynges, good lorde, I beseke the that thy hande of grace may teche and gouerne me euer/ that I admytte no such thynges in superfluyte. 36 The .xxxi. chapiter, the loue of pryuate thynges & of mannys selfe letteth the perfyte goodnes of manny's soule. One, if thou wylt possesse god almyghtye to dwel in thy soule/ thou must eschew & forsake all thy wyll for hym / so that onely thou gyue thy wyll holy vnto his wyll / for the propre loue of thy selfe is more dysauauntage to the than any erthly thynge. after thyne 1 leaf 64. 2 leaf 64, verso.

222 A Prayer for a Clean Heart and for Grace. affeccion & loue, thou enclynest to euery thynge more or lesse; if thy loue be pure, symple, and well ordered, thou shalt nat be ouercomen by inordynate desyre of suche erthlely thynges. Couet nat suche thynges as it is vnlefull the to haue. Nor yet haue thou nat in dede 4 nor in desyre that thynge that shall lette the or thy inwardly lyberte of thy soule. I haue marueyle, sayth God to his louer, that man gyueth nat hymselfe to me with all his herte to gether / withall ¹other thynges that he hath or desyreth to haue; why art thou 8 fatygate with superfluous busynes or desyer? why is man wasted by vayne heuynes? Lette hym stande to my pleasure & wyll: and than he shall fele no heuynes ne harme / if thou seke this thynge or that/or to be here or there for thy profyte or commodyte, thou shalt 12 neuer be quyte ne fre from busynes of mynde / For in euery thynge besyde me is some defaute of goodnes / and no place is voyde of all aduersyte/wherfore seth transytory and worldlye thynges/rychesses or worshyppes, multiplyed in dede or in desyre, doth nat helpe 16 mannes soule, but rather the contempte and hate of such thynges profyteth in the acceptacion ayenst god for all suche shall passe with the worlde/The place that a man desyreth shall lytell helpe hym, if the spyryte of charyte & grace be nat with hym: & such 20 peace as man seketh without forthe shall nat longe stande if it lacke the very foundament of stabylnes, that is to say, if man stande nat in god almyghty, which is grounde of all stablenes / he may well chaunge his place, but he shal nat be auauntaged in soule, for 24 whyther so euer a man fleith he shall fynde suche occasyon as he fleyth. ¶The .xxxii. chapiter / an oreson for the Co mannes soule and for grace. pourgynge of YOnferme me, good lorde, by thy grace & make me sad in vertue inwardly in soule / make my herte voyde of all vnprofytable busynes & nat to be drawen or led by the vnstable desyre of any thynge, what euer it be, vyle or precious, but to conceyue all thinges 32 2 together with my selfe as transytory/nothynge vnder the sone is stable & permanent, but all is vnyte & afflyccyon to mannes soule / howe wyse is he that so vnderstandeth and perceyueth / graunt me, good lorde, heuenly wysedome, that I may lerne to seke & to fynde 36 the above all other thynge, to conceyue and loue the aboue all thynges & to vnderstande all other thinges as they be, after the order of thy wysdome; gyue me grace to bere prudently the prosperite & pleasure of the worlde & paciently to suffer aduersyte / for it is 40 great wysdom nat to be moued with any blast of wynde, ne to entende to any flaterynge tale. 1 leaf 65, sig. L. i. 2 leaf 65, verso. 3 Sic. Read 'vanyte.'

xxxiv, xxxv.] Against the Tongues of Slunderers. 223 ¶ The .xxxiii. chapter, how a man shuld behaue him ayenst detraccion. One, sayth our lorde to his louer / thou shalt not be heuy if a man say yll or haue an yll opynyon of the, that thou wolde nat gladly here for thou ought to iuge thy selfe to be worse & more vyle of condycion than other people be if thou gader thy selfe so inwardly thou shalt nat greatly ponder fleing wordes / it is nat a lytell argu- 8 ment, prudens or wysdom, a man to kepe scylens in tyme of yl sayd or don to hym, & to conuert hym selfe inwardly to god, & nat to be inquyete of mannes ingement / let nat thy peace be in mannes worde; whether they say wel of the or yll, thou art one & nat chaunged by 12 theyr wordes / where is true peace & true glorye but in god / he that desyreth neyther to please men nor drede the nat to dysplease them/ he shall fynally have great peace for of inordynat loue & vayne drede cometh all inquietnes of herte and dystruccyon of soule. 16'¶The .xxxiiii. chapter, god almighti is to be inwardly called and blessyd in tyme of tribulacyon. TH / Hy holy name, good lorde, be alway blessyd, that hast wylled this trouble or temptacyon to fall vpon me I may nat fle ne 20 eschewe it but I haue nede to fle to thy goodnes for helpe and socoure, that thou maye turne it to my well / good lorde, I am nowe in trowble, and it acordeth nat to well to my hert / for I am greatly vexed of this present passyon; what shall I say, that am tached thus 24 with tribulacions saue me, good lorde; in this houre I come to the, in this houre of trowble, that thy goodnes may be knowen whan I shall be delyuered by the of my great humylyacion & trouble that I am in / please it thy goodnes, lorde god, to delyuer me therof/ for I 28 knowe nat what may do to my dyscharge & well, & whyther I may goo without the / graunt me paciens, good lorde / also now helpe me, good lorde, & I shall nat drede what euer fall to me what shal I say in all my aduersytes / but that thy wyll be done in me? I haue 32 well deserued to be troubled & vexed, wherfore I must suffer / & wolde god I myght so do with pacyence tyll the tempest be past / & better fortune folowe / god almyghty, thou may take fro me this temptacion/if it be thy pleasure that I be nat ouercome thereof, as 36 thou hast ofte done / for the more harde it semeth to me to suffer suche temptacyon, the more nere is thy right hande to chaunge it. The .xxxv. chapter, howe man shulde aske the helpe of God, trustynge in hym to recouer grace lost by. deuout prayer. 1 leaf 66. sig. L. ii.

S Of trusting God in our Affliction.

One, sayth our Lorde to his louer, I am thy lorde god, that do conforte my seruauntis in the daye of trouble / come therfore to me whan it is nat well with the / it doth lette the to haue consolacion from aboue, that thou slowly fallest to prayer for a remedye / for 4 before thou prayest to me deuoutly for helpe and consolacyon / thou sekest many inwarde consolacyon for thy refresshynge, whiche all auayleth the lytell vnto thou conceyue inwardlye that I alonly delyuer and helpe in nede them that truste in me / & without me 8 there is no vaylable or profytable counceyll, ne remedye durable & abydynge; but resume thy spyryt, & be reconforted in the lyght of my mercyes, for I am nere & redy to repayre all thynges that be ruynous/nat onely to the state that they were of before / but also to 12 theyr perfeccion / nothinge is to me harde or impossy ble / I am nat lyke to the, that sayest more than thou doest in dede / for my worde & dede is all one / where is thy fayth stande fermly & perseuerantly in thy fayth & my seruyce / be strongely abydynge in me & thou 16 shalt haue confort in tyme conuenyent / abyde me, & I shall come soone & hele the / it is a lytell temptacyon that doth vexe the /& a vayne drede that dothe fere the/ why art thou busy about thynges or chaunces nat yet beynge, but for to come, the which encresyth thy 20 heuynes it is suffycient to the day his wickednes/ it is but vanyte or Idlenes to be troubled or to be glad at the auenture of thynges to come, which parauenture shall never fall / but mannes condycyon is to be disceyued by such Imagynacions / & it is a token 2of an vnstable 24 soule that is so soone led fro god by suggestion of the enemy, for he pondereth nat whether he deceyue by true suggestyons or fals/ whether he throw downe by the blynde loue of thinges present or by drede of thynges for to come / be thou nat aferde ne trowbled in 28 soule/trust in my mercy. whan thou trowest to be farre fro me / I am ofte more nere the; whan thou wenest to be holly lost, than thou moost deseruest rewarde/ all this is nat lost whan thou felest contrariousnes in thy mynde / thou shulde nat iuge after thy sensuall 32 felynge, ne take euery vexacyon, hopinge neuer to escape it / repute the nat al forsake whan I sende the any trybulacion / for by such tribulacyon it is come to the kyngdome of heuen; it is more expedyent to the & to my other seruauntes for to be preued in adversitees 36 than to haue eche thynge after theyr wyll / I know the hyd thoughtes of man it is expedyent to thy helth & saluacyon to be lefte some tyme to thy selfe without gostly sauer/ that thou be nat inflate by pryde & lyft vp aboue thy selfe, thinkynge the to be better than thou 40 art in dede I may take away whan my lyste that I gyue to any man & restore it to them whan I wyll; whan I gyue any gyft or grace to any person, it is myn that I gyue / and whan I withdrawe it I take but myn owne / for al goodes & euery perfyt gyft is myn. if 44 I sende the any trouble bodely or gostlye, dysdeyne nat therof, ne let nat thyn hert fall therby unto great heuynes for I may soon lyfte 2 leaf 67, sig. L. iii. 1 leaf 66, verso.

Of leaving the Creature and seeking the Creator. 225 the vp agayn, & chaunge thy heuynes into ioynenertheles I am rightwyse & moche to be recommended & loued whan I sende the 1suche aduersyte or scourges / if thou wylt vnderstande, thou oughtest 4 neuer to be heuy for the adversytes that I sende the, but rather to thanke me / & to repute it a synguler ioy that I spare the nat in such peynfull afflyccions that I sende the / for I sayde to my dyscyples / I loue you as my father dyd me / though I sende you into the world 8 nat to haue ioyes of the worlde, but great batayles; nat to haue worldly honours, but despitis; nat to be Idle, but to labour / nat to haue rest, but to gader moche frute of saued people into the barne or church of god, lyke as I was sent to also; haue minde, sone, also of 12 these wordis. The .xxxvi. chapter, how all creatures shuld be set a syde, that we may fynd god. Orde god, sayth a deuout soule to our lorde, I haue nede to haue more grace than I haue yet, if I shuld come thyder where no man nor creature shall let me / for as longe as any creature reteyneth me by lokynge of thy loue, I may not fle to the frely / he desyred to fle frely that sayde these wordes: who shall gyue me winges lyke a 20 doue, that I may fle & rest where perfite rest is what thynge is more quyete & restfull³ than is a symple iye & who fleyth more frelye into the knowlege and loue of God / than he that desyreth nothynge here in erthe/he therfore that wyll stande in eleuacyon of 24 mynde / & so beholde the, good lorde, maker of all thynge, he muste ouer passe euery creature & forsake hym selfe with other, consideryng his lorde to haue nothynge lyke hym / but that he precell all creatures in thy loue / and, but if a man be fre & lowsed from 28 inordinate loue of all creaturis, he may nat 4frely lyft hym vp by contemplacion & loue of heuenly thinges / therfore fewe folke be founde contemplatyue / for fewe be founde that fully sequestrate theym selfe fro erthly thinges, that be but transytory / to contemplacion is great 32 grace requyred / for by grace a man must in the dede of contemplacion be lyft aboue hym selfe & but if he be lyfte vp in spyryte aboue all creatures erthelye, & be holy vnyte to god almyghtye / what so euer he can or hath of vertue is but of lytle pryce aforo 36 god / he shall longe be lytle in vertue / & lye longe in erthe, that reputeth or prayseth any thynge but onlye eternall goodes, which he had of god almyghty / and what so euer thynge is nat god almyghty or to hym referred is nought/ & to be acounted for nought/ great 40 differens is betwene the wysdom of a deuout and illumyned persone of god/ & the cunnynge of a lettred clerke or a student / for that doctryne is more worthy & better that cometh by the influence of god than it that cometh by the labour of mannys wyt / ma[n]y desyre 1 leaf 67, verso. 2 Orig. xxxvii. 3 Orig. refstull. IMITATION. 4 leaf 68.

Of Self-Renunciation.

to come to contemplacion, but fewe study for such thinges as be required therto in exercyse & a great impedyment therto is that we stande in sygnes & in sensible thinges, & labour nat to mortyfye vs fro them/ne to despyse theym parfytely before as we shulde do / 4 howe is it and with what spyryt be we led / I wot nat, that he reputed spirituall persons & yet we laboure more about vyle & transytory thynges / than about spirituall / about the which scarsly at any tyme we labour or thynke inwardly with suspensynge of our 8 outwarde sensys, so that we wey nat our warkes stratlye or euenlye las we ought to do / for wherupon our affeccyon resteth we do nat attende/ne we lament nat our vyle and vnclene dedes / & therupon foloweth that whan our inwarde affeccyon is corrupte, that the dede 12 folowynge & procedynge thereof is necessaryly corrupte, for of a clene herte cometh 2 good dedys and vertuous lyuynge / euery man seketh the dede of what & how moche he may do or doth / but howe vertuous a man is it, that is nat so dylygentlye soughte / for a ryche 16 man or a stronge man / for a good labourer / a good wryter / a good synger a fayre man or woman/ or for an able persone, euery man dylygently seketh / but howe meke in soule is suche a persone / howe pacyent, how deuout / or well-disposed inwardly is he, no questyon is 20 made nature sheweth the outwarde goodnes of man / but grace turneth it selfe to the inwarde vertues of man / nature with gyftes natural is ofte dysceyued, but the soule trusteth in God that he be nat disceyued. ¶ The .xxxvii. chapiter, howe man shuld forsake hym selfe and all couetyse. S One, sayth our lorde, thou may nat haue perfyte liberte, but if thou vtterly forsake thy selfe. all proprietaries & louers of them 28 selfe be fetered and nat fre / as couetous folke / curious & vaynglorious, that seke alway ryches, honours & delectable thinges, & nat suche as perteyne to iesu cryste / suche folke ofte feyne & compounde suche thynges as be nat stable but faylynge, for all thynge shall 32 peryssh that is nat begon & caused of god / holde well this shorte worde/forsake all thynges for god, & thou shalt fynde all thinges; 3 forsake couetyse, & thou shalt fynde rest / degest thys thynge in thy mynde busyly, & thou shalt vnderstandle all thynge / lorde, that is 36 nat one dayes warke nor a lyght thynge to attayne / for all perfeccyon of relygyon is comprysed therin / sone, thou shulde nat soone be aduerted ne cast downe by dyspayre whan thou herest the wayes of perfyte folke / but rather to be prouoked to hyer thynges / & at the 40 leest to enforce the by deuote desyre to theym; I wolde thou come there to that thou loued nat carnally thy selfe / but that thou wolde folowe my councell in all thynges; than thou shuld be as I sayd, & all thy lyfe shuld be led with ioy & peas. thou hast yet many thynges 44 1 leaf 68, verso. 2 Orig. tometh. 3 leaf 69. 4 Error for 'averted.'

xxxix.] Of Inconstancy of Heart. to be forsake & lefte, the which but if thou holy leue and resygne to me thou shalt nat attayne that thou desyrest / I counceyll the to bye of my bryght golde / that is to say, heuenly wysdome, the which 4 despyseth all erthly thinges, that thou may be very ryche/lay thou a syde all erthely wysdom and all inordynate pleasure of thy lyfe / or any other, & thou shalt haue heuenly wysdome therfore the which wysdom, though it be reputed lytell worth in erthe & of erthly 8 folke / yet it is a precyous margarete hydde fro many, & greatly desyred of many. ¶ The .xxxviii. Chapyter, of the vnstablenes of the hert of man & how man shuld fynally lyfte vp and order his herte and mynde to God. One, sayth our Lorde, truste nat to moche to thyn owne wyt & affecthyng to an other / for as longe as thou lyuest thou shalt be chaun¹geable 16 & subiecte of mutabilite ayenst thy wyl / now shalt thou be glad, now heuy now well plesed & content & soone discontent, now deuout & soone vndeuout, now busy in mynde & werke, & now sleuthfull / now thou art lyghte & mery & soone after sad & troubled, but a wyse man 20 & well taught in soule standeth stable in all such mutacyons/nat attendynge what he felyth in hym selfe / or of what party the wynde of thy stablenes bloweth / but rather that all the entente of his soule & mynde may come & profyte to the due and best ende / and in this 24 wyse may a man alway one abyde holy, as longe as the symple entent of his soule amonge all suche varyacyons is nat vndered, but dyrecte to me contynually; the more pure and clene the entencion of mannys soule is, the more stedfastly he goth amonge such stormes & troubles / 28 but in many thinges is the pure iye of mannes soule made darke / a man lyghtely beholdeth2 a delectable obiecte that is presented to hym, and anone the soule is infecte by vnlefull desyre / for seldome suche persones be fre and vnfecțe of the venym of theyr owne sekynge / as 32 we rede by exaumple of the Iewes, the whiche came into betanie to Martha & Mary & nat to Iohan only / but for to se Lazar / wherfore the iye of mannes intencion is to be clensed so that it be rightwys, and aboue all varyant meanes directe to me. 36¶ The .xxxix. chapiter, howe god almyghty sauoureth to his louer aboue all thynges. BE Eholde my lorde god, & beholde all thynges: what thinge may I more graciously & better to my beatytude desyre? o thou sauery 40 & swete worde¹ to thy louers, my lorde god & all thynges / I say nat 1 leaf 69, verso. 2 Orig. keholdeth. 17 # 3 leaf 70. 4 Orig, woode. Q 2

228 To the loving Soul God is sweet above all Things. that he is the worlde, ne the transytory goodes of the worlde, which is nat to be loued / but god in all thinge, the which worde often repeted gyueth a great gladnes to the louer of god / whan thou art present, good lorde, all thynges be plesaunt to man/ and if thou absent the 4 from hym / thinges be tedyous to hym / thou, good lorde, alone makest a peasyble herte, and also a great gladnesse & solempne ioyfulness in mannis soule: thou makest a man fele wele of all thinges, & to loue the in all thynge / and without thy goodnes nothinge may 8 longe please man / but if any thynge shall be thankefull & well sauory to man/thy grace must be present, and wysdome: if thou, good lorde, sauour plesauntly to any man / what thyng shall nat be delectable to hym, & if thy goodnes sauour nat to man, what may be 12 ioyfull to hym sothely nothinge: but worldlye wyse men fawteth in thy wysdome, good lorde, and they lyke wyse that sauoureth flesshely desyres, for in such wysdome and noughty wayes be many vanytes, and spyrytuell deth foloweth / And they that folowe the, 16 swete and blessyd lorde, by contempte of the worlde / and by mortifyinge of theyr body or bodely lustys, be knowen to be very wyse, for they be transfourmed from vanyte to trouth/ and from carnalyte to spiritualte / to such persones doth almyghty God swetely sauour / 20 and what someuer goodnesse or delectacion they fynde in any creature, they referre all to the laude & praysynge of the, creature¹ of all. 2Great dyfference & dyssymylytude is betwyxt the sauour & swetnes of almyghty god the maker of all, & the sauoure of the 24 thynge that is made of hym, as is also betwyxt eternite and tyme, and betwyxt lyght increate & light illumined of god /o thou light eternal, precellynge & transcendynge all lightes creat, perse the inwarde partes of myn hert; with thy ioyfull shynyng puryfye, glad / 28 claryfy and quyken my spyryte, with his powers, to enclyne & be ioyned to the from vnprofytable excesses /o whan shall that blessyd houre come, moost to be desyred, whan I shalbe sacyat & replenysshed with thy blesful presence that thou may be to me in all 32 pleasures possy ble to be desyred / for as longe as that gyfte is nat gyuen to me my full Ioye shall nat be: it is myne olde man, that is to say, my bodye lyuynge in me, by his venemous concupiscence nat fully crucyfyed or mortyfyed in me; as yet my body couetyth 36 strongly agaynst my soule; it moueth inwarde batayles, and sufferyth nat the reygne of my soule to be in rest; but thou, good lorde, that hast dominacion vpon the see & dost myttigate his mouynges & flowinges, aryse & helpe me, quenche & destroy these outragious 40 meuinges of my flesshe, wherwith I am sore troubled; destroy them in thy vertue & myght / shewe, I beseke the, thy power, & declare the right hand vpon me, for I haue no other hope but the, that arte my lorde & sauyour. 1 Error for 'creatour.' 2 leaf 70, verso.

No Security from Temptation in this Life. The .xl. chapiter, howe no man may be sure frome temptacyon whyles he lyueth here. S One, sayth our lorde God to his louer, thou shalt neuer be syker or surer in this lyfe, but, ¹as longe as thou shalt lyue here / spirituall armour shalbe necessary to the; thou art conuersaunt amonge thy enemyes on euery syde, thou arte troubled & vexed/ & therfore if thou vse nat on euery hande thy shylde of pacyence / thou shalt nat 8 be longe vnwounded/ more ouer, if thou put nat thy herte stable in me, & to suffer with good & deuout wyll all maner of thynges for the loue of me, thou mayste nat suffer this ardoure, nor come vnto the crowne & rewarde of blessyd soules/ thou must therefore passe 12 manly ouer all suche thynges & vse a myghty hande ayenst thynges contrary to the for to a conquerour is promised & graunted in rewarde aungels fode / & to a sleuthfull & an Idell man is ordeyned great misery if thou seke here rest, how shalt thou come to euer- 16 lastyng rest & quietacion in heuen / gyue the nat here in the worlde to great rest, but rather to great pacience ayenst aduersitees contynually insuynge / seke nat therfore true peace here in erthe, but in heuen where it is/ nat in man nor in other creatures, but in god 20 alone thou oughtest for the loue of god suffer gladly all labours & sorowes, temptacyons & vexacions, aduersites & necessytes, infyrmytes, & iniurye, oblyquies & repreues all tokens of mekenes & confusyons/correccions & despytes / these thynges helpe to purches 24 vertues, these thinges proueth the knyght of cryste, & maketh hym worthy the celestyall crowne. I shall, sayth our lorde god, yelde to my seruaunt that serueth me in such seruyce as is spoken, euerlastynge rewarde for a lytell & short laboure & glory infynyte for a 28 lytell confusion / trowest thou, sayth our lorde 2to his seruaunt, that thou shalt have alway spirituall consolacions at thy wyll / my sayntes had nat such consolacions contynuall / but many dyuers temptacions & great persecucions / but with paciens they ouercame all such 32 troubles/trustynge more in me than in them selfe in suche peynes / knowynge with the apostle that the peynys of this present lyfe be nat worthy to deserue the glory of heuen/woldest thou haue that anon, that many afore haue scar[s]ly opteyned after many wepynge terys 36 & great labour / abyde pacyently the gracyous comynge of our lorde / labour manly in his vyneyarde the warkes of rightwysenes/ put thy confort in god, mistruste hym nat / but stande strongly in fayth, & go nat fro his seruyce that he hath called the to, & expounde thy 40 body and soule stable & strongely for the loue of god / and I shal be with the in all thy troubles, & shall fully rewarde all that suffre or do for me. 1 leaf 71, sig. M. i. 2 leaf 71, verso.

S Against the Vain Judgments of Men. xlii. The .xli. chapiter, agaynst the vayne iugementes of men. On, sayth our lorde to his louer, cast thy hert & loue vpon thy lorde god stedfastlye, & drede nat what man iugeth in the / 4 where thy concyence yeldeth the deuout & innocent / it is good & blessyd to suffer & to be heuy to an humble persone that trusteth more in god than in hym selfe / many folke say many thynges / & therfore lytle feyth is to be gyuen; but to satysfye all men it is im- 8 possyble and though saynt l'owle the apostell laboured to please all folke in god/makyng hym selfe mete & apte to all mennys condicions for theyr saluacion & lucre / yet he set lytle by mennes iugement, that is to say, mennys dyscommendacion or com¹mendacion ayenst 12 hymhe dyd labour dylygentlye for other mennes edyficacion & saluacion / but he suffered other men to iuge or despyse hymn / he coulde nat let / and therfore he commytted hym selfe & all his labours to god almyghty that knoweth all thynge, & what is best for man / 16 & he defendyd hym selfe by pacyence & humylyte agaynst all his aduersaries & lesynge makers / he answeryd somtyme by worde and wrytyng ayenst his detractours, that he shuld nat be sclaunder to other/ what art thou that dredest a mortall man, which is to day & 20 the morowe apereth nat? drede god, & thou shalte nat drede mannes terrours. whan may any man worke in the by wordes or iniuryes / he shall rather noy hym selfe than the /ne he shal nat eschewe the iugementes of god / who euer he be. haue thou god alway before the, 24 and stryue nat agayn such complaynynge wordes / & though thou seeme for the ty me ouerthrowe, and suffre confusyon contrary to thy deseruynges, disdayn nat therwith, lest thou minysshe the crowne of glory by impaciens / but rather beholde me, that may delyuer euery 28 man fro confusyon & iniurye, & rewarde euery man after his merytis & trauayles. ¶ The .xlii. chapter, if man wyll opteyne fredom of hert, he must holy forsake hym selfe. Ur lorde god sayth to his seruaunt / sone, forsake thy selfe /& thou shalte fynde me: stande thou without the eleccion of thy fre wyll & without all propryete, & thou shalt alway wyn / for if thou leue thy selfe vtterly / without presumpcion of the same, more 36 abundaunce of grace than thou had / shall be gyven to the. Lorde, sayth the discyple to his lorde god / how ofte & in what thynges shall I forsake my selfe? I say to the, sone, that thou shalt euery houre, & in euery thynge great & small, forsake & make thy selfe 40 naked/ellys Howe may thou be myne & I thyne / but if thou forsake thy proper wyll in all thynges within & without? the soner thou so 2 leaf 72, verso. 1 leaf 72, sig. M. ii.

Of the right Conduct of Outward Things. do, the better it shalbe with the /the more fully thon forsakest thy selfe with all other thinges / the better thou shalt please me & the more thou shalt wyn / some religyous folk with other forsake them 4 selfe nat fully / but with some excepcyon / such trust nat to god almyghty / & therfore they endeuer them to prouyde for them selfe in some thynges. some other at the fyrst doth offer them selfe and all theyrs to god / but at a temptacyon soone after arysynge they 8 returne to theyr owne wyll, the which they had forsake and therfore they profyte nat in vertue / suche persones shall nat come to very clennes of hert ne to the grace of my ioyfull famylyaryte / but if they make a hole resygnacyon & a dayly oblacion of them selfe & 12 all theyrs fyrste / without which the vnyon that longeth to my fruycion may nat be had / I have sayd ofte to the: forsake thy selfe, and resyne the perfytely, and thou shalt enioy inwarde peace / gyve all for [all], aske ne seke nothynge agayne of them that thou hast forsake 16 for me but stande holye & fermely in me, nat doutynge any thynge/ & thou shalt haue me / thou shalt be fre in soule / darknes shall nat possesse the, ne any spyryt of derkenes shall haue power of the / indeuoure the to this pray & study with all thy desyre, that thou 20 may ¹be delyuered fro all maner of properte, & with nakydnes of all ambicion & possessy on folowe naked iesu cryste thy sauyour/ & that thou dye to thy selfe & the world & lyue to me eternally / than all vayne fantasyes, wicked troubles, & superfluous busynes shall 24 fayle / Also than shall all imoderate drede / & loue inordynate dye. ¶ The .xliii. Chapyter, howe man shulde gouerne hym in outwarde thynges, & renne to god for helpe and socour in parels and daungers. 28 S One, sayth our lorde to his louer, thou oughtest with all dylygence gyue hede that in euery occupacion & outwarde dede thou be fre withinforth in thy soule, hauynge power of thy selfe / so that all thinges be under the & thou nat vnder them / that thou be lorde & 32 leder of thy werkes and nat seruaunt / but as a true hebrew or cristen man, goynge into the sorte & lyberte of chyldren of god, the which stande vpon the present thinges of the worlde and beholde the eternall goodes of heuen/ the which also beholde the transytory 36 thinges of the worlde with theyr lefte iye, & heuenly thynges with theyr right iye; such folke be nat drawen by worldly goodes to inordynate loue of them but rather they drawe suche temporall goodes as god sendeth them & order them to good dedes, lyke as 40 god almyghty the hye artyfycer hath ordeygned them, that lefte nothynge vnordred in all the worlde / also if thou in euery auenture or chaunce stande nat in the outwarde apparaunce, that is to say, if thou stande nat to the iugement of thy bodyly iye or ere / but anon 1 leaf 73, sig. M. iii.

232 Of not being troubled about Worldly Affairs. as thou perceyuest such thinges / if thou enter with moyses into the table of thy soule by deuout prayer ¹to councell our lorde / thou shalt here sometyme the swete answere of god almighty / & thou shalt returne agayne to thy selfe instructe of many thynges bothe present 4 & for to come / moyses euer had a recours to the tabernacle of god for doubtis & questyons and to assoyled, and he fled to the subsydye of prayer for parelles & the vnresonable vyolencis and fautis of men to be fled / so thou shuldest fle into the secret tabe:- 8 nacle of thy soule in such doutis or parels, there callynge on the helpe of god by deuout prayer / we rede that Iosue with the chyldren of israell was deceyued of the Gabaonytis, because they gaue lyght credens to theyr swete wordes & dyd nat counceyll with our lorde 12 by oracle as they shulde haue done, before they had graunted them any thynge. ¶ The .xliiii. chapyter/ a man shuld nat be importune in his wayes or nedys. S One, sayth our lorde to his louer / commyt thy cause to me alwaye & I shall well dyspose for the whan tyme behouable shall be/abyde myn ordynaunce & thou shalt fynde profyte therby/ my lorde god, sayth he / I gladly commytte to thy goodnes my selfe 20 & all my desyres & necessytes, for my prouydence may lytle auayle / I beseke the that I cleue nat moche to auentures here after ensuynge/ but that I may shortly in all such offer my selfe to thy pleasure / sone, sayth god / man often prosecuteth the thynge that he desyreth, & whan he cometh therto / he begynneth otherwyse to fele therin for mannys affeccyons & desyres about one thyng be nat durable & abydynge / but now vpon this thynge sette / and now vpon that / the very profite of man is to forsake hym selfe & to commyt hym 28 holy to God/ for such a man is very fre and syker / But our enemy & contrary to all goodnes cesseth nat of his temptacyons / but day & nyght he maketh greuous fautes to vs / to catch vs at unwares by his deceytfull snares/wake therfore & pray dylygently that thou enter 32 nat into temptacion. ¶ The .xlv. chapter, man hath no goodnes of hym selfe / ne any thyng that he may haue any glory or pryde of, but all of the goodnes of god. Orde, what is man that thou hast suche mynde of, or the sone of man whom [thou] doest vysyte with thy grace/ what meryte was or is in man that thou gyuest thy grace to what may I complayne if thou forsake me or what may I rightwysly say 40 agayne the if thou graunt me nat that I aske of the seth thou 1 leaf 73, verso. 2 leaf 74.

That Man has no Good of Himself.

gyuest all goodes¹ of thy owne goodnes & lyberalyte, & without the deseruynge of man / Surely this may I thynke & say of my selfe / that I am nothynge of valoure, that I haue no goodnesse of my selfe / 4 but that I am in suffycyent and frayle in all thynges, & go to nought euer/and but I be holpen of the, good lorde, and informed within in soule by the, I shall be made all dyssolute / thou, good lorde, abydest alwey one beynge / and euery where good, rightwys & holy / 8 werkynge all thinges wele, right wysly & holyly/ & dysposynge all thy werkys in wisdom, but I wretche, that am alway more prone & redy to fayle than to profyte in vertu and goodnesse am nat abydynge euer in one state / for seuen tymes in the day the rightwis 12 man is troubled of synne / Ne 2the lesse it shal be sone wele with me agayn, if it please thy goodnes to helpe me / for thou alone, good lorde, mayste without man helpe in all nedys / & make me so ferme & stable that I shall nat be chaunged hyder & thyder / or fro this 16 thynge to that/ but that my herte may be turned & rest in the alonly & if I wolde cast away all mannes consolacion, eyther for deuocion for to be had or ellys to seke thy socoure & goodnes / for such nedes as fall to me, that I am compellyd by to seke the / for no 20 man may helpe or comfort me as thou mayst / than I myghte well trust to thy grace & to ioye of the gyfte of thy newe consolacyon | I thanke the, good lorde, the actour and grounde of all goodnes as ofte as any good chaunce happeth towarde me I am but vanyte 24 and nothynge in thy syght, an vnstable man & syke / wherof may I than be proude or shuld repute me any thynge profytable / wheder nat of nought, the which is moste vanyte? truly vayne glory is an infectyue pestylens and moost vanyte / for it draweth a man fro very 28 glory & remeueth grace spyrytuall / whyles a man hath a complacens in hym selfe/he displeaseth god/ and whan he desyreth mannys. laude & vayne praysynge he forgoth very vertues, very glory; & holy ioy to man is to ioy in god & nat in hym selfe / to ioy in the 32 name of god almyghty & nat in his proper vertu or strength / nor to have delectacyon in any creature but for god / thy holye name, good lorde, be praysed & blessid, & nat myne; thy werk be magnyfyed & nat myne / no laude, ne praysynge be gyuen to me by 36 mannes mouthe for any thynge that I do, but all be vnto thy pleasure; thou arte my glorye & the inwarde ioy of my herte / I shall by thy grace euer Loye in the & in nothynge perteynynge to the¹ but in my infyrmytes/let Lewes with other vayne louers of the worlde 40 seke glory of them selfe, & in other. I shall only seke the glory and praysynge of god / for all mannes glory & praysynge with worshyp temporal, & also worldly hight and promocyon, compared to thy eternall glory, good lorde, is but vanyte & folye /o thou blessyd 44 trynyte, my god / my mercy and very truthe, to the alone be laude/ vertu / honour/ & glory for euer. Amen. 1 Orig. 'goones.' 2 leaf 74, verso. 3 leaf 75. 4 Error for me.'

Of despising Temporal Honour. xlvii. The .xlvi, chapter, how all temporall honour is to be dyspysed. One, sayth our lorde to his loner, be thou nat confoundid ne heur, whan thou seest other honoured and auaunced / and thy selfe 4 despysed and humyled / rayse vp thyn harte to me into heuen, & thou shalt nat be heuy thoughe thou be despysed of man here in erthe Lorde, sayth the dyscyple, we be here in darke blyndenes, lackynge the very lyght and therfore we be soone disceyued by 8 vanytes; as farre as I can vndirstande / I neuer yet suffered any iniury of any creature / wherfore I can nat rightwysely complayne agayne the but for as moche as I haue ofte synned agayn the / therfore euery creature is worthyly armed ayenst me in punysshement 12 of my synnes. wherfore confusyon & shame to me is dewe with contempte; to the, good lorde, be laude, honoure, & glory / and but if I prepare my wyll to be dyspysed and forsake gladly of euery man and vtterly to be reputed noughte, ¹I can nat be stablysshed ne pacy- 16 fyed withinforth / nor spiritually to be illumyned / ne may nat be fully knytte & ioyned to thy goodnes. The .xlvii. chapter / howe no man ought to put his peas fynally in man. S One, if thou put thy peas with any person for thy felynge, & for that they accorde with the, thou shalt be vnstedfast & vnpeased / but if thou haue thy recours to god, that is permanent & euerlastynge truthe, thy frende goynge a way or decessynge fro the 24 shall nat make the inordynatly heuy / thou oughtest to loue all thy frendes in me and for me to loue euery persone that thou accomptyst with good & dere to the in this lyfe / for I am the begynner & the ende of all goodnes & without me all frenshyp is 28 nat valent or durable / nor no worldly frendshyppe may endure / where I ioy nat. thou oughtest to be mortyfyed to such carnall affeccions of thy louers / that as moche as thou mayst thou shuldest desyre to be without al mannes company / for the more a man with- 32 draweth hym fro all worldlye solace / the more he draweth nere to god almyghty & the more hye that he ascendeth in loue & spirituall contemplacion, the more profoundly & inwardly he descendeth in humble consyderacion of hym selfe and vylypendynge 36 hym selfe / he that ascrybeth or gyueth any goodnes to hym selfe / he gaynstandeth the grace of god & letteth it to enter into hym/for the grace of god alwey requyreth an humble herte if thou man, sayth our lorde, wolde perfytely disprayse thy selfe / & wold empte 40 clene thy hert fro all erthely loue, than wolde I, sayth he, distyll & entre into the with abundaunt grace, 2but the inore attendaunce & 2 leaf 76. 1 leaf 75, verso.

Against Vain and Secular Knowledge. effeccyon thou hast to my creatures / the more is the consyderacyon & loue of thy creature¹ take fro the /loke that thou lerne to ouercome thy selfe in all thynges / for the possessyon of thy creature¹ / 4 & than thou mayst come to the knowlege of thy lorde god / what so euer thynge thou louest inordinatly, be it neuer so lytel, yet it defoylith thy soule & letteth the to come to the knowlege & loue of god/ ¶ The .xlviii. chapter, agayne vayne & seculer scyence. One, sayth our lorde to his louer, beware that thou be nat moued 12 god standeth nat in worde but in vertu / attende my wordes, for they illumyne mannes mynde, & inflameth with the ardure of loue mannys herte / they make compunccyon in man to be sory for his synnes / & with that they brynge to manuys soule great consolacion / gyue the 16 nat to lecture or study for that thou woldest be sene cunnynge or wyse before other / but study therby to mortyfy thy vyces & vicious lyuynge in the & other / for that shal more profyte the than the knowledge of many questions / for whan thou hast red, knowen many 20 thynges thou must at last come to one pryncypall & begynnynge of all other / I am he that techeth man cunnyng, & I gyue more clere vnderstandinge to humble persones than any man techith/loke, whom I speke to, he shal be wyse & profyte in soule / wo shall be theym 24 that seke of men curyous thynges, and lytell ponder the wey how they shuld serue and please me the tyme shall come whan that Cryste, the mayster of all maysters / and Lorde 2of aungels, shall apere redy to here euery mannes lesson, that is to say, to examyne euery 28 mannes concyens; than shall Iherusalem be lyghtened & enserched with lanternes & lyghtes / and the hyd warke & cogitacions of men / shalbe many festly opened / & all vayne excuses shalbe fordon & layde a syde / I am he, sayth god, that sodenly ryse vppe and 32 illumyneth an humble mynde / that he may take and perceyue mo reasons of eternall trouth soner than he that studyeth .x. yere in the scolys I teche without sounde of wordis, without confusyon of opynyons/without pryde of worshyp / & without fyght of argumen- 36 tacion I teche to dispyse all erthely thynges & thynges present / I make my louers to seke & to sauoure thynges eternall / to fle honours, & paciently to suffer sclaunders and aduersites, nothynge without me to desyr, but all theyr hope to put in me, and to loue 40 me ardentlye aboue all thynges / some in louynge me inwardlye haue deuyne and godly thynges, & cunnyng to speke marueylous thynges, such hath more profyted in forsakynge all thinges / than in studyinge about subtyle thinges / but I speke to some comon thynges & to other 2 leaf 76, verso. / 1 Error for creatour.'

236 Of not troubling ourselves with Outward Things. specyall thynges; I appere to some swetely in hyd synes & fygures / & to other I shewe great mysteryes with great lyght of vnderstandynge/ there is one voyce & one letter in the bokes that they beholde / but that voyce or letter informeth nat all in lyke for I am the 4 inwarde techer of trouth / sercher of mannes hert / the vnderstander of mannes thought, promoter of his dedis, gyuynge to euery man as I thynke worthy. S The. xlix. chapiter / how we shulde despyse & nat 8 greatly desyre outwarde wor[1]dly thynges. One, thou must be ignorant & vnknowinge many thynges, thou must acompte thy selfe as dede upon erthe/ & seke one that all the worlde is crucyfyed to thou muste ouerpasse many thynges that 12 thou shalte parauenture [hear] ayenst the or thy frende with a deffe ere, nat answeringe to suche / but to such rather those thinges that be to thy peace/it is better a man to turne away his iyen fro thynges of displeasure & to let euery man to thynke & loke as he wyll. Also to 16 withdraw thyn erys fro vnprofytable fables than to deserne² to contencious wordes / if thou wylt stande & enclyne to god / & dylygently beholde his iugement, & the meke answers in his reproues / thou shuldest suffer the more easely to be ouercome/o lorde God, what 20 be we? lo, we wepe and lament greatly for a lytel temporall harme or losse / we renne ayenst myght and laboure bodely for a lytell temporall auauntage / but our spirituall losses & detrymentis that we suffre be soone forgot with vs & scarsly we returne agayn therto 24 any tyme after our losse / to that thyng that is lytell or nought worth we gyue great attendaunce / and that thynge that is of great pryce & moost necessary to vs we set nat by it / for all mankynde in maner renneth towarde outwarde thynges / & but they soone aryse fro suche 28 dysposycyon / they shall gladly lye & delyte euer in outwarde thynges. ¶ The .1. chapyter, howe euery tale or worde is nat to be beleued & how mannes worde soone slydeth. 'G Ood lord, gyue & graunt me helpe of my trouble that I suffer for mannes helpe is but vayne & vnuaylable in such nedis / Í haue ofte fayled of helpe & socoure / where I trusted to haue founde it, and ofte haue I founde faythfulnes / where I trusted leest to haue 36 founde it/wherfore I say, that man laboureth in vayne that putteth his hope in man. thou, good lorde, art the very hope & helth of man ; blessy'd be thou in all thynges, & for all thynges that happeth to us / we be sicke & vnstable of our selfe, we be soone chaunged fro goodnes 40 & disceyued / who is he that can so warely & wysely kepe hym selfe 1 leaf 77, sig. N. i. 2 Error for deserve'; Lat. 'deservire.' 3 leaf 77, verso.

Of Hasty Belief and Levity of Speech. III. 1.] in all thinges, that he fall nat some tyme into a snare of disceyte of some perplexite / but he that trusteth in the, good lorde, and seketh the with symple herte, doth nat so soone remeue from the / and if it 4 hap hym to fall into any tribulacyon / howe so euer he be wrapped therin he shall soone be delyuered therof by the /or ellys soon receyue comfort of thy goodnes / for thou, good lorde, forsakest them neuer that truly truste in the / it is harde to fynde a faythfull & a 8 trusty frende / that so perseueryth in all the trybulacyons of his frende/thou, good lorde, art moost faythfull in all such nedys | & lyke vnto the none is nor may be founde/o ful well felte & sauoured that soule in god / the which sayde, my mynde is grounded 12 & stablysshed in my lorde god / if it were so with me, I shuld nat so soone drede man / ne be moued at his wordes / who may prouyde all thynges for to come / or who may eschew the parelles or euyls here after ensuynge if chaunces or thinges before sene ¹ofte anoyeth & 16 hurteth man/ what shall I say than of thynges vnprouyded / but that they more greuously hurt / but wherfore haue nat I, wretche, better prouyded or purueyed? why gaue I so soone credens to other mennes sayinge? but we be men / ye, thoughe we be reputed and 20 extemed aungels of many folke. to whom shall I gyue credens / but to the, good lorde for thou art very trouth, that nouther disceyuest ne may be disceyued / and euery other man is a lyer, vnstable / & soone dysceyuynge moost in wordes, so that vneth it can or may be 24 beleued that semeth ryghtwyse whan he proferith it / howe prudentlye haste thou, good lorde, gyuen warnyng to vs to be ware of men, and how the moost famylyer frendes of man be enemyes to hym / also a man shulde nat beleue if man shuld say to hym / lo, cryst is here or 28 there / shewyng hym that is nat cryste but rather antecryst, as hath be sayd, and hereafter shalbe sayd. I am taught by harme that I haue suffred & sene other suffer / And praye God that I may be taughte to be more ware & nat to my foly a man sayth to me / 32 sone, be ware and kepe this pryuey to thy selfe that I say / & whyles I kepe pryuey suche as hee commytted to me / he can nat kepe pryuey that thynge that he desyred me to kepe pryuey / but anon he betrayeth and dyscloseth bothe hym and me, and so gothe his way. good lorde, 36 defende me from such talys and vnware men, that I fall nat into theyr handes / nor take vpon me to do suche thynges / good lorde, graunt me to haue stableness of worde & neuer to have dysceytfull tonge, 2 but remoue all suche dysceytes fer fro me / I ought in all wyse 40 eschewe that thynge that I wolde nat suffer my selfe / o howe good & peasyble is it a man to kepe scylence of other mennys dedes & nat lightly to beleue euery mannis tale / ne lyghtly to tell out suche talys/ to shewe brefely in fewe wordes the entent of his mynde, nat 44 to be led or moued with any bosting or flaterynge wordes & alway to seke god almyghty, the beholder of mannes soule in his dedys, euer desyryng that all the entencion of his soule inwarde, to geder 1 leaf 78, sig. N. ii. 2 leaf 78, verso.

238 Of Trust in God when Evil is spoken of us. with his outwarde dedes, may be directe & perfourmed after his gracyous pleasure / how sure is it for the conseruacion of heuenly grace a man to fle vtter apparaunce of goodnes & nat to desyre outwarde flatery or vaynglory / but rather to folow those thinges which 4 gyue and procure the amendynge of lyfe with the feruour of good lyuynge knowen vertu & openly commendyd hath hurt many persones, where grace pryuelye vsyd & hyd hath and doth profyte/ & auayle many in this frayle lyfe / the which after scripture is all 8 temptacyon & malyce.¹ The .li. chapter/howe a man shulde put his confydence in God whan sharpe wordes touche hym. S Tonde, sone, fermely & truste in me, whan thou art vexyd with 12 troubles & malycyous wordes / what be wordes but wynde that fleeth in the ayre without hurt of any stone/ if thou be gylty of such wordes or worthy of them or suche repreues, than thynke thou wylte gladlye amende the / and if thou be nat gyltye, thynke yet 16 thou wylte suffer gladlye 2such repreues for goddis sake / It is but an easy thynge to suffer sharpe wordis sometyme, where it is so that thou mayste nat suffre harde flagellacyons / or betynges, with cryste & for hym & why is it that so small thynges be so bytter and 20 odyous to the/ but for that thou art yet carnall & nat spirituall in thy affeccyons geuynge more hede to man than to god? for that thou dredest to be despysed / thou wolt nat be repreued for thy excessis / but sekest for thy defence derke & synyster excuses / but 24 beholde thy selfe better, & thou shalt se well that the worlde & vayne glory or mannes pleasure lyueth yet in the / whan thou refusest to be humbled & confoundid for thy defautis / it is certeyne that thou art nat very humble, ne truly dede / or mortifyed to the 28 worlde nor hast nat the worlde crucifyed to the/ but here thou my wordes & thou shalt not drede a thousande mennys wordys / lo, if all the wordes that myght be feyned were maliciously sayde agayn the/what shulde they noy the, if thou wolde let them passe 32 & nat ponder them greatly thou knowest they may nat mayme the ne hurt one here of thy hede / but he that hath nat inwarde syght to his soule helth/ nor god afore his syght, is soone moued & trobled at a sharpe worde/ he that trusteth in me, sayth our lorde, and woll nat 36 stande to his owne iugement, shalbe without mannes terrour / I am the iuge and knower of all secretis / I knowe how euery thinge is done I knowe both hym that doth the iniury & hym that suffreth it/ for by my suffraunce such iniuryes be done / that many mennys thoughtis may be knowen / I shall iuge bothe the inocent and hym that is gylty, but I haue decreed to proue them both by my hyd iugement/ the testymony & iugement of man ofte tyme deceyueth / but my iugement is true / it shall stande stable/ & it shal nat be 44 2 leaf 79, sig. N. iii. 1 Lat. 'militia.' 3 leaf 79, verso.

· Of Eternal Life. subuerted. though it be hyd & nat apere / yet it neuer dothe erre, thoughe it apere nat ryghtwys to somewherefore in euery iugement man shulde renne to me / & nat to lene to his owne reason / A 4 rightwis man wol neuer be troubled, what thing so euer hap to hym of god / yet and if any wronge be layde vnto hym he wol nat moche recke / ne he shall nat be exalted by vayne glory, if he be reasonably excused by other / for such a persone consydereth well that I am the 8 very sercher of mannys hert & inwarde partyes, & nat iugynge after the face & the outwarde aperaunce of man, but after the inwarde demeanyng of mannys soule / for ofte I iuge & fynde culpable many thingis that mannys iugement demeth to be laudable. wherefore I 12 beseke the, my lorde God, the true iuge, stronge and pacient, that knowest the fraylte of the malyce of man / be thou my strength & trust in all nedys,' myne owne concience / for thou, good lorde, knowest in me that I know nat my selfe / & therfore in euery repreue I shuld 16 humble my selfe & beningely suffer / but for asmoche as I haue nat paciently & mekely suffred all such condycyon/relece & forgyue me, good lorde, I beseke the /& gyue me more large grace of sufferaunce/ thy plenteous mercy is better to me, by the which I may opteyne 20 pardon of my mysbehaueour/ than the proper opynyon of my iustyce for the defence of my 2hyd concience / for though I suppose my concyence to be clene & nat spotted with any synne / yet I may nat iustifye me in that for if thy mercy be remeued fro vs, no man 24 here lyuynge may be rightwyse in thy syght. The .lii. chapter/ how man shulde suffer all greuys & aduersytes for the lyfe euerlastynge, that we all hope and abyde here. So On, se thou be nat broke by impaciens of the labours that thou hast take vpon the for my sake; also se thou be nat cast downe by dyspayre or vnresonable heuynes in any trouble that shall hap vnto the, but be thou reconforted / & strengthed in euery suche 32 chaunce by my promyses / for I am suffycyent to rewarde & gyue to my seruauntis aboue all mesure / thou shalt nat labour longe here, ne alway be greued with heuynes/abyde a shorte tyme in pacyens / and thou shalt soone haue an ende of thy troubles / one houre shall come 36 whan all thy labours / and troubles shal ceace / all thynge is mesuryd and passeth with tyme is both lytell & short / do therfore as thou doste, and labour feythfully in my vyneyarde, that is to say, in my churche, after the degre that thou art called to, and I shalbe thy 40 rewarde, wryte thou/rede / synge / sorow for thy synnes / kepe thy mouthe fro yll & vayne wordis/pray thou & be pacient in aduersites such exercyses with such other vertuous labours be the very wey & merytes of euerlastynge lyfe. peace shall come one day that is knowen 1 Some words omitted. 2 leaf 80. 1 8

240 Of Heaven's Happiness, and Life's Straitness. : to our lorde & hyd fro man that day shall nat be as the day or nyght of this lyfe / but it shal be lyght & euer endurynge clerenes / stedfast peace/¹and infynyte rest infallyble & sure / Thou shalt nat then say with the apostle who shall delyuer me fro the perellys & 4 the ioperdy of my mortall body? ne thou shalt nat than crye with the prophet with desyre to be desolued, & say these wordes / wo is me, that myne abydynge here in this mortall body is prolonged /& why? for than shall deth that before had dominacion in man / be over- 8 throwen & destroyed & helth of body & soule shall than euer be without ende none anoy shall than be to man / but a blessyd ioy & myrth & a swete / and fayre company / O if thou sawe the perpetuell crownes of sayntes in heven/ & in what maner of glory they 12 lyue & ioy in now that were before despysed in theyr lyuynge & reputed vnworthy to lyue/sothely thou wolde humble the in the moost lowly wyse & thou wolde soner desyre to be subiecte to euery man than to have gouernaunce of any man, nor thou wold nat 16 desyre the glad dayes of this worlde / but thou wolde rather desyre to be in trybulacion for god, and thou wolde desyre also to be vylypendyd & set at nought amonge men for cryst & with cryst thy saucouro if these thynges were sauery to the & shuld profoundely 20 perse thy herte / thou woldest nat ones complayne the at such troubles & aduersitees; & why? for we ought eche of vs to suffer all labours / & hardnesse for the lyfe eternall that is so precyous/ it is no lytell thynge to wynne or to lese the kyngedome of heuen / lyft vp thy 24 soule into heuen & beholde me & my sayntes, all that hath had and suffred great conflyctes / and batayles with me in this worlde / now they ioy with me nowe they be conforted / nowe they surely rest after theyr labours & shall euerlastynglye abyde and reygne with me 28 in the cuerlastynge reygne of my fader. The .liii. chapiter / of the day of eternyte / & of the anguysshe of this present lyfe. He mansyon of the hygh cyte of heuen is all full of blysse & ioy 32 infynyte/o thou day eternall, moost clere, that which art nat made darke by any nyght / but it shyneth euer by the hye trouthe of almyghty god / this day is euer ioyfull and moost mery, euer sure and stedfast, & neuer chaungynge his state into commodyousnes / 36 wolde god that day shulde shyne to vs & all temporall thynges were endyd. this day of eternyte gyueth lyght to the sayntes in heuen, with perpetuall clerte and shynynge / but to trauaylers here in erthe it is farre, & as by the mene of a myrrour/ the Cytezins of heuen 40 knowe howe ioyfull that day is and we, whiche be the chyldren of Eue and outlawes from heuen, sorowe for tedyousnes & bytternes of this our temporall day the dayes of this tyme be shorte / euyll, full 1 leaf 80, verso, 2 leaf 81.

Of Heaven's Happiness, and Life's Straitness. 241 of sorowes and anguysshes, where man is defoyled with many synnes, and is feblysshed and destroyed often by passyons; he is contracte and dystrayned with many dredes, and with many busynesses is he 4 occupyed/he is wrappyd in many vanytes / & with many errours he is intriked, and broke with many laboures / he is moued with many temptacions / he is ouercome with delytes, & he is crucyate & turmentyd with penury and nede /o whan shall all these labours be 8 ended and whan¹ shall I be delyuered fro the mysery / and thral dome of vyces / whan shall I thynke of the alone, good lorde, all other thynges lefte / and whan shall I ioy in the fully whan shall I be without all Impedyment / or lettynge /& in very lyberte without 12 all greuaunce of body and mynde / whan shall I possesse sadde peace without trouble / sure peace within and without, & sure on euery syde/o good iesu, whan shall I stande to beholde the / whan shall I have syght & contemplacyon of the eternall glory of thy kynge- 16 dome? whan shalt thou be to me all in all /o whan shall I be with the in thy kyngdome / the whiche thou haste of thy goodnes preparate to thy louers at the begynnyng? lo, I am lefte here a poore outlawe in the Lande of myne ennemyes, where dayly 20 batayles and in-fortunes be full great / comforte me, good lorde, in my exyle mytygate my sorowe, for I syghe vnto the with all desyre for all that the worlde offreth vnto me for my solace is but a burden to me I desire inwardely to be knytte & cleue to the, good 24 lorde, but I maye nat come therto / I desyre to be conuerted and atteyn the heuenly thynges / but worldly thynges and possessyons2 vnmortyfyed in me let me & where in my mynde I wolde and desyre to be aboue all temporall thynge / I am compellyd agaynst my 28 wyll by my dul body to be vnder all / & so I, vnhappy man, am in contynuall fight with my selfe / & I am made greuous to my selfe, whyles my spyryte desyreth to be aboue & my flesshe to be downe / o what is my suffraunce withinforthe, that whan I treate of heuenly 32 thynges by dylygence of my mynde / anone a multytude of carnall thoughtis mette & letted me / good lord, be thou nat by thy grace far from menor declyne thou nat in wrath fro thy servaunt/ sende downe the lyghtnyng of thy grace & consume such vayne and troblous 36 thoughtes/sende downe thy arowes of drede & chase away all the fantasyes of the ennemy / gather to gether all my sensys to the /& make me forget all worldly thinges, & gyue me grace soone to auoyde fro me & to despyse the fantasmes or Images of synne / Socoure thou 40 me, eternall truthe, that no vanytes meue me / O thou heuenly swetnes, come and enter into me / & chase fro me all vnclennes / forgyue me, I beseke the, & mercyfully perdon, as ofte as I consyder in my mynde any thynge in tyme of prayer excepte thy goodnes / I 44 knowlege the, good lorde, that I have be wont to behave me very distractely in prayer & other thynges, for I am nat often there / but absent, where I stande or eytte bodyly, but I am more there, whether 1 leaf 81, verso. 2 Lat. 'passiones.' 3 leaf 82. IMITATION. R

Of the Desire of Everlasting Life.

I am borne by such thoughtis / for I am there where my desyres be/ and there my thought & desyre is where that thyng is that I love / for that thyng doth mete me anon in thought that naturally pleasith or delyteth, wherfore thou truthe hast openlye sayde: where thy 4 treasour is there is thy herte / if I loue heuen I thynke gladly on heuenly thynges / If I loue the worlde I ioy of hit & in the fortunes of the worlde and I am heuy to here of the worldly aduersytees / if I loue my body or flesshely desyres / than I often Imagen and thynke 8 of them if I loue my sowle / or spyryte,¹ I delyte to thynke vpon spirituell thynges / so what so euer thynge I loue I gladly speke & of the same I bere the Images of such busyly in my mynde / but blessyd is that man that for god forgetteth all maner of creatures, & 12 that doth vyolence to nature and that doth crucyfy or quenche the foule lustys or concupyssens of the flessh by fervour of spyryte / so that with a clere conscience he may offer his prayers purely to god / & so be worthy the company of aungels / all erthely thynges within 16 and without hym excludyd fro hym. The .liiii. Chapiter / of the desyre of euerlastynge lyfe, & what goodes be promysed to the kuyghtis of god that fyght ayenst synne. One, whan thou felyst that the desyre of euerlastynge beatytude or blysse is infoundyd in to the by grace, and with that thou desyrest to departe out of thy body, that thou may se my clerenes euerlastyngly than open thyn herte & receyue this holy inspiracion 24 with all deuocion & desyre / gyue dygne & moost large graces to the hye goodnes of god that doth to the so worthely / so gracyously vysyteth the so ardently excyteth the/ & so myghtyly doth rayse the, that thou fall nat to erthely thynges by thyn owne nature & burden / thou 28 doste nat receyue that grace by thyn owne thynkyng or labour² / but all only by the goodnes of heuenly grace and the respecte of God, for that thou shuldest profyte more & more in vertuous lyuynge & in humylyte/ & that thou shuldest prepare the ayenst batayles for to come, and 32 also that thou shuldest cleue to god almyghtye with affeccyon of, 3 with a feruour of deuocion & stedfast wyll / sone, the fyre doth often bren, but the flame therof doth nat ascende without fume or smoke / right so the desyre of some men is in heuenlye thynges, but theyr affeccyons be 36 nat fre fro temptacions of the flesshe / & there fore they do nat alwey purely for the honour of god that whiche they aske so effectuously of god; such is ofte tymes thy desyre, which thou sayde was so importune for that desyre is nat pure and perfyte / the which is infecte 40 with mannes proper commodyte / aske thou therfore nat such thinges as be delectable / or profytable to the / but suche as be worshypfull to me, for, if thou iuge right, thou oughtest to prefer myn ordenaunce 1 leaf 82, verso. 2 Orig. lakour.' 3 leaf 83, sig. O. i.

Of the Desire of Everlasting Life.

before thy desyre and all other thinges to be desyred/ and to folowe my wyll & ordenaunce. I knowe thy desyre, and haue herde thy manyfolde syghynges & wepinges; thou wolde now be in the lyberte 4 of the glory of the chyldren of god / it delyteth the nowe to be in the eternall hous of god, that is to say, in the heuenly countrey, where full ioy is, but thour is nat yet come / thou must yet haue labour and batayle ayenst thyn enemyes / & so haue the tyme of probacion here 8 afore thou come to euerlastynge glory / & rest: thou wolde be fulfylled with that hye goodnes / but thou mayst nat haue it yet / I am the essencyall goodnes of man / abyde me, sayth our lorde, vnto I call the to my kyngdome / Thou must be proued & exercysed here in 12 erth afore thou come to me; thou shalte haue consolacion some tyme gyuen the/ but the full plente that sayntes hathe in heuen shalte thou nat ¹haue whyle thou lyuest here / be thou therfore reconforted & stronge both in thy doinges & in thy suffrance [of] the contraryousnes 16 of nature / thou must do on the clothynge of grace & inocencye, & be chaunged into a newe man. thou must often do that thou wolde nat, & that thynge that thou wolde do thou must leue; that please the other men shall precede and come to effecte / & that thynge that 20 thou hast a pleasure in shall nat come to effecte perauenture / also what other men say shal be herde, & what thou sayst is set at noughte/ other men shall aske & they shall haue theyr askynge, but thou shalt aske & nat spede / other men shalbe commended in 24 mennys mouthes / and of the no man shall speke / other persones shall haue this offyce / or that commyt to them and thou shalt be demed vnprofytable for suche thynges is man ofte naturally heuy, & a great thynge it is if thou bere such with styll mouth 28 and mynde; in such thinges with other lyke is man proued / whether he be the true seruaunt of god / how he can denye hym selfe & breke hym in aduersytees; scarsly thou shalt fynde any thynge enioyned or layde vnto the to do / for the which thou nedyst 32 to suffre deth, as thou shalt fynde thynges contrary to thy wyll, which thou must suffre moost whan thynges dyscordynge to thy mynde, which appereth to the lesse profytable in execucion / be commaunded to the & for asmoch as thou art vnder the domynyon & 36 power of other to whom thou dare nat resyst, therefore it is sene harde to the to folowe alwey the wyll of other / & alwey to leue thy proper wyll but beholde, sone, & consider 2well the ende of thy labours, which is nat far fro the. Also gyue hede to the frute of 40 them together with the infynyte rewardes of the same and thou shalt haue no greuaunce in suche labours / but a great conforte of thy pacience, for as for that lytle pleasure that thou wylfully forsakest now in this lyue, thou shalt euer haue thy wyll don in heuen/ for 44 thou shalt haue there all that thou wyll or can desyre / thou shalt haue ther power of all goodnes without any drede to lese it / there thy wyll, one euer with me, shall coueyte or desyre no straunge / 2 leaf 84, sig. O. ii. 18 # 1 leaf 83, verso. R 2

Of Comfort for the Desolate Soul.

pryuate or worldly thynges. there shall no man resyst the /ne none complayne on the none shall let the or withstande the / but all that thou desyrest shalbe presentyd to the / and they shal fulfyl all thyne affeccyon or desyre vnto the fulnes of the same / there shall 4 glory be gyuen in rewarde for repreues here paciently suffred / and the pall of laude for heuynes, and for the lowest or laste place that thou hast be content with thou shalt there receyue euerlastynge reygne there shall apere the frute of obedyens here kepte for god / 8 the laboure of penaunce shal be rewarded with ioy | & humble subieccyon shal be crowned with glory / bowe the, therfore, vnder euery mannes hande & forse thou nat who commaundeth the for to do this thinge or that but study thou with great dylygence, that 12 whether it be thy prelate, thy felow, or lower than thou that intendyth to do any thynge, that thou take all suche thynges well and with pasyence / and that thou fulfyll theym with very good and denout wyll let this persone seke thys thynge & he that thynge / 16 be he glad of this thynge/ and he of that/ or he commendyd in this and he in that be they neuer so precyous or multyplyed / ioy thou neyther in this thynge nor in that / but alonly to be vylypended or despysed & in my pleasure & honour / &, ouer all, desyre that 20 whether thou lyue or dye / god alwey be glorifyed in the or by the. ¶ The .lv. chapter, a man beynge in heuynes & desolacion shulde commytte hym into the handes of god & to his grace, sayinge: Orde god, holy fader, blessyd be thou now & euer / for after thy holy pleasure/so thou hast done to me / and all that thou dost is good. I besech the, good lorde, that thy seruaunt may ioy in the, and nat in my selfe / ne in none other thynge but in the /or ordred 28 to the for thou alone art verye gladnesse / thou art my hope, my crowne of reward; thou, good lorde, art my ioy & honour / what haue I or any of thy seruauntis that we haue nat receyued of thy goodnes/ye, without our meryte / all be thyne that thou haste gyuen 32 and made / I am but pore, & haue ben in trauayle fro my youth & often my soule is heuy vnto wepyng, & some tyme it is troubled agayn it selfe for passy ons fiersly in rysynge / I desyre, goode lorde, the ioy of peace / I aske that peace of thy chosen chyldren, the which 36 be norisshed & fed of the in the lyght of inwarde & eternall consolacyon/if thou, good lorde, graunt me peace / if thou graunt me inwardly holy ioy, than shall the soule of thy seruaunt be full of louynge and deuoute praysynge of thy infynyte goodnes / & if thou with drawe 40 the fro me as thou hast often wont to doo / 2than may I nat ren the way of thy commaundementys, that is to say fulfyll them / but more, thy servaunt, is then arted to knocke his brest & to knele for 2 leaf 85, sig. O. iii. 1 leaf 84, verso.

Of Comfort for the Desolate Soul.

grace and consolacion afore had, for that it is nat with hym now as yesterday and the day before, whan thy lanterne of lyght shone vpon hym and illumyned his soule/ and [he] was defendyd fro the inwarde 4 temptacions vnder the shadow & shylde of thy wynges. right wyse father, & euer worthy to be most loued, the hour is come that thy seruaunt shuld be proued in /it is worthy, father, that thy seruaunt suffer this hour som what for the / Thou knew in thy eternall presens¹ 8 an houre for to come, in the whiche for a lytell tyme thy seruaunt shuld outwardly be ouercom & yet within forth be euer lyuynge ayenst the that he shuld be vylypended/contempned/ and despysed for a tyme in the syght of men / by sorys / peynes & passyon / that he 12 aryse agayn with the in the morne of a new lyght of grace, & after that be gloryfyed in heuen/ for all such humylyacions, holy father, thou hast so ordeyned & wylled, & after thy commaundement so be it fulfylled in me / This is thy grace, that thou, good lorde, shewest 16 to thy frende, to suffre troubles here in this worlde for thy loue, as ofte/whan so euer /& in what so euer wyse thou dysposest or suffrest it to fall/without thy counceyle and prouydence / And also withoute cause nothynge is done here in erthe/ It is good to me, good lorde, 20 that thou haste humbled me, that I may therby lerne the ryghtwyse iugementes/ and therby caste fro me all pryde and presumpcyon of herte / It is very profitable to me that I haue suffred or had such confusyon / that I by the erudicion of it shuld rather seke thy consola- 24 cyon than mannes in such aduersyte / I haue lernyd also therby to drede thy inscrutable iugementis, wherby thou prouest & scourgest the ryghtwyse man and the wycked / and that nat without equyte and rightwysnes. I thanke the that thou haste nat spared my synnes, but 28 punysshed me with scourges of loue / ye, bothe within & without with sores and anguysshes / no creature vnder heuen may comforte me in myne aduersytes, but thou, good lorde, the very and heuenly leche of mannes soule, that smytest and helyst agayne / Thou ledest 32 vs into sharpe peynes of body, & suffrest vs to be ledde into dedely synne somtyme / and thou bryngest vs out therof agayne by thy great grace/Thy dyscyplyne be vpon me / and thy scourge shall teche me the wayes of vertue and mekenes / Lo, fader, I am here in and vnder 36 thy handes / & I enclyne me under thy rodde of correccyon / smyte my backe and my necke, that I may bowe and refourme my crokydnes vnto thy wyll / Make me meke and lowly, that I may lyue alway at thy wyll I commytte me to the, good lorde, with all myne, for 40 to be correcte / For better is it to be punysshed & correcte here / than after this lyfe/ thou knowest all thynges, and nothynge is hydde in mannes soule or concyens fro the afore any thynges be made / thy wysdome knoweth them for to be / it is nat nedeful that any man 44 teche or warne the of any thyng that is done here in erthe/ Thou knowest what pro³fyte or peyne is expedyent to me, and moche trybulacyon auayleth to pourge the fylthe and ruste of my horryble Synne 1 For 'prescience.' 2 leaf 85, verso. 3 leaf 86.

Of Employment in Works of Humility.

and vyces therfore do thou with me after thy pleasure, and despyse nat, I beseke thy grace, my synful lyfe, for thou knowest it best. graunt me, good lorde, grace to knowe that I am bounde to knowe, and to loue that I ought to loue / to prayse that thou wolde I shulde 4 prayse and to repute that is precyous in thy syght / and to refuse all that is vyle afore the gyue me grace, good lorde, nat to Iuge thinges after myne outwarde syght, ne after the herynge or the relacyon of vncunnynge folke / but truly to dyscerne of vysyble 8 thinges & spyrituall and aboue all thynges to enquyre and folow thy wyll & pleasure / mannes wyttes be often dysceued in judg ment also the louers of the worlde be often desceyued in louynge all onely thynges vysyble / what is a man the better that men repute 12 hym more or better than he is indede? a deceyuer deceyueth another, one vayne man another one blynde man another / & one sycke persone another/ whyle he so exalteth hym / And yet in trouth he more confoundeth hym that auaunceth, whyles he s› vaynly dothe 16 laude / or prayse hym, for howe great, commendable & holy euery man is in thy syght, so worthy & great he is and no more. T The Ivi. chapter / A man shulde gyue hym to humble warkes whan he is nat inclyned or dys- 20 posed to hye warkes. One, thou mayst nat alway stande in feruent desyre of vertu / nor in the hyghe degre of con¹templacion² / but it is nedefull to the sometyme for the fyrst corrupcyon of mankynde to descende to lower 24 thynges/and to bere the burden of this corruptyble lyfe with tedyousnes & agaynst thy wyll, for as longe as thou berest thy mortal body thou shalt fele werynes & heuynes of thy herte / thou must therfore, whyles thou lyuest in this mortall lyfe, ofte mourne and sorowe of 28 the burden and contradyccyon of thy bodye to thy soule, for that thou mayst nat continually and without cessynge gyue hede and cleue to spirituall studyes and to godly contemplacyon / then it is expedyent to the to fle to lowe and outwarde warkes / and to take 32 thy recreacyon in the exercyse of good dedis, & so to abyde fermely my commynge and heuerly vysytacyon / and with that pacyently to suffer exyle and drynesse of mynde / vnto that I vysyte the agayn, & delyuer the from all tedyousnes / for I shall make the forgete all 36 such anoyes & labours, & to ioy in inwarde quyetacion of soule / I shall lay afore the consolacions of scripture, that with glad herte thou may begyn to walke in my commaundementes, & say: the peynes and passyons of this worlde be nat worthy to the glory of heuen / the 40 which shal be manyfested & shewed in vs after this lyfe. 1 leaf 86, verso. 2 Orig. 'contemptation.'

Of God's Comfort to the Contrite Heart. The lvii. chapiter / a man shuld nat repute hymselfe worthy to haue consolacyon / but rather worthy indygnacyon, sayinge: 4 Orde, I am nat worthy to haue thy consolacyon nor any spirituall vysytacion, & therfore thou, good lorde, dost nothynge agayne ryghtwysenes/whan thou leuest me in penurye / nede / and de¹solacion/ if I myght yet out fro me teris of contricion to the symylytude 8 of the See, yet am I nat worthy thy consolacion: I am nat worthy but to be scourged and punysshed / I haue so greuously and manyfoldely synned / and offended the; in trouth / I am nat worthy thy leest consolacyon but thou, good lorde, benygne & mercifull, that 12 wyll nat thy werkes shulde perysshe, to shewe the ryches of thy excellent goodnes into the vessell of thy mercy / ye, without my proper meryte / thou withsaue to comfort me, thy seruaunt, aboue all mannes mesure / for thy consolacyons be nat after mannes fables / 16 what haue I don, my good Lorde, that thou shuldest gyue me any celestyall consolacyon / for I knowe nat that I haue done any good/ but alway prone to vyce, and slowe to amende me / trewe it is that I saye; I can nat saye nat/ if I shulde any other wyse saye, thou 20 shuldest stande agayne me/ and no man shulde defende me agayne the/ what haue I deserued for my synnes but hell & fyre eternall / In trouthe I confesse that I am worthy all derysyon and contempte / it semeth me nat to dwell amonge deuout persones / and thoughe I 24 here such thynges impacyentlye / yet shall I laye and reproue my synnes agayn me, that I may the soner opteyne thy mercy / what may say, that am so gyltye and full of all confusyon / I haue nothynge to say but only this worde / Lorde god, I haue euyll inclynacyons/ 28 and greuously hane synned / Haue mercy on me & forgyue me, I beseke the suffer me a lytle that I may sorowe and bewayle my synnes afore I 2passe hens vnto the countrey of darkenes, couered with the darkenes of deth / and what dost thou aske moost of a wretchyd 32 synner / but that he be sorofull, and made meke of his synnes / in very contricion/ and humylyacion of mannes herte / is very hope of forgyuenesse/mannys concience, so troubled with contrycyon, is reconsyled to god / also grace lost by synne is repared / and therby 36 man is defendyd fro the wrathe of god / & there meteth together in holy kyssyng and halsynge of god almyghty & the penytent soule/ the humble contricion of synners is an acceptable sacryfyce to the, good lorde / gyuynge a more swete odour vnto thy goodnes than 40 incense by fyer / it is also the precyous & acceptable oyntment that thou, good lorde, wolde to be mynystred to thy fete / for thou neuer dyd ne dost despyse, but gladly receiuest vnto thy grace, a contryte & an humble hert / there is the place of refuge fro the face of wrath 44 of the enemye / there is clensyd and amendyd what so euer fylthe is otherwyse done. 2 leaf 87, verso. 1 leaf 87.

Of Deadness to Earthly Things.

¶ The lviii. chapter / grace is nat myxt with folke that delyteth in erthely thynges. Sone, grace is a precious thynge/it woll nat be myxt with straunge thynges nor with erthly consolacions; thou must therfore auoyde 4 from the all the impedymentis of grace, if thou wylt receyue it / aske a secrete place to thy contemplacion, loue to dwell with thy selfe alone/seke nat veyne spekynge with other, but rather be thou occupyed with deuoute prayer to god, that thou may haue a compuncte 8 mynde & a pure concyence / se thou accompte all the worlde of lytell pryce in thy estymacyon, and afore all worldly thynges prefarre thou the honour & medy tacion of god / for thou mayst [nat] louyngly thynke on me / & with that delyte in worldly & transytory thynges/ thou 12 must seperat & withdrawe thyself fro the knowlege & dere frendis, & thy mynde fro all bodely solace / as saynt peter the apostyll counceyleth in his epystyll / all crysten folke that they as straungers & pylgrymes absteyne from all such flessbely and worldly thynges or 16 pleasures o what sure passynge & trust shall he haue in his decesse / that is nat than ouercome with any worldlye affeccion / but hath his hert sadly fixte in god almyghty, and losed fro all erthely thynges. a bestely man knoweth nat the fredome of mannes soule/ 20 yet if he desyre to be spirituall / he must refuse as well his nye frendis as suche as be far fro hym in consanguynyte / & also he must be moost ware of hym selfe/ if man perfytely ouercome hym selfe, he shall the soner subdue other ennemyes to hym / perfyte vyctory is 24 a man to ouercome fyrste hymselfe / he that holdeth hym selfe subiecte, so that sensualyte obey to reason and reason obey to God in all thynges/Suche a man is the very conquerour of hymselfe, and lorde of the worlde; if so be that thou fullye desyre to atteyne that 28 degre/ & heyght / thou must manlye enforse thy selfe and begynne, and to put thyne axe to the rote of thy soule/ so that thou may plucke vp by the rotis and destroy the hydde and the inordynate Inclynacyon to thy selfe and to all pryuate and worldly goodys; of 32 this vyce, that a man louyth hym to Inordynatelye, all 2moost all cometh that is yll in man; which loue, therfore, if it be ouercome, we shall haue consequently in vs great peace & tranquyllyte; but for as moche as fewe folke laboreth to dye to themselfe / that is to saye, to mortyfye such contrariousnes in themselfe / nor goeth nat out of themselfe by contemplacyon or exercyse of vertu / therfore they lye wrapped in them selfe, & may nat be lyfte aboue them selfe spirituallye in soule; but he that desyreth frely to walke with me / it is nedefull 40 that he mortyfye in hym selfe all yll & inordynate affeccyons, so that he do nat enclyne ne cleue to any creature by pryuate loue of concupyscens. 1 leaf 88. 2 leaf 88, verso.

Of the different Motions of Nature and of Grace. 249 ¶ The .lix. chapter of dyuers mouynges of nature & grace. S One, se thou gyue hede dylygentlye vnto the mouynges of nature & grace / for theyr mouinges be very subtyll & contrarious, & scarcely they may be perceyued but if a man be inwardly illumined; euery man loueth & desyreth that thynge that is / or semeth good / and euery man pretendeth in his wordes & sayinges some goodnes, 8 and therfore many be deceyued vnder the pretens / & symylytude of goodnes nature is wyly, & therefore it draweth / snareth and disceiueth many weyes, & it hath euer it selfe for his ende / but grace walketh & maketh man walke symple without colour or de- 12 ceyte/it maketh man to declyne and fle from all yll / it pretendeth no snarys of deceyte / and it maketh man do his werkys all purely for god, in whom also he fynally doth rest / nature doth dye agaynst hys wyll, he wyl nat gladly be oppressyd or ouercome / ne he wyll 16 gladly be obedyent ¹or subdued vnder other but with vyolence / grace doth the contrary / for it maketh man to stodye to mortyfye hym selfe Also it resysteth to sensualyte / and so brydeleth hir that she rebell nat/grace maketh a man to be subiecte to other / It maketh 20 hym to desyre to be ouercome / It wyll nat suffer man to vse his owne lyberte / It maketh man wyllynge to be euer vnder dyscyplyne / It maketh man nat to coueyte domynacyon vpon other, but alway to be on lyue and stande vnder God / and for God to bowe humbly to 24 euery man / Nature laboureth and studyeth euer to and for his owne profyte, and gyueth hede what lucre & auauntage he may gette by other / but grace attendeth nat to his owne profyte / but rather he attendeth what is good & profytable to many nature desyreth 28 gladlye honoure & reuerence / & grace gyueth all honour and glory feythfully to god / nature dredyth confusion & contempte / & grace ioyneth to suffre contynually repreues / & turment for the name of Iesu. Nature loueth Idlenes and bodyly rest / and grace can nat be 32 Idell but seketh gladly some profytable labour / Nature seketh fayre thyuges and curyous, and aborreth vyle thynges and gros / and grace delyteth in symple & humble thynges / it despyseth nat harde thynges, nor to be indued with olde garmentis. Nature beholde th 36 temporall thynges / and ioyeth at erthely lucres / It is heuy at harme, and anone impacient & wrathfull at an iniurious worde / but grace beholdeth thinges eternall: it doth nat inclyne ne cleue to temporall thinges / wherfore it is nat troubled in losse of 3 worldlye goodes/ne 40 vexed at sharpe & harde wordes, for he hath put his treasoure & ioy in heuen, where nothynge may perysshe nature is couetous, and it soner & gladlyer receyueth than gyueth / Also it loueth pouerte and pryuate thynges; but grace is pyteous and large to the poore & nedy/ 44 it escheweth syngularyte / it is content with fewe thynges / & it 1 leaf 89, sig. P. i. 2 For 'joyeth.' 3 leaf 89, verso.

250 of the different Motions of Nature and of Grace. Iugeth that it is better and more blessyd to gyue than take. Nature enclyneth a man to the loue of creatures as to his owne body/to vayne syghte and mouynges, & to such other thynges / but grace draweth to god and to vertuesit forsaketh the worlde and creatures 4 therof, with all vanites, it hath¹ carnall desyres, & it restrayneth wauerynge or wandrynge about, & it maketh man asshamed to be in open place/Nature hath soone outwarde solace, wherin his sensys delyte grace seketh solace in god only / & it delyteth in celestiall 8 thynges aboue thynges vysyble nature moueth man to do all his dedis and warkes for proper auayle; it wyll do nothinge frely, but trustith for his good dede eyther as good a dede or a better, or at the fauour or laude of man / therfore it setteth moche by them, be they 12 neuer so euyle2 / but grace seketh-nat any temporall thyng / nor it asketh none other thyng but [God] alone for rewarde/nor it asketh no more of temporall thynges / but that he may be the helpe of them come to thynges eternall / Nature ioyeth of the multytude of carnall 16 frendys and kynnes folke: he hath pryde of noble kynne or of the noble place that he is borne in /it gladdeth to be with myghty men and with his peris / but grace maketh man to loue his enemyes/nor he is nat proude of the multytude of frendys, ne it reputeth nat 20 nobylyte of frendes or of place that he cometh of / but if more vertue be there than with other; it fauoureth more the poore than the rych; it hath soner compassyon vpon an innocent than vpon a myghty man / it ioyeth euer in trothe, & nat in falshede / & it exorteth good 24 folke to encrease of vertue & goodnes, & to be assymylate to the sone of god by vertu / nature soone complayneth of defaut or heuynes that he suffreth / but grace suffereth paciently all euylles / nature maketh all thynges bowe to hym / it fyghteth for hym selfe & re- 28 proueth / but grace referreth all his cause to god / it maketh man to ascry be no goodes that he hath to hym selfe, but to god onely, of whom all goodnes cometh orygynally / it maketh man humble, & nat to boste hym selfe presumptuously; it stryues nat, nor preferreth nat 32 his reason or sentence before another / but in euery cause or fortune he submyttith hym selfe to the eternall wysedome & iugement of god / nature desyreth to know & to here nouelties / he wyll also apere forthwarde, and haue the syghte and experyens of many thynges 36 by his outwarde senses; he desyreth to do such thynges that laude and greate praysynge cometh of, but grace doth nat desyre to know and perceyue newe or curyous thynges for all such vayne desyres cometh of the olde corrupcyon of synne / seth no newe thynge and 40 durable is vpon erthe; grace techeth the senses of man for to contrayn and let the vayne glory & pleasour of man / & to eschewe 'all outwarde auauntage/ & to hyde mekely such thinges as be laudable & marueylous in hym / & to seke the laude and honour of god, & a 44 profytable frutfulnes of euery thinge & cunnynge that man hath / it wyll nat that man commende hym selfe / ne exalte his vertue, but it 1 For 'hateth.' 2 Orig. 'exyle.' 3 leaf 90, sig. P. ii. 4 leaf 90, verso.

Of the Corruption of Nature and the Power of Grace. 251 wyll that god be blessyd in his gyftes / the which gyueth euery thinge after his fre charite & without our deseruynges/ This is a supernaturall lyght & a specyall gyfte of God, and it is a proper 4 sygne and token of electe/ & chosen persones, & an ernes of euerlastynge saluacion / which lyfteth vp man fro theyse erthely thynges to loue thinges celestiall, & it maketh a spirituall person of a carnall / the more therefore that nature is ouercome, the more grace is yet in inan; & dayly is inwarde man, that is to say the soule, vysyted & renewed with inwarde graces & visytacyon after the Image of God. ¶ The .lx. chapter of the corrupcyon of nature and the workynge of grace. 12 L Orde god, that hast made me to thy Image & lykenes / graunt me thy grace the which, as thou hast afore shewed / is so great & necessary to my saluacion, that I may therby vaynquysshe my right bad nature that draweth me to synne & perdicion. I fele in my 16 flesshe a lawe of Synne that Impugneth the lawe of my mynde and maketh me thrall to synne & to obey to sensualyte in many thynges, nor I maye nat resyst the passyons or mocions therof/ but if thy holy grace infounded ardently to my hert assyst me. Thy great and 20 abundaunt grace is nedefull to me, that nature therby may be ouer come in me, whiche is al¹wey prone to yll appetyte & thought; for that nature lynyally descendynge fro our fyrst fader Adam into his successyon, after that it was vycyat & defoyled by his synne, the 24 peyne therof descendid into euery man; so that that nature, the which was good / and right wys whan it was made of the, good lorde / is now for the vylete & infyrmete therof so corrupte man that the mouynge of it lefte to man draweth euer to yll & lowe thynges / 28 hye & heuenly thynges lefte / For the lytell vertue & strength of that nature the which remayneth / there is as who sayth a lytell sparke of fyre wrapped and hyd in asshes / This is the naturall reason of man belapped with great darkenes / yet hauing dyscrecion 32 of good & yll / of truthe & falsenesse, though it be vnable to fulfyll all that he approueth, nor may nat vse yet the full lyghte of truth / nor his affeccyons helthfully / wherfore it foloweth, good lorde, that I delyte in thy lawe after myne inwarde man, knowynge thy com- 36 maundement to be good / ryght wyse and holy / arguynge also / and fyndinge all yll and Synne to be exchued and fledde / and yet in myne outwarde man / that is to saye my body, I do serue to the lawe of synne / whyles I obey more to sensualyte than to reason in 40 his mocyons / wherof cometh that I woll that which is good / but I am nat of power to perfourme it, I purpose in my mynde oft tymes many good dedis or werkis / but, for that grace wanteth that shuld helpe my infyrmyte & febylnes / therfore I go asyde & cesse of good 1 leaf 91 siq. P. iii.

252 Of Self-denial and the Bearing of the Cross. doyng / for a lytell resystens / Therof cometh that thoughe I know the ¹wey of perfeccyon / and howe I ought to do / yet I aryse nat by deuocyon of soule to such perfytenes, I am so oppressyd and lettyd by my dull & corrupte body. thy grace, good lorde, it is to me ther- 4 agayn ful necessary to begynne goodnes and to profyte therin, & to fynysshe the same in perfytenes for without that grace I can nothynge do and with the helpe of it I may do all thynges necessary to meo thou heuenly grace, without the whiche no man may 8 be of any meryte or valour before God / nor any naturall gyfte is profytable, neyther craftes ne rychesse / neyther beaute ne strength/ wytte or eloquence, be any thynge worth before the, good lorde, and grace wante / For gyftes of nature be gyuen Indyfferentlye to good 12 folke and euyll / But the gyfte of electe and good persones is grace and loue of charite, wherby they be noble and made worthye euerlastynge lyfe that Grace is of such worthynes that without it / neyther the gyfte of prophesy / ne the workynge of myracles and 16 sygnes, nor hye speculation or cunnynge auayleth any thynge, Also neyther feyth ne hope / nor other vertues be accepte of God without grace and charite/o thou blessyd grace, that makest hym that is poore in Soule ryche in vertues / and hym that is meke abundaunt 20 of goodes spyrytuall / come and dyscende in me / replenysshe me soone with thy consolacyon / that my soule fayle nat for werines / and drynes of mynde. I beseche the, good lorde, that I may fynde grace and mercy in thy syght/ for thy grace is Inough to me, if other 24 thynges wante that nature asketh / if I be vex²ed / or troubled with many tribulacyons, I shall drede none euyll whyle thy grace is with me/that grace is my strenth, for it gyueth counceyll and helpe to hym that hath it / It hath power vpon all iugementes / & wysedome vpon 28 all wyse men / It is the maistres of trouth and the techar of dyscyplyne, the lyght of the soule, the conforte of pressures, the chaser away of heuynes/ the auoyder of drede / the norys of deuocyon, the brynger forthe of terys. what am I without grace, but as a drye tree 32 without moysture, and an vnprofytable stocke to spyrytuall beleuynge/wherfore I pray the, good lorde, that thy grace may euer preuent me and make me busyly gyuen to good workes by the helpe of Cryste Iesu. ¶ The .lxi. chapiter, we ought to forsake our selfe & folowe Cryste with our crosse. Sone, as farre as thou mayste forsake & leue thyselfe, so moche more thou shalt passe into me / for lyke as the inwarde peace of 40 mannes soule is to desyre nothynge withoutforth, so a man forsakyng hym selfe inwardly conioyneth hym to God / I wyll that thou lerne to forsake or deny thyselfe perfytely in my wyll with [out] all contradyc- 1 leaf 91, verso. 2 leaf 92.

Of Self-denial and the Bearing of the Cross. 253 cyon or complaynt / folowe thou me, for I am the way / I am trouth & lyfe without way no man may go / & without trouth there is no knowlege And without lyfe no man may lyue. I am the way that 4 thou oughtest to folowe / trouth to whom thou oughtest to gyue credens and an lyfe that thou oughtest to hope in to haue / I am the way vnmeuable and moost right I am trouth infal¹ly ble & moost hye & am lyfe without ende increat, & in the which standeth 8 the very lyfe & blysse of spyrytes & blessyd soules / If thou abyde in my way, thou shalt knowe the very trouth, and trouth shall delyuer the and thou shalt fynally come to euerlastyng lyfe. If thou wylte come to that lyfe, as it is wryten, thou must obserue my commaunde- 12 mentes. If thou haue knowlege of trouth, trust to me / & to my wordes If thou wylt be my dyscyple, deny and forsake thyselfe and folowe me; if thou wylt be perfyte, sell all that thou hast and gyue it to the poore folke; if thou wylt possesse euerlastynge lyfe, 16 despyse this present lyfe / If thou wylt be auaunced in heuen, humble the here in this worlde / If thou wylt reygne with me in heuen, bere thy crosse here with me in erthe / For onely the servauntes of the crosse fyndeth verely the way of lyght & eternall blysse / lorde Ihesu, 20 for as moch as thy way is the way of straytnes & of hardenes, the which is odious to worldly folke / therefore I beseke the to gyue me with the contempte of the worlde, that I may hate it verely as thou dyd / It is nat acordyng that a seruaunt be preferred afore his lorde / 24 ne a discyple aboue his mayster / Thy seruaunt therefore ought to be exercysed in thy wayes / for therin is helth & very holynes; what euer I rede or here besyde it, I am nat refresshed, ne I take nat full delectacyon therby. sone, for that thou hast red & knowest these 28 thynges, happy art thou and thou shalt be blessyd if thou fulfyll them it is wryten, he that hath my commaundementes in mynde and executeth theym in his conuersa²cion, he is he that loueth me, and I shall loue hym, and I shall shewe & open my selfe to hym, and I 32 shall do hym to syt with me in the kyngedome of my father. good lorde, as thou hast sayde and promysed, so be it done to me. I haue take the crosse of thy hande, I shal bere it by thy helpe & grace, as thou layde it vpon me, whyles I lyue / for trulye the lyfe of a good 36 man is the crosse of penaunce / the whiche is the very wey to paradyse the whiche wey I with other haue begonne / it is nat leful to go backe & to leue it / haue do, bretherne, go we together the wey begon / Iesus be with vs: For his loue we take vpon vs this crosse 40 of hardenesse / and therfore let vs abyde therin for his sake / for he shall be our helper, that is our leder / beholde our kynge goth before vshe shall feyght for vs / folowe we hym strongely, drede we no parels, be we redy to dye with hym goostly in the batayle of vyces 41 & hardnes ne let vs nat fle from such exercyse, that we confounde nat ourselfe. 1 leaf 92, verso. 2 leaf 93.

Of Patience in Tribulation.

¶ The .lxii. chapter a man shulde nat be dyscomforted whan he falleth in any aduersyte or defaute. S One, paciens & humylyte in aduersites doth please me more than 4 moch consolacyon / and deuocion in prospery te had / why art thou heuy at a lytell worde / or dede done or sayd agayn the? if more had be sayd or don to the / thou oughtest nat to haue be moued at it / But lette it nowe ouer passe / This thynge that thou haste suffred 8 is nat the firste nor shall be the laste trouble or euyll that thou shalte suffer if thou lyue / Thou arte stronge and manfull I'nough, where none aduersyte is resystynge agayn the thou dost wele counceyll & can well strengthe other with thy wordes / But whan sodeyn 12 trybulacyon cometh to thy dore / thou faylest than both in coun-2 ceyll and strength; gyue hede to thy great fraylte, the which thou hast experyence of in lytell thynges obiecte agaynst the / And for thy helthe whan such thynges fall / lyfte vp thy hert to our Lorde 16 as thou best can / and if it touch the, yet let it nat throwe the downe, ne longe vnbelappe the / Suffer such thynges pacyently / if thou can nat gladlye / and if thou here nat gladly such, but thou felest parauenture indygnacyon in the represse the within thy selfe & 20 suffer none inordinate worde passe from the / wherby other shuld be sclaundered / A passyon areysed in a man shall soone be apesyd and inward sorowe shalbe made swete, if grace returne to man ayen. yet I lyue, sayth our Lorde / I am redye to helpe the, and to comforte 24 the more than I dyd before, if thou wylt truste vnto me and deuoutly call vpon me / Be thou more quyete and pacyent than thou hast ben/ It is nat for nought thou art often tymes troubled and tempted greuousely thou arte a man and nat God / thou art a flesshely crea- 28 ture and none aungell / howe mayst thou than thynke alway to abyde in one state of vertue/whan that was nat graunted to Aungell in heuen/ne vnto the fyrste man in paradyse / the whiche both felle and stode nat longe in the state of theyr creacyon that they were 32 create and sette in / I am he that arayses theym that sorowe for theyr Synnes/or that other 3 wyse suffreth with pacyence aduersyte/ I auaunce them that knowe theyr infyrmyte/ into my dyuynyte / Lorde God, thy holy worde be blessyd / it is swetter to me than the 36 hony come what shuld I do in many and great trybulacyons and anguysshes were nat that thou conforted me with thy holy & swete wordes / whyles I shall come to the porte of helth euerlastynge by pacyent suffraunce of aduersytes / what nedeth me force what and 40 howe great or many trybulacyons I suffer / graunt me, good lorde, I besech the, good ende and an happye passynge from this worlde / haue mynde of me, good Lorde, and dyrecte my lyfe & me in the waye of ryghtwysenesse to come to thy kyngedome. 1 leaf 93, verso. 2 Orig. connccll. 3 leaf 94.

Of Vain Curiosity about High Things. ¶The .lxiii. chapiter / how a man shulde nat serche hye thynges ne seke auentures, the which God worketh here in hys hyd Iugement. S One, beware that thou dispute nat of hye maters or of the hyd iugementes of God / as why this man is damned or forsake, and he lyfte vp to so great and hye grace / Also, why this man is so greatlye punysshed with Syckenesse / pouerte / and such other And this 8 other man so greatly auaunsyd to rychesse and dygnytees / These thynges with such other excedeth all mannes consyderacyon or know. lege for no mannys reason or dysputacyon may serche or compasse the Iugementis of God / Therfore whan thyn ennemye suffreth¹ 12 temptacyon to the in any such thynges / or if other curious persones enquyreth suche knowlege of the answere agayne vnto them this sayinge of the prophete: thou, alway blessyd lorde, arte euer rightwyse, and thy domys are alway true & rightwyse / And also this 16 sayinge of the same prophete: the iugementis of oure lorde are trewe and iustyfyed in them selfe My iugementes, sayth our Lorde, are to be dred, and nat to be dyscussed by mannes reason / for no mannes reason may compryse them / also thou shalt nat enquyre and despute 20 of the merytes of sayntes, whiche are hyer in merytes or blysse / Suche vayne busynes gendreth debates & stryfes / they also norysshe pryde and vaynglory / also enuy aryseth of the same, whyles he his saynt, and another his, laboureth to preferre / to desyre / to know or 24 to serche suche thynges is but vanyte without all frute / and it dyspleaseth the sayntes suche opynyon. For I am nat God of dyscensyon, but of vnyte and peace / the whiche peace is founde more in trewe humylyacyon of man / than in his exaltacyon. Some man hath more 28 devocyon to this saynte / and some to other Sayntes / but that is more of deuocyon of mannes affeccyon than of godlye or gostely zele or loue / I am he that made all sayntes / I gaue theym grace, and I haue receyued theym to my glorye / I euer knewe any mannys 32 merytes, preuentynge them with my swete blessynges / I haue knowen before my louers & chosen seruauntes from the begynnyng, whom I haue electe & callyd by my grace from the reprobate and damnable conuersacyon of the worldly people I haue chosen them & nat they 36 me and I haue drawen them to me by my mercy / I haue ledde 3 them in temptacyons / and safely brought them out therof/ I haue vysyted them with many and great consolacions / I haue gyuen them perseueraunce in goodnes / and I haue crowned theyr pacyence / I 40 knowe the fyrst man and the last that shalbe / and so of euery other thynge / I halse all my chosen seruauntys with inestymable loue / I am to be loued in all my sayntes, & to be honoured and blessyd ouer all in eche of them / that which I haue so gloriously magnyfyed and 44 predestyned without any merytis goynge afore of theyr partye / He 1 Lat. 'suggerit.' 3 leaf 95, sig. Q. i. 2 leaf 94, verso.

Of Vain Curiosity about High Things. therfore that despyseth one of my leest sayntis or electe persones / he worshippeth nat the moost/ for I made both small and great and he that blasphemeth, detracteth / or desprayseth any saynt detracteth me/and all my sayntes in heuen/ all they be one by the bande of 4 charyte all they consyder and fele one thynge / they woll one thinge and eche of them loueth other / and, that is more, they loue me aboue them selfe and theyr owne mery tes/ for they be rapte often aboue themselfe / and drawen out of theyr proper loue, and 8 gyueth theym hooly vnto my loue, in the which loue they rest by entyer fruycyon & gladnesse / nothyng may chaunge or drepresse¹ them, For they be full of eternall truth / and they brenne in soule with the ardoure of inextynguyble charyte / such folke as be carnall cesse to 12 speke or tell of the state & glorye of sayntes / for they can nat but loue pryuate loye / They do away and put to as they fauour/ & nat after the pleasure of the hye truthe of our Lorde cryste iesu / In many folke is Ignoraunce, but moost in theym that haue but lytell 16 vnderstandynge, and therfore they but seldome loue any persone perfytly or ghostly / many men be drawen by naturel affeccion & loue, nowe to this saynt or man / nowe to that, & some to this / some to that & as they behaue them in these erthely thynges here / so they 20 Imagen to be of heuenly thynges / But great dyfference is betwyxt the thynges that Imperfyte folke do Imagyn or consyder / and these thynges that deuoute and illumynyd persones seeth by heuenly illustracyon / therfore, sone, beware to treate vpon such thynges curiously 24 that excedeth thy knowlege / but laboure thou rather & indeuour thyselfe that thou may be sorted with the leest or lowest that is in heuen thorowe the merytes of good lyfe. what auayleth it a man to know which Saynt is more worthy in heuen than other / but if he 28 wolde humble hym selfe the more, or wolde gyue more laude and praysynge vnto God therfore / He pleaseth god more that thynketh busyly with repentaunce of the greatnesse / and grefe of his synnes / & of the want of vertu that he hath, wherby he dyffereth from the 32 holynesse of sayntes / than he that dysputeth of theyr degre in heuen more or lesse / Better it is a man with denout prayers and wepynges to pray to sayntes / and with humylyte of soule to adquyre and purchas theyr helpe / than to enquyre by vayne inquysycyon theyr 36 secretes / They be well content euery chone with his ioy / If men here lyuynge were content and wolde refrayne theyr vayne spekynge / and contencyon aboute theym / They haue ³ no glorye or exaltacyon in theyr owne mery tes/ for they assygne no maner of goodnesse vnto 40 theyr owne selfe / but to God all onely, the which hath gyuen them all thynges of his infynyte grace and charyte; they be replenysshed with so great loue of God, and with so abundaunt and folowynge Ioy there vpon, that no glorye nor felycyte may decreace / or fayl 44 them All the Sayntes in heuen, the hyer they be in glorye / the more humble / and lowe they be in theyr owne syght / and more nere / 1 sic. 2 leaf 95, verso. 3 leaf 96, sig. Q. ii.

Of Entire Dependence upon God. and derc to me in loue. It is wryten in the apocalyps that the Sayntes in heuen of humblenes dyd submitte theyr crownes before God/ and they fell on theyr faces before the humble lambe, Cryste Iesu / adhow- 4 rynge and worshyppynge hym as theyr lorde God euermore lyuynge withouten ende / Many folke enquyre very busyly whiche Saynt is inore preferred in the kyngedom of almyghty God / that can nat telle if that theyr selfe shall euer be worthye to be accomted with 8 the leest Saynt in that kyngedome / It is not a lytell but a great thynge and grace to be in the leest sorte in heuen / where all that be there are greatlye magnyfyed of God / For all that be there be called and are the chyldren of god almyghtye; whan the apostellys of 12 God questyoned amonge theym / whiche of theym shulde be more preferryd in the kyngedome of Heuen / They¹ harde agayne the answere of our Lorde / But if ye be conuertyd / and made meke / pure and withoute malyce, as chyldren be / ye shall nat enter the kyngedome 16 of euerlastynge lyfe / and he that hum²bleth hym as this chylde, he is more worthy in the kyngedom of heuen / wo be to them that dysdayn to humble them selfe with chyldren, for they for theyr presumpcion & pryde shall nat be suffred to enter the humble yate of 20 heuen/ the which admytteth none but humble and meke folke / wo also be to ryche folke the which be ouercomen by Inordynate loue of theyr ryches / For suche ryche folke haue here theyr consolacyons and Ioye / And therfore at the last, poore folke that be here humble 24 of herte and content with theyr poore degre, shall enter into the glorye of God for suche penury and hardenes / wronges and other ylles as they haue suffred here lyuynge in this vale of myserye / where ryche folke lyuynge here in welthe and pleasoure shalbe shyt 28 out with great sorowe and lamentacion / for that they haue loste so Inestymable a Ioy for a short worldly delectacion that they had here lyuynge. ioy therefore, ye humble folke and also poore, for ye shall enheryte the euerlastynge ioye and kyngdome of god, if ye lyue well 32 here in this mortall lyfe with perseueraunce. ¶ The .lxiiii. chapiter / all hope and truste that man hath is to be fyxed in god all onely. 36 Lorde god, what is my trust that I had intensyfle and that is my moost solace / & conforte of all thynges vysyble that I se vnder heuen? It is nat thou? whose mercy is innumerable / yes, sothelye/whan hath it be well with me at any tyme without the? or whan myght any yll happe or come to me thou beynge present? 40 Sothely neuer / I had leuer be poore with the / than to be ryche without thy presens / I had leuer be a pylgryme here in erthe with thy presens / than to possesse heuen without the / For where thou arte, there is heuen / and where thou art nat, there is deth and also 1 Orig. Tey. 2 leaf 96, verso. 3 Error for 'Is it.' 4 leaf 97. IMITATION. S

Of Entire Dependence upon God.

hell/Thou arte all my desyre / and therfore I haue nede to lament / to pray and crye contynually after the / I may trust fully in none but in the, for there may be no helpe in cases of nede / but in the only, my lorde god / thou arte my hope / my trust / & my moost 4 faythfull conforte and helpe in all thynges / all other persones seke theyr owne profyte and auayle, but thou alonly pretendest and sekest my profyte and helthe eternall / also thou turnest all thynges to my well/ye, & whan thou sendest me troubles / affliccions and tempta- 8 cyons, all suche thou, good lorde, ordeynest for my wele and profyte / that by a thousande wayes art wont to proue thy chosen and beloued seruauntes / in which probacions thou art nat lesse to be praysed / than if thou had replenysshed vs with heuenly consolacions / In the, 12 good lorde, I put all my hope & socour / I sette all my trybulacyons and anguysshe in the / for all that I beholde & se, without the, I haue proued it infyrme and vnstable / The multytude of carnall frendys auayleth nat / nor stronge helpers shal nat may helpe / ne wyse coun- 16 ceylers may gyue any profytable answer or counceyll/ ne the bokes of doctoures may conforte, ne any precious substaunce may delyuer fro thy hande, ne any secrete place may defende man / but if thou, lorde god, wyll assyst/helpe/conforte / counceyll / instructe / & kepe 20 hym. all thinges that seme for to be ordeyned to mannes peace and felycyte / If thou be absent, they be nat worthy / ne they haue or gyue any true felycite to any creature / thou, my lorde god, therfore arte the ende of all goodnes/ the hye lyfe of all the profounde spek- 24 ynge, of all eloquence, & the moost stronge hope & solace of thy seruauntes / Myn iyen intendynge into the/ I truste fullye in the, my lorde god, father of mercyes / Blesse and sanctyfy my soule with heuenlye blessynge / that it may be made thy holy tabernacle and 28 dwellynge place / and the sete of thy eternall glorye / No thynge be founde in me at any tyme that shulde offende thy hye maiestye; after the greatnes of thy goodnes and thy manyfolde mercyes beholde me / and here gracyously the prayer of me, thy poore seruaunt, beynge 32 farre exyled in the regyon of the shadowe of deth / defende / and conserue the soule of me thy seruaunt, good lorde, whyle I laboure amonge the manyfolde parels of this corruptyble lyfe / and dyrecte it by thy grace contynually in this lyfe vnto the fynall countrey of 36 euerlastyng peace and claryte. Amen. ¶ Here endeth the thyrde boke of Iohn Gerson / Emprynted in London by wynkyn de worde, in Flete strete, at the Sygne of the Sonne. 2 1 leaf 97, verso. 2 Leaf 98, recto, is blank; on 98, verso, is the device of Wynkyn de Worde.

The Lady Margaret's Translation of Book IV (1504)

Chapter I

¹ Block. 2 Block. ¶ Here beginneth the forthe boke of the folowynge Iesu cryst & of the contempnynge of the world. In prynted at the commaundement of the most excellent prynces, Margarete, moder vnto our souereine lorde, kinge Henry the .vii., Countes of Rychemount and Derby, And by the same Prynces it was translated out of Frenche into Englysshe, in fourme & maner ensuynge, The yere of our lorde god M.D.iiii. Coma ¶ Prologus. YOme to me, seythe our mercyfull lorde / all that laboreth Block. and be charged / and I shal gyue vnto you refeccyon. And the bredde that I shall gyue vnto you, shalbe my flesshe for the lyfe of the worlde. Take and ete it, for it is my body that 16 for you shalbe gyuen in sacryfice. Do ye this in remembraunce of For who so eteth my flesshe/ and drynketh my blode, he shall dwell in me and I in hym. ¶These wordes that I haue sayde vnto you be lyfe & spiryte of helthe. me. 20 In what great reuerence and feruent desyre we oughte to receyue our lorde Iesu cryst. Capitulo primo. My lorde Iesu cryst, eternall trouthe/ these wordes beforesayd be thy wordes. Albeit they haue not ben sayd in one self tyme, nor wrytten in one selfe place, yet for that they be thy wordes I ought feythfully / & agreably to vnderstande them they be thy wordes / and thou hast proferred them. 28 And they be now myn, for thou hast sayd them for my helthe. I will gladlye receyue them of thy mouthe, to thende they may be the better sowen & planted in my herte. Thy wordes of so great pyte, full of loue / swetnes & dileccion, greatly excyteth me; but, lorde, 32 my propre synnes fereth & draweth backe my conscience / nat pure to receyue so great a mystery. The swetnes of thy wordes incyteth and prouoketh me / but the multytude of my sinues chargeth & sore greueth me; thou commaundest that I shall come vnto the feythfully, 36 if I wyll haue parte with the, to the ende that I may receyue the 2 leaf 1, verso. 3 leaf 2, sig. A. ii. 1 leaf 1.

Christ to be received with Reverence.

norysshynge of immortalyte, if I desyre to opteyne the Ioy and lyfe eternall. Thou sayest, lorde, come ye to me that labour & be charged / & I shall refresshe you. O howe swete & amyable a worde is that in the Ere of a synner, that thou, my lorde & my God, lysteth 4 of thy benygne grace to byd me, that am so poore & haue so moche nede of the holy communyon of thy precyous bodye. O good lorde, what am I to presume to desyre the, that the heuen / & erthe may not comprehende, & thou saist, come ye all to me / who asketh & 8 wylleth this righte meke worthy nesse and amyable byddynge. Howe shall I or dare come vnto the, whiche feele nat that I haue done any maner good? How shal I enterteyne the into my house, which so often haue offended before thy glorious / & ryghte benygne 12 face? The aungels / arkaungels, honour the the holye & iuste creatures drede the /& thou sayst, good lorde, yet come ye all vnto me Lorde, who shulde beleue thys thynge to be true / if thy selfe dyd not say it? And who is he that durste approche there vnto 16 ¹If thou dydest not commaunde it? Noe, that just man, laboured by an hundreth yere to make the arke / to the ende he myghte be saued with a fewe of his people. Howe maye I prepayre me than in an howre, to receyue the with due reuerence, composour and creatour of 20 all this worlde? Moyses, thy greate famylier & speciall frende, made tharke of tymber, nat corruptyble, which he couered with righte pure golde, and put in the tables of the lawe / and I, a corrupte creature, howe shall I nowe dare receyue the that arte conditoure of the Lawe / 24 and gyuer of grace & lyfe vnto² all creatures? The rightwyse Salamon, kyng of Israel, edifyed a ryche Temple to the praysynge & worshyppynge of thy name by the space of .vii. yere / and by .viii. dayes halowed the feest of the dedicacion of the same / he offred a thousande 28 hostys to pacyfye thy goodnes with / and put the arke of alyaunce in the place made redy for the same with the sounde of claryons / and trumpettys. Howe dare I than, cursed / & right poore amonge other creatures, receyue the into my house, which vnneth can knowe that 32 I haue well passyd and enployed one houre of tyme/nother to my knowlege that I haue deuoutly passyd one halfe houre. O blessyd Ihesu, how many haue there ben before me / that haue studyed to do any thynge that myghte please the? Alas, howe lytyll a thynge is it 36 that I doo/albe it the tyme is shorte. And yet whan that I dyspose me to receyue thy holy communyon / I am but losely gathered to gether and full coldly purged from all distraccions of mynde. And certeynlye no cogitacions vnprofytable oughte to come into the holy 40 presence of thy deyte. Also I ought not to occupye me with any creature, for I shall not receyue an aungell, but the lorde of aungels into the secrete of my herte. For there is a greate dyfference betwene the Arke of alyaunce 44 with his relyques / and the ryght pure /& precious bodye with his vertues nat faylynge, but euermore durynge. 1 leaf 2, verso. 2 Orig.'v 'ruto.'

Christ to be received with Reverence. ¶ And betwene the sacryfyce of the prefyguratyue lawe that was to come and the true hostye of thy precious body, that is thaccomp lysshement of all the olde sacryfyce. 14 Wherefore than shulde nat I be more inflamed in thy venerable presence, & by more solycytude prepayre me to receyue the sacred and holy gyftes / and benefytes of the / In so moche that the holy auncyent patryarkes / and prophettes / kynges / and prynces, 8 with all the people / hath shewyd so great affeccyon towardes thyne honoure & dyuyne seruyce in tyme passyd. The right deuout kynge dauyd inclyned to the arke of god with all his strengthe, knowlegynge/ and remembrynge the benefytes 12 done vnto his fathers / he made organes of dyuers maners and he composed psalmes & instytute that they shuld be songen and he hym selfe sange theym with gladnes / & often tymes with the harpe of the holy goost. This kynge was inspyred with the grace of god, 16 for he hath taughte the people of Israell to prayse god with all theyr hertes, blessynge, honourynge, & prechynge dayly his holy name. If so great deuocion & remembrance was done with dyuyne seruyce / and praysynges before tharke of his testament/ howe great reuerence 20 and deuocion oughte we than to haue in the presence of the sacrament and in the assumpcion of the ryght excellent body of our lorde Iesu cryste? Also all cristen people vse for to renne to dyuers places, for to vysyte the relyques of seyntes / and maruelyth to here 24 the marueylous dedes / and werkes of them. they beholde the great edyfyces or buyldynges of Temples and kysses the sacryfyced bones of sayntes, wrapped in clothes of Sylke and Golde / and thou, my lorde God, saynt of all sayntes / creature of all thynges / lord of 28 all aungels / thou arte here present on this aulter before me. Often tymes the curyosite of men and noueltyes of thynges nat sene be of lytell frute / and lesse to be sette by / pryncypallye where there is so light recours and great wauerynge withoute any contrycyon / but, my 32 God, thou arte all present in this blessyd sacrament of the aulter, very god and man, Iesus cryste / in the whiche the frute eternall of helthe aboundeth / and is perceyued at all the tymes that thou arte worthely receyued/ And to this here dra³weth nat any lygh'nes of 36 sensuall curyosyte, but ferme feyth, deuoute hope and pure charyte. O god inuysyble, creatoure of all the worlde, Howe marueylously doest thou with vs, how feythfull doest thou with theym / that doth purpose to receyue thy selfe in this blessyd sacrament. ¶ Certeynlye 40 it surmounteth all vnderstandynge / and draweth specyally the hertes of deuoute people to deuocyon / and enbraceth theyr affeccyon / For thy true and feythfull frendes that disposeth all theyr lyfe to amende them, receyueth often great grace of deuocyon and vertue of that 44 moost worthyest sacrament / O maruelous hyd grace, whiche all maner of feythfull cristen people of our lorde Ihesu cryste onely knoweth / 1 leaf 3, sig. A. iii. 2 Error, here and often elsewhere, for ‘creatoure.' 3 leaf 3, verso.

Chapter II — The Love of God shown to Man in this Sacrament

262 The Love of God shown to Man in this Sacrament. But the infydeles / and subgettes vnto synne may therof haue no experyence In that sacrament the spyrituall graces be confermed, and the vertue that was lost in the soule is repayred, and beautye by synne wastyd is couered / Somtyme this grace, that often with the 4 plenytude of deuocyon gyuen/nat only vnto the thought / but also vnto the feble body, the myght/ and strength is augmented; wherfore it behoueth vs to haue sorowe and pyte of our slouthe and neclygence, that we be nat drawen with so great desyre and affeccyon 8 to receyue our lord iesu crist, in whome is all hope & the meryte of theym that ought to be saued for he is our helth and redempcyon and the consolacion of vyatours/ and the eternall fruycyon of sayntes. Also we ought to haue sorowe of that so 12 many vnderstandeth / sauereth / and reuerenceth so lytyll this holye sacrament/ whiche Ioyeth the heuen and kepeth all the worlde / Alas that thys blyndnes¹ / and hardnes of mennes hertes, that wyll nat consydre so synguler and also so inestymable a gyfte as is gyuen 16 vnto vs but it falleth in aduertence by dayly and acustomable vsage For if the sacryfyce of this holy sacrament were done onely but in one place / and but of one preest in all the worlde, with howe great desyre wene ye the people wolde go to that plase / and to that 20 preest to here the godly mysteryes done of hym / But nowe be made manye preestys, and in many places this holy sacrament ys but of fred, to thende that the grace and loue of God to man may the more appeare and for so moche as this holy communion is spred 24 thorough out the worlde. Thankynges be vnto the good pastoure eternall, that haste vochedsaue to refresshe and feed vs poore banysshed creatures with thy ryght precyous body and blode / and also by thy wordes of thy propre mouthe/ hast desyred vs to receyue thys holy 28 mysterye sayenge, come ye all vnto me that be charged and I shall refresshe you. Howe the great charyte / & bounte of God is shewyd vnto man in the holy sacrament. O Ca. ii. 32 My god, I come vnto the, puttynge my confidence in thy mercy and bountye I syke and come vnto my sauyour; I, hungry and thursty vnto the fountayne of lyfe, poore and nedy vnto the kynge of heuen / the seruaunt vnto his lorde, the creature vnto his 36 maker a persone desolate vnto his pyteous comforter / But wherof is this that thou thus comest vnto me: who am I that thou wylte gyue thus thyne owne selfe to / Howe dare I, so symple and poore a synner, be bolde to appere before the / and howe may it please the to 40 coine vnto suche a wretche / Thou knowest thy seruaunt and well vnderstandest that nothynge is good in hym / wherefore thou shuldest do this grace vnto me. Than do I confesse myne vnworthynesse, Orig. blydnes.' 2 leaf 4.

The Love of God shown to Man in this Sacrament. 263 and knowlege thy bountye, and prayseth thy pyte/ & gyue vnto the thankes for thyne so moche great charyte / and thou doest this for thy selfe, good lorde, and nat for my meryte, to the ende that thy 4 bountye may the more be knowen vnto me / Thy charyte is more largely verifyed / and thy mekenesse commended more perfytely / sethen that it thus pleaseth the / and also thou haste commaunded it to be done this thy pleasure contenteth me / and with my wyll my 8 wyckednes shall nat resyst agaynst the. TO swete and benygne Ihesu, howe great reuerence and gyuynge thankes with perpetuall praysynges be due vnto the, my good Lorde, Ihesu Cryste, ¹that by thy pleasure and wyll I may receyue thy blessyd body / whose 12 worthynes no man is founde able to declare or expresse / But what shall I thynke of this communyon whan I shall come vnto the, my lorde god, whiche I can not dulye honoure / and yet I desyre deuoutly to receyue the what may I thynke better and more profytable for 16 me than to meke my selfe holly before the / and to prayse thyne infynyte bounte aboue all thynge I prayse the, my lorde god euerlastyngely, and dysprayse my selfe, and submytte me vnto the depnesse of my wretchydnes. O, my god, thou arte saynt of all 20 stes and I the fylthe of all synners, yet thou inclynest thy selfe vuto me that am nat worthy to beholde the. Alas, my swete creature,2 that so mekely comest vnto me / & wylleth to be with me / and desyrest me vnto thy dyner / and gyueth 24 vnto me the mete of heuen and the brede of aungellys, which is brede of lyfe / and no lesse thynge than thy selfe, which is descendyd from heuen, and gyue lyfe vnto the worlde / Let us see here what great loue procedith from the/ and what gentylnes doth shyne vpon vs. ¶ Howe great yeldynges of thankes and louynges be due vnto the of vs synners. O howe profytable and howe helthefull was thy councell whan thou instytute and ordeyned this gracious gylte. TO howe swete / and Ioyous ys that feest wherin thou hast gyuen 32 vnto vs the fedynge of thy precyous body. O, good lorde, how marueylous be thy operacyons and howe myghtye is thy vortue / and thy trouthe viable be tolde. Thou hast sayde, and all thynges were don/ and all that thou hast commaunded / hath taken effecte. A marueylous thynge to be beleued / and faire aboue the vnderstandynge of man, that thou, my Lorde god, very god & man, arte holy conteyned vnder a lytel lykenesse of brede and wyne, and thou arte hole receyued without consumynge of hym that so receyueth the. ¶ Thou, lorde of all, that hast no nede of any maner thynge / yet thou hast wylled to inhabyte within vs by this thy holye sacrament. Lorde, kepe my herte and my body vndefyled, to the ende that with a pure and a Ioyous conscience I may often receyue the to my euer- 44 lastynge helthe. Theyse holy mysteryes which be institute / and ordeygned chyefly vnto thy honour and perpetuall remembraunce. 1 lenf 4, verso. 2 Error for creatoure.' 3 leaf 5.

Chapter III — That it is profitable to communicate often

That it is profitable to communicate often. ¶ O, my soule, reioyce the /& gyue thankynges vnto thy god for his noble gyfte / and synguler comforte, that it wyll please lym here in this vale of teres thus to comforte the. For as often tymes as thou remembrest this mysterye and receyuest this blessyd body of our 4 lorde, so often thou receyuest the werke of thy redempcyon / and arte made partener of all the merytes of our lorde Iesu cryst. For his charyte is neuer mynysshed, and the greatnesse of his mercy is neuer consumed wherefore thou oughtest to dispose the alway with a newe 8 reuoluynge of thy thoughte, and oughtest to consyder this great mysterye of thy helthe by attentyue reysynge of thy soule. ¶ And this werke ought to be vnto the as greatly newe and ioyous whan thou receyuest it, as if that same daye our lorde had 12 first descended into the wombe of the virgyn inary to be made man orelles he that daye had suffred dethe for the helthe of man vpon the crosse. ¶ What great profyte it is often to receyue the body of 16 our lorde Iesu cryst. Ca. iii. Orde, I come vnto the to the ende that welthe may come vnto me of thy gyfte / and that I may loye at the holy feest that thou haste made redy vnto me, pore wretche, by thy swete benygnyte, 20 in the whiche my sauyoure is all that I may or ought to desyre; for thou arte my helthe, my redempcyon / my strength / honoure / and Ioye. Alas, my lorde god, make me thy daylye seruaunt Ioyous. For, my lorde Iesus, I haue reysed my soule vnto the / and nowe 24 desyreth deuoutly and reuerently to receyue the into my house / to the ende that I maye deserue with zachee to be blessyd of the / and to be accompted amonge the children¹ of Abraham. ¶ My soule desyreth thy body, my herte desyreth to be vnyght, & onely with 28 the. gyue thy selfe vnto me, good lorde & than I suffysed, for withoute the no consolacyon / nor comforte is good / without the I may not be and without thy vysytacyon I may not lyue / wherefore it behoueth me often tymes to come / and approch to thy hygh pres- 32 ence to receyue the for the remedy of my helth, to the entent I fayle nat in the waye of this mortall lyfe, if I were defrauded from thy spyrytuall nouryshynge. Also, my ryght mercyfull lorde Iesu, whan thou hast prechyd 36 vnto the people / and heled them of dyuers syckenes, thou hast sayd I wyll not leue them fastynge / and withoute any refeccion, lest parauenture they myght fayle in theyr way. Do with me than, good lorde, in that maner, sythen thou hast lefte this holy sacrament for 40 the comforte of all feythfull people; for thou arte the swete refeccyon of the soules of theym that haue worthely receyued and eten the / and they shall be parteners / and also inhery tours of the eternall ioyo. 2 Orig. 'bo body.' 3 leaf 5, verso. 1 Orig. 'childred.'

Chapter IV — Many Benefits are bestowed in this Sacrament

Many Benefits are bestowed in this Sacrament. 265 Certeyne it is vnto me necessary that so often synnes, and so soone keles, and at euery houre fayles to come vnto the ende, that by contynuall orysons and confessions, and by the receyuynge of thy holy 4 bodye I may puryfye / and renewe the heete of my refeccyon. For parauenture in absteynyng me to longe to receyue the, I may leue, forgete/ and renne frome my good purpose. For the wytte of man and woman from theyr chyldhod be inclyned vnto all euyll / And 8 also if that this dyuyne and godlye medycyne helpe vs nat / innocent we fall vnto worse. Than this holy communyon draweth men froin euylland comforteth them agayne in goodnesse / for I am many tymes very neclygent / and very often keled whan that I commune / 12 or worshyp my God what shulde I thanne do if I toke nat that medecyne/ and aske of hym grace and helpe? And albe it I am not alway well dysposyd to receyue my creature / yet shall I putte me vnto payne to receyue these sacred mysteryes in tyme conuenable, soo 16 that I may be made a partener of so great grace. ¶For it is one of the moost pryncypall and grettest consolacyons vnto a feythful sowle/ for the tyme they shal make theyr pylgrymage towarldes in this mortall body and to the entent we may haue the more mynde of 20 thy benefytes. My lorde god, I shall more often receyue the, my louynge Lorde, with a deuout thought. O merueylous gentylnesse, of thyne vnspekeable pitye towardys vs, that thou, lorde god, creatour and gyuer of lyfe vnto all spyrytes / hathe wylled to come to one so 24 pore a soule with the deyte / and humanyte, and my poore lene and drye soule hath lysted to be made fatte with thy grace and thy holy vnccyon of thy swete spyryte. O happy thought, and well happy soule, that deserueth deuoutely to receyue hys god, hys lorde & creature, 28 and in that receyuynge to be fulfylled with ioy and spyrytuall gladnesse. O what great lorde receyuest thou! O what and howe great an host enterteynest thou into thy lodgyng! Howe ioyous a felowe takest thou into thy hows! Howe feythefull a frende thou admyttest 32 vnto the! O howe good / noble / and swete espouse embraceste thou, whiche ought to be beloued and desyred aboue all thynges. O ryght swete beloued lorde / the heuen and erthe and all the ornamentis of theym holdeth scylence in the presence of thy face. For what prays- 36 ynge, honour / and beautye they haue, it ys of thy mercy and largenes / and can not be lyke vnto thonour and beaute of thy holy name, of thy sapience, wherof there ys no noumbre nother ende. 40. ¶ Howe many commodities be gyuen vnto them that deuoutly receyueth this holy sacrament. C. iiii. M lorde god, I humbly beseche the to preuent me thy seruaunt in the blessynges of thy swete mekenes. So that I may deserue to cum worthely / & deuoutly to the holy sacrament, mooste 1 leaf G.

266 Many Benefits are bestowed in this Sacrament. to be magnyfyed. Stere my herte and lose it frome the dull heuynes of my mortall body. Vysite me with the messanger of helth/ and gyue me to tast thy swetnes spirituall, whiche is hydde fully in the sacrament as in a fountayne of al swetnesse. Illumyne myne iyen to 4 beholde thys greate mysterye / and strongly conferme me to beleue the feythe vndoutable, for it ys thy werke & nat the power of man, it ys thy holly ordynaunce and not by mannys deuyse. For there is no man founde able of hym selfe to conceyue & vnderstande these holy 8 mysteryes whiche passeth the subtylte of aungels. Than Howe may I, pore vnworthy synner, whiche am but erthe & asshes, serche & conceyue so hygh & holy secrysye / lorde, I come vnto the in symplenes of herte /& in ferme feythe/ and by thy commaundement / & 12 with meke hope/ and reuerence. And truely I belyue that thou arte here presente in this holy sacrament, very god and man. And thou wylte I shall receyue the/ and Ioyne me vnto the by charyte, wherfore I humbly pray / and requyre that it may plese the to gyue vnto 16 me thy specyall grace / so that I may be all relented / and flowe in thy loue in suche wyse that I shall not desyre any other consolacyon. For thys hyghe worthye sacrament ys the helthe of soule / and body. It is the medycyne of all spyrytuall sekenes, in the whyche my synnes 20 be heyleed, passyons be refrayned, temptacions be ouercome and mynysshed, more greate graces be gyuyn, the vertue begonne increased / faythe ys enestablysshed / hope ys made stronge and fortyfyed / charyte is brannynge & spred abrode. O my god, the defender of 24 my soule / and the repayrer of the weykenesse of man / and the sender of all Inwarde comforte. Thou hast gyuen / and dayly gyueth vnto thy well beloued frendes in thys holy sacrament, deuoutly receyuynge it, many commodytes. For thou infusest into theyr soules grete 28 comfort agaynst dyuers trybulacions, & frome the depnesse of theyr owne ouerthrowynge, thou areysyst them to the hope of thy dyuine helpe. And with a newe grace thou in wardely renewest / and lyghtnest theym in suche wyse as they that feele theym before the re- 32 ceyuynge of the Sacrament heuy / & dull / and ouerthrowen / and without affeccyon / and moyster of deuocyon. ¶ After that they have ben fedde wyth thys heuenly mete / and drynke, they haue founde them selfe chaunged into a merueilous Ioye, whiche thynges 36 thou doest vnto thy chosen people by dispensacyon of thy pure bounte, so that they maye veryly knowe by open experyence / that nothynge they haue nor may haue of them selfe / and what grace/ or goodnes they haue, it cometh of the. For of theym selfe they be 40 colde, harde, and vndeuoute, but of the they be made feruent, Ioyous & deuoute. For who ys he that cometh mykely vnto the founteyne of swetnes, and shall not brynge some lytell quantite of swetnes therfrom. I shall alwey put my mouthe vnto the hole of the heuenly 44 pype of that founteyne, that I maye at the lest take a lytell droppe to satysfye my thyrste, so that I be nat all drye. And though I 1 leaf 6, verso. 2 leaf 7, sig. B. i.

Chapter V

Of the Dignity of this Sacrament. may nat be heuenly enflamed as the cherubyns and ceraphyns, yet wyll I enforce me to deuocion, and prepare my herte mykely to receyue this holy louynge sacrament, and shall desyre to be enbraced 4 with a lytel flame of that goodly loue. O good Iesu, holy and right piteous sauior, what so euer vertue / or goodnes that fayleth in me, I benygly beseche the gracyously of thy pite to supplye it by thy greate mercy. Thou that hast called all feithfull creatures in sayinge vnto 8 theym: come ye all vnto me that labour and be charged, and I shal refresshe you. But alas, good lorde, I, pore sinner, labour in the swette of my vysage / and am tormented with sorowe of my hert. I am charged with sinnes, & trauayled with temptacyons / entryked 12 and oppressed with many yuel passions. And, lorde, there is none that may delyuer me or make me safe but thou, my only god and sauyour, to whome I commyte me and all my causes, to thende thou kepe me, and lede me to the lyfe eternal. Receyue me vnto 16 the praisinges of thy name, that hast made redy vnto me thy precyous body and blode, to mete and drynke. My lorde god and sau your, graunte vnto me by thy greate bounte that in customable receyuynge of thy holy mysterye, the affeccyon and desire of my 20 deuocyon may be encreased. ¶ Of the dygnite of the sacrement of the aulter & of thordre of presthod. 'I Cap. v. F thou haddest the puryte of aungels, and the holynes of saynt John Baptyst, thou shuldest nat be worthy to receyue / or trete of that holye sacrament, for that is nat due to the merytes of men / that a man shuld consecrate and treate of the sacrament of this blessyd body of Iesu cryste / and take in mete the brede of aungellys. 28 O the great mystery and the merueylous dygnyte of prestes/ vnto whom is gyuen that that is nat graunted vnto the aungellys. For the prestys only duly ordred in the churche of cryste haue power to doo and to consecrate the holy body of Iesu cryste. Certeynlye the 32 preest is the mynyster of god, vsynge the worde of god / by the commaundement and ordenaunce of god. But god is the pryncypall and inuysible worker, to whome be submytted all creatures to be ordred after his wyll and all to obey vnto his commaundement. Than 36 thou oughtest more to beleue in almyghtye god & in that right excellent sacrament, than to thy propre wyll or any other visyble token / And therefore to this holye werke thou oughtest to come with great drede and reuerence. Take good heed than, & se from whom this 40 mysterye is gyuen vnto the / and that is by the puttynge to of the handes of the Bysshoppe thou arte admyttyd vnto that hye rometh / Beholde nowe thou arte made a preste / and sacreyd to doo this holye mysterye. Se than that feythfully and deuoutly / and in due t; me 1 leaf 7, verso.

Chapter VI — Self-Examination before coming to this Sacrament

268 Self-Examination before coming to this Sacrament. vii. thou offre thy sacryfyce vnto god / and shewe thy selfe irreprouable and withoute defaute. Thou hast nat loused thy charge of lyuynge / but hast bounde the with a more strayte bonde of discyplyne, and arte holden to a more great perfeccyon of holynes / Also the preest 4 oughte to be adowrned with all vertues / and gyue all theyr exaumple of good and holye lyfe / His conuersacyon oughte nat to be with comon people / or the weyes of comon men, but with the aungelles in heuen, or with the perfyghte men in the erthe. ¶ The preest 8 clothed with holy vestementes occupyeth the rometh of our lorde Ihesu cryste to the ende that he maye ryght humbly pray vnto god for hym selfe & also for all other. For he hath bothe before hym / & behynde hym the very sygne ¹of the crosse, that he may con- 12 tynuallye remembre the passyon of our lorde iesu crist. Before hym he bereth the crosse to the ende that he dylygently beholde the traces and the examples of oure lorde iesu criste, and that he feruently studye to folow them. Behinde hym also is signed with the crosse, 16 to the entent he shulde suffre for the honoure of god all adversytes/ Iniuries done vnto hym of other. Before hym he bereth the crosse for that he shulde be wayle propre his synnes. And behynde hym lyke wyse by great compassion to sorowe the synnes of other / and 20 to knowe hymselfe that he is a man betwene god and the synner. And that he depart nat from oryson / and from that holy oblacyon, to the tyme that he deserue to purchase the grace of god. whan the preyst sayth masse, he honoureth god / he gyueth ioy vnto the aungels, he 24 edyfieth the churche/he helpeth the louinge people/he gyueth rest to. them that be passed & maketh hym selfe partyner of all good werkes. A inwarde remembraunce and exercyse that a man ought to haue afore the receyuinge of the body of 28 our lorde Iesu crist. Cap. vi. Love, whan I thynke of thy worthynesse and of my great fylthynes / I tremble strongly and am confounded in my selfe. For if I receyue the nat, I fle the eternall lyfe / & yf I vnworthyly 32 receyue the, I renne in to thy wrath. what shall I thanne do, my good lorde, my helper, protectour, comforther / and ryght sure counceller, in all myne infyrmytes / and necessities? Teche me, good lorde, thy right weye and purpose vnto me some exercyse conuenable to 36 the receyuynge of this holy mystery. For it is necessarye vnto me and greatly profytable to know how deuoutly and reuerently I oughte to prepayre my herte to receyue this holy sacrament or to make so goodly sacryfyce. 'The remembrynge of his propre conscience with pourpose of amendment. Capt, vii... 1 leaf 8, sig. B. ii. 2 leaf 8, verso.

Chapter VII — Self-Examination before coming to this Sacrament

Self-Examination before coming to this Sacrament. 269 The He preste abone all thynges ought to desyre with souerayne reuerence and profounde mykenesse of hert, full and ferme feythe humble hoope / and pyteous entente to the honour of 4 god, to celebrate, take and receyue this worthy sacrament, examyne dylygently and make clere / and open the conscience by true contrycion/ and make confession as far as he hath power, so that thou knowe no thinge that greue the, or byte thy sayde con- 8 science, or lete the frely to come vnto the same dayly. To haue displeasure of all thy synnes in generall, & for thy excesses and synnes thou oughtest to haue syghynge and sorowe more specyall. And if the tyme suffre it, confesse vnto god in secrete of thy herte the 12 myseryes of all thy passyons: wepe and haue sorowe that thou art yet so carnal and worldely / and so euyll mortyfyede from thy passyons, so full of mocyons and concupyscences / so euyll composed / and ordred in thy outwarde wittes, so often appliede vnto vayne fan- 16 tasies, so moche enclyned vnto outwarde thynges, so neclygent in the in warde spirytuall thynges, so redy to laugh and to all dissolucion, so harde to wepe and to compunccyon, so redy to folowe the lose maner and the pleasures of the flesse, and so slowe and dull to the 20 feruour of vertue / so curious to beholde / and to here newe fayre thynges, so neclygent / and lothe to lerne and desyre thynges that be meke and abiecte. So couetous to receiue and possed many goodis, and so scarse to gyue them/ and glad to holde and retoyne theym, 24 so euyll auysed in speakynge / and so incontynent to be styll. So vnordred in maners, so importune in thy dedes; so gredy and so quycke in thy mete, so deffe vnto the worde of god; so redy to rest, so vnlusty to laboure; so wakynge to fables, so slepy to holy vygylys; 28 so neglygent vnto the seruyce of god, so spedy to thende therof/so waueringe to take hede; so colde in deuocion in the tyme of the masse, so drye in receyuynge of the sacrement, ¹so soone withdrawen / so seldome well gadred vnto thy selfe, so sodeinly moued vnto wrath / 32 so easely stired to the displeasure of other / so hasty to iuge/so roughe in repreuynge / so ioyous in prosperite / so weyke in aduersite/ so often pourposynge many good thynges / and lytell bryngeth to good affecte. These and other thy defautes with sorowe & great 36 dyspleasure of thy propre fragilyte confessed and sorowfully be wept. Set the than with full purpose alweyes to amende thy selfe, & to. perfite from better vnto better / and after offre thy selfe with plaine resignacion and entier wyll to the honoure of my name perpetual 40 sacrifice within the aulter of thyne herte. That is to knowe, thy soule and body commyttynge feythfully vnto me / that thou so may deserue worthely to come and offre thy sacryfyce to god, and to receyue the sacrement of my body helthefully. For no oblacyon is more worthy 44 nor no satysfaccion can be so great for to deface the sygnes of man, as to offre hym selfe to god purely and entyerly with the oblacyon of the holy body of Cryst Iesu in the masse and the holy communyon.` 1 leaf 9, sig, B. iii.

Chapter VIII — Oblation of Christ. Offering ourselves to God

270 Oblation of Christ. Offering ourselves to God. ix. And they whose someuer shall do as moche as lieth in theym, and haue very repentaunce of thyr offences passed, as oft as they shall come vnto me, they shall recouer pardon & grace. I am lyfe, & will nat the deth of a synner; but rather wyll that he retourne & lyue 4 agayne. And than wyl I nomore remembre his synnes & trespaces, but all shalbe forgyuen & pardoned vnto hym. ¶ Of the oblacion of Iesu Crist in the crosse; of the propre resignacion that man shulde make of hym 8 selfe. Cap. viii. Man, as I dyd offre my selfe / and my free wyll vinto god, my fader, my handes sprede on the crosse / and my naked body for thy synnes. In somoche that no thynge remayned in me / but all 12 passed in sacryfyce to apease his wrathe, in lyke wyse thou oughtest to offre vnto me wyllyngly thy selfe in pure oblacyon dayly in the masse, wythe all thy affeccyons / and strengthes, as profoundely / and feruently as thou maist. What aske I of the more, but that thou 16 study to resygne thy selfe vnto me enterely? what thynge so euer elles thou gyuest vnto me I haue no cure. For I demaunde nat thy gyftes, but only thy selfe. As no thynge shulde suffyce vnto the withoute me, Lyke wyse no thinge may please vnto me, what so euer 20 thou shalte gyue, thou offre nat thy selfe vnto me. Offre the, than, gyue the holy vnto me and that oblacyon shalbe acceptable. Beholde I dyd offre my selfe holy vnto my fader for the/ and for the I dyd gyue all my body and blode, to the ende that I shulde be all 24 holy thyne / and thou myne also. But and thou reste in thy selfe and with good wyl present the nought vnto me, thane there is no full oblacyon nouther entyer parfyte vnyon betwene vs. For the fre oblacyon of thy selfe in to the handes of almyghty god ought to go before all thy werkes, if thou wylte opteyne lybertye & grace. And the lacke of thys is the cause that so fewe folke be illumyned and haue inwarly lybertye, For they can nat renounce them selfe. My sentence is ferme / & stable, that none may be my disciple without 32 he renounceth all that he hath. Than yf thou desyre to be my disyple, offre thy selfe vnto me with all thyne affeccion. ¶ That we ought to offre vnto god all that we haue / and to praye for all people. Cap. ix. 36 Lorde, all thynges that be in heuen and in erthe be thyne / and my wyllynge desyre ys to offre me vnto the perpetually in oblacion, So that I maye be thyne euerlastingly. And thys daye, good lorde, I offre vnto the my selfe perpetually for euer more to be thy 40 1 leaf 9, verso.

Chapter IX — Of offering up ourselves and all that is ours to God

Of offering up ourselves and all that is ours to God. 271 seruaunt with my herte and soule fully to contynue. I beseche the receyue this holy oblacion of me that am vnworthye to offre me vnto thy precyous bodye in the presence of aungels assystynge inuysy ble, 4 to the ende that it may be to the helthe of me / and all thy people. Lorde, I also offre vnto the al my synnes whyche I haue committed ¹before the and thy holy aungels, sith the first day I beganne, or in any wyse myght synne, vnto this presente daye. And I beseche the 8 to inflame me with the brenninge fire of charite, and to deface / and put awey all the condisions of my sinnes. Clense my conscience from all synne and restore it vnto thy grace, that by sinne I haue loste. And perfetlye pardone me of all mine offences, that I may receiue 12 perfightly the swete kissynge of peas. what may I do more for me sinne, but mekely confess theym with sorowful weping & incessauntly prayinge the of thy pyteous mercy? I beseche the, lorde, exalte me, and be vnto me redy whan I 16 am before the. O my good lorde, soueraynly all my sinnes dyspleasith me, and by thy grace I will neuer beginne them agayne; but euer shall haue sorowe for theym as longe as I shall lyue, and shalbe redy to do penaunce / & make satisfaccion of the best of my lytell 20 power. ¶ werfore nowe, good lorde, pardone me of my great and abhomynable synnes, and for honour of thy holy name saue my soule whiche thou hast derely bought with thy moost precious blode. And I commytte me, good lorde, vnto thy great mercy / and resigne me 24 hooly vnto thy handes. Do with me, Lorde, after thy bounte, and nat after my malyce / and iniquite. ¶ Also I offre vnto the all my dedes that I haue done, albe it they be full fewe / and vnperfight, that thou maist sanctyfye and 28 amende theym as they be agreable & acceptable vnto the. And alweyes, good lorde, drawe me from better to better / and conduyte and lede me, slouthfull and vnworthy synner, vnto good & laufull ende. ¶ In lyke wyse I offre vnto the, the desyres of all deuowte persones, the necessytes of all good dedes of my kynsefolke & frendes / and of all theym that haue done me goode / or be dere vnto me / and all other for thy loue / and they that haue desyred / or required me 36 to make sacryfyce for theyr frendes, lyuynge / or passed the worlde. So as they may fele helpe, Consolacion, Defence / And Preseruacyon from all parels by thy grace / 2and delyueraunce of peynes, so as they may yelde vnto the Ioy and gladnes with magnifyinge and praysynge 40 of theyr delyueraunce. I offre vnto the also prayers & holy oblacions for all them specyally that hath caused vnto nie heuynes / hurte / or any maner of damage. And lyke wyse for theym that I haue troubled / 44 greued/vexed / or sclaundred in wordes / or dedes, knowyngly / ignorauntly, to the ende, blessed lorde, that we al may be pardoned of our offensis don the one agaynst the other. And, good lorde Iesu, 2 leaf 10, verso. IMITATION. 1 leaf 10. Τ

This Sacrament not lightly to be forborne.

Chapter X

take from our hertis all suspeccion / wrathe, & indignacion / & all that may breke / or let charyte, or dimynyshe vs from thy eternall loue. O lorde, haue pyte: blessed Iesu, haue pyte, & gyue thy mercy vnto all theym that asketh it, & thy grace vnto theym that 4 haue nede. And make vs so worthy to haue that grace that we may go vnto the lyfe eternall. Amen. That the holy sacrament ought nat lyghtely to be forborne. Cap. x. IT T behoueth the often to retourne¹ vnto the fountayne of grace / mercy/bountye / pyte / and puryte, that thou mayst be clensed from thy vices & passions, so as thou maist be made more stronge / and wakynge agaynst all temptacions and subtyll craftes of the fende. 12 For thy ennemye, knowynge the greate frute / and remedye of receuynge of this holy sacrament, enforceth hym, by all maner of occasions that he may, to draw the vnto hym agayne / and lette[t]h the feythfull and deuout people whan any dysposeth theym to the receyuynge 16 of thys holy communion. The ennemye, Sathan, putteth vnto theym the moost greuous temptacyons that he may. Also, it ys wrytten in the hystorye of Iob, this yuell spiryte cometh amonge the chyldren of god to thende that by his cursed custome/he perturbeth / perplexeth / and maketh theym dred full, dymynysshynge theyr affeccyon / and impugnynge theym of theyr feythe, so that perauenture they leue their good 2purpose of that holy body, that they at that tyme come for to receyue. but we shulde take no thought nor feare of the 24 crafty cautielles of that false enemye, that be so foule & horryble / but all suche fantesyes we shulde cast agayne at the hede of that wicked spirite. it is a pore myschyuous spirite that so letteth & mocketh vs. And for any assaultes or commocions that he excyte[t]h, 28 this holy sacrament ought nat to be lefte. Also often tymes to great solycytude for deuocyon to be had letteth, and somtyme ceryousness of confessyon to be made / But do after the councell of the wyse | and take away this anxyete & stryple, for it letteth the grace of god / 32 and destroyeth deuocyon. And leue not the holy receyuynge of Iesu cryst for lytell trybulacyon or deieccyon / pusyllanymyte; but with good wyll go vnto the confessour / and pardon all other that haue offended the; and yf thou haue offended any other, mekely aske for- 36 gyuenesse. And thanne drede not but god wyll pardon the. what profyteth it, longe to tary frome confession / or to deferre the receyuynge of thy blessed sauyour? First pourge the, and cast out the venym and than haste the to take the remedye. And thou shalte 40 fele the moche better thanne yf thou haddest deferred it. For if thou thys day leue the holy receyuynge for coldnes of deuocyon and feblenes of mynde, parauenture to morowe thou shalte fynde thy selfe 1 Orig. 'tetourne.' 2 leaf 11.

This Sacrament not lightly to be forborne.

more slacke, and so longe with drawe that thou shalt fynde thyself moche worse and more vnable. Than as soone as thou mayst, take awey this feblenesse of mynde and the spyce of sloweth. For alwey 4 only to be in anguysshe and heuynesse of thy synne, passynge the tyme in trybulacyon / and for dayly obstacles, imperfeccions, to withdraw the frome these dyuyne mysteryes, without tournynge vnto the pytyous meryte of our sauyour, cryste Iesu / it helpeth the nought. 8 But greatly the longe taryinge to receyue thy saueour/anoyeth¹/ and taryethe the/ & shall brynge dayly vnto the a more slouthfulnesse. ¶ But, alas for sorowe, some colde / and desolate persones gladely seeke causes of taryinge from confession / and from the receyuynge 12 of this holy sacrament/ and for that they couete many delayes, leste they shall be bounde to gyue theym selfe to a strayter maner in the ordre of theyr lyfe. Alas, howe lytell charyte, & howe sklender deuocion haue they that putteth awaye so easely the receyuynge of 16 thys holy sacrament. O howe happy be they and agreable vnto almyghty god, that ledeth so holy a lyfe, that they may kepe theyr conscience in clene and pure drede / so as they may dayly dispose and make theym redy / and with greate affeccyon desyre to receyue 20 that holy sacrament, if it were lefull, at all tymes. Neuertheles, somtyme by mekenes to absteyne / or for other lefull causes that may lete with reuerence is to be praysed / But if slouthe/ or neglygence holde hym, he ought to endeuour hym, as far as in hym ys / and our 24 lorde shall be present at his desyre, whiche will specyally beholde his good will; but whan he is lawfully let / and if ye haue a good wyll / & pyteous mynde to receyue his maker, yet he shall not fayle to haue the frute of that blessed sacrament. For euery persone with perfite 28 deuocyon may euery day receyue that holy sacrament spiritually to his helthe & without denyinge; & in certeyne tymes and dayes establysshed, he ought to receyue the body of his saueour with effectuall reuerence sacramentally. And that to seche & to do it 32 more to the praisynge & the honoure of god almyghty than to his owne consolacion. For as often as he spiritually is comuned & refressed inuysybly, so often he remembreth deuoutly the mysterye of the incarnacion of criste and his peynfull passion, and is kyndled 36 in the loue of hym: he that other wise nat prepayreth hym selfe but at the tyme of a greate feest, or ellys by custome he is compelled, he shall often tymes be full vnredy. Blessed is he that offres hym selfe vnto almyghty god as oft as he doth masse, or ellys receyueth this 40 honorable sacrament. And in doynge this mysterye / nat taryinge/ nor to hasty, but kepe the comon maner with suche as thou lyuest amonge. Thou oughtest nat to do that the herers therof take greue / or Irksomnes, but kepe the comon way after thordynaunces of the 44 holy faders. And do rather conferme the / to the profyte of other than to thyn owne deuocyon or pryuate pleasure. 20- 1 Orig. 'anoeyth.' 2 leaf 11, verso. 3 leaf 12. T2

Chapter XI — This Sacrament necessary for the Soul's Health

274 This Sacrament necessary for the Soul's Health. Howe the blessyd body of our lorde Iesu cryste is greatly necessarye for the helthe of mannys soule. Ca. xi. O Ryght swete Iesu, howe great consolacyon & swetnes ys it to a 4 deuoute Soule to ete with the at thy dyner, where none other mete is gyuen but thy selfe, whiche arte the only louer, & oughtest to be desyred aboue all desyres of mannys herte / and howe swete a thynge shuld it be in thy presence from the bottom of the herte to 8 sende oute teris / to dewe / and wesshe thy precious fete with the pyteous Mawdeleyne; but where is that deuocyon / or the plenteous effusion of holye terys certeynely in beholdynge the with thy holy aungels all my herte ought to brenne & wepe with ioye: for I haue 12 veryly the present, be though thou hyd vnder a straunge lykenes, for myne eyen myghte not suffyse to beholde the in thy propre and godly clerenes nor all the worlde myght nat abyde to beholde the elerenes of thy ioy & maieste / wherefore, good lorde, thou helpest 16 my wekenes in that it pleseth the to couer thy selfe vnder the fourme of that holy sacrament/ I verely worshyp the, whome the aungels worshyp in heuen / but in me it is as yet but in feyth, & the aungels worship the there in thyn owne lykenes without couerture / 20 I must be content with true feythe, & so walke tyll the day come of eternall clernes, whan the shadow of fygures shall fynysshe / For, whan that perfyte day shall come, the vsage of this holye sacrament shall cease / For they that be blessyd in the heuenly Ioye / shall 24 haue no nede of any sacramentall medycyne, for they shall ioye withoute ende in the presence of god, seynge hym in his glory face to face & shalbe transfourmed from clerenes vnto clerenes with the godhed incomprehensible / they shall taste the sone of god made man, 28 as he was from the begynnynge & shall be euerlastyngely. I than remembrynge me of the great marueyls, & solace, though it be spirituall, it is to me greuous whan I remembre those marueyls / For all thynges that I here / or see in this worlde, I compte as no 2thynge 32 so longe as I se nat my lorde god in his glorye. Lorde God, thou arte my wytnes that nothynge can gyue vnto me comforte, nor no creature may gyue vnto me rest, but thou, my lorde god, whom I desyre eternally to beholde. But that is a thynge to me not 36 possible whyle that I am in this mortall lyfe, wherfore it behoueth me with great pacience to ordre my selfe / and mykely to submytte me vnto the in all my desyres. ¶ Good Lorde, thy sayntes that nowe ioye with the in the kyngdome of heuen, abode the comynge of 40 thy ioye with great feythe and pacyence as longe as they lyued /I beleue the same that they dyd beleue / and hope as they haue hoped / and truste by the meane of thy grace to come theder as they nowe be. In the meane whyle I shall in good and fast feyth be comforted by 44 exaumples of holy sayntes. Also I haue full vertuous and holy 1 leaf 12, verso.

This Sacrament necessary for the Soul's Health. 275 bokes for the consolacion and myrrour of my lyfe / and also aboue all these thynges, thy sacrid body for my synguler refuge and remedye. I fele that two thynges be vnto me right necessarye, without whom 4 this myserable lyfe shulde be vnto mo inportable. For as longe as I shall be holden in this present body, I confesse me to haue nede of two thynges, that is to knowe, of mete and lyghte. But therefore thou haste gyuen vnto me, whiche am poore and sycke, thy holye 8 bodye to the refresshynge of my soule and bodye / And also thou hast put before my feyth the lyghte of thy holye worde / And without these two thynges I myghte nat well lyue spirituallye / For thy worde, my lorde and god, is the lighte of my soule and the 12 holye sacrament is the brede of my lyfe. These two thynges, so necessarye, may also be called the tables sette on eyther syde in the tresourye of holy churche; the one table is of the holye aulter, hauynge this louely brede, that is to say, the precyous body of Ihesu 16 cryste / the other is the lawe of god, conteynynge the holye doctryne/ and sheweth the right feythe, and surely gydynge vnto the inwarde secryfyces, where as the holye iuellys callyd Sancta sanctorum. I yelde vnto the thankes, lorde Iesu crystc, whiche arte the very cler- 20 nes of eternall lyght.¶For this table of holy doctryne, 2which thou hast mynystred vnto vs by thy seruauntes/prophetes / aposteles / and other doctours / And I yelde vnto the thankynges agayne, creatour and redemer of mankynde, whiche hast declared thy great charyte 24 vnto all the worlde/ and haste prepared this royall souper, in the which thou hast nat purposed to be eten the fyguratyue lambe / but thy moost holy body and precious blode, reioysynge all thy creatures by that holest, and swetly fulfyllynge them with that helthful chaleys, 28 wher in be hyd all the delytes and ioyes of paradyse / and the holye aungels be fedde with vs with swetnes moche plenteuous / how great and honourable is the offyce of prestes/ to whom is gyuen power to consecrate by dyuyne wordes, to blesse with theyr lyppes / 32 to holde with theyr handes / receyue with theyr mouthes and to mynyster vnto other the lorde and god of all maieste / O how clene ought to be the handes / how pure the mouthe/ how holy the body/ and how vndefyled the herte of a preest / vnto whom so often entretli 36 the auctour of all purete. Certenly from the mouthe of a preest ought no worde to procede but that that were honest and profetable that soo often receyueth the sacrament of the holye bodye of Ihesu crist his eyen ought to be symple and shamefast that so 40 customably beholdeth the holy body / The handes pure to lyfte vp vnto heuen, which handeleth the creature of heuen / and erthe/ For specyally a preest it is sayd in the lawe / be ye holy, for I, your lorde god, am holy. O god omnipotent, thy grace be vnto vs help- 44 ynge, so that we which haue taken the offyce of presthode may reuerently and deuoutlye serue the with all purete / and good conscience, and if we may not lyue in soo great innocencye of lyfe as we 1 App. error for 'are.' 2 leaf 13, sig. C. i.

Need of Preparation for this Sacrament.

Chapter XII

ought to do, gyue vs grace at the leest that we may wepe and sorowe the euylles that we haue commytted / and done, so that in spirituall mekenes & purpose of good wyll, we maye from hensforth strongly scrue the with feruent corage. With howe great diligence he ought to prepayre hymselfe that shulde receyue the sacrament of Ca. xii. 'Ο iesu crist. Ur lorde sayth: I the louer of purete, & the lyberal gyuer of 8 all holynes I serche the pure, clene herte, and there wyll I rest Make redy than for me thy herte / and I shalbe with the than as I was with my discyples / at Ester. I shall come and dwell with the if thou wylte, but than it behoueth the to mundifye and clense 12 the habytacion of thy herte fro all synnes, leue all brute and noyse of the worlde with all thy vyces, & inclose & shet the in thy chaumbre, as doeth a solytary byrde vnder the euesynges of an house / and remembre all the excesses & all thy defautes commytted / with all 16 thy soule & bitternes of herte. For a good frende wyll make redye to his welbeloued frende a good & a plesaunt place to dwell in /& in that doynge is well knowen with what good affeccyon he receyueth his sayd frende. It is for trouthe that thou oughtest to vnderstande 20 that thou mayst nat satysfye by any meryte or laboure of thy selfe / nat and thou dydd:st laboure with the best of thy power by a hole yere, though thou haddest none other thynge to do / But thou shalt vnderstande that by my only power and grace is permytted / and 24 graunted vnto the to come to my table / and if that a poore man were called vnto the table of a ryche lorde / and the poore man had none other thynge to gyue agayne for that benefytes of that ryche man / but swetely and mekely to thanke hym, he wolde do it / so oughtest 28 thou to do diligently as moch as is in the / and nat by custome / or necessite / But with all drede / reuerence / and affeccyon / Thou oughtest to take the blessyd bodye of our lorde god / sethen that it lysteth hym to come vnto the / Certeynly I am he that calleth the / 32 and I haue commaunded it so to be done / & I shall supplye that fayleth in the; wherfore come and receyue me / & whan in that doinge I gyue vnto the grace of deuocyon/yelde thou thankes vnto me, thy god / Nat thynkynge thou arte worthy therof of thy selfe, 36 but that I haue hadde mercy of the / and if thou haue nat that grace whan thou woldest / but fele thy selfe drye / and vnlusty, yet contynue thy oryson with sorowful wepynge, and smyte at my dore without ceasynge vnto the tyme that thou mayste re ceyue a lytell 40 crome or drope of helthefull grace, & knowe it of trouth thou hast moche nede of me, & I haue none of the. Thou comest nat to sanctifyc me, but I am he that shall santifye the /& make the better, to 1 leaf 13, verso. 2 leaf 14, sig. C. ii.

Chapter XIII — Union with Christ to be sought in this Sacrament

Union with Christ to be sought in this Sacrament. 277 the ende that thou maiste be vnight with me to receyue newe grace, and purpose amendement. Be nat in wyll to deferre my grace, but with all dilygence prepayre thy herte to receyue¹ within the thy 4 louynge lorde. & nat only thys, prepaire the before thy communyon / but also maynteyne & kepe the after the receuynge of thy sayd holy sacrament in that same deuocion, in as much as thou maist. For thou oughtest to haue no lesse diligence than thou haddest afore. 8 For the good and dilygent kepynge of thy soule after the receyuynge of the blessed sacrament is a good preparacion to obteine the more great grace. And they that so do nat, shewe them selfe greatly euyll disposed/whan they habandowne them selfe so soone & so largely 12 to outwarde solace & inwarde pleasures. wherfore kepe the from great brute & spekinge / & abide in the secrete graces & frutes of thy god, for thou hast hym that all the worlde may nat take awey / & I am he to whome thou oughtest to gyue the by suche maner that from 16 hensforth thou liue nomore in thy selfe, but in me only. Howe the deuout soule ought effectuously withal his herte to be vnight vnto Iesu crist. 20 O Cap. xiii. Lorde, who shall yelde vnto me that I may fynde the sole / and that I may open to the all my hert / & ioy with the as my pore soule desyreth, and that here be no creature to beholde me, but thou alone to speke to me & I to the, goode lord, as of custome one frende speketh to a nother secretly. hereof I desire & praye the, 24 lorde iesu, to thende that I may fully be vnyght vnto the, & with draw my hert from all other creat thynges, that I may the soner lerne the eternall² & heuenly thynges by the meane of the receiuinge of this holy sacrament. Alas, my good lord, whan shal I be vnight & 28 gadred all hole in the & vterly forgete my selfe? thou arte in me & I with the, & thus assembled make vs dwell to geder, I pray thee. truly thou arte my chosen & beloued lorde / ³and it hath pleased thy benigne grace to be inhabited in my soule all the dayes of my lyfe. 32 Thou arte my peseable well, in whome ys souerayne peas & true rest; without the there ys no thinge but labour / sorow /& infinite misery. Thou, my god, art closed & hyd in councell of thy famyliars, whiche be nat comune to the euyll folkes. But thy familiar spekynge is 36 with the meke & symple folkes. O lorde, howe good, benigne / & swete ys thy spirite, whiche, to the ende thou maiste shewe vnto the sonnes & chyldren thy swetnes, hast vouched saue to refressh thym againe, & gyues to theym refeccyon of thy ryght swete brede de- 40 scended frome heuen. Certeynly there ys none other so great a nacion, lackynge cristis feithe, that hath their godis so nere vnto them as thou arte, our god / & lorde, to all thy feithfull crysten people, to whome thou gyuest thy blessed body to ete for theyr dayly comforte / 2 Orig. 'eteruall.' 1 Orig. 'receyne.' 3 leaf 14, verso.

Chapter XIV — Fervent Desire of some Believers to receive Christ

278 Fervent Desire of some Believers to receive Christ. & to reyse theyr hertes to hyghe celestyall thynges. O what other folkes be there so noble as be the cristen people, or what creature is there so strongly beloued vnder heuen as is the deuoute soule in whom god entreth & gyueth fedinge with his owne glorious flesshe & 4 blode. O grace inestimable & merueylous worthynesse. O loue without mesure, syngulerly shewede vnto man. But what shall I yelde vnto god & werwith shall I recompence this so great grace & charite? Truely there is no thinge I may gyue more agreable to his 8 mercy than to ioyne my herte perfitly vnto hym. And whan my soule shalbe perfitely vnight with hym, Than shall my inwarde parties ioy. And thanne my lorde will say vnto me: If thou wilt be with me, I will be with the. And I shall answere hym: blessed 12 lorde, I beseche the, dwell with me, for all the desyre of my herte ys to be with the inseparable without departynge. ¶ Of the brennynge desire that some creatures haue in the blessed¹ body of our lorde Iesu crist. Cap. xiiii. Lorde, howe great is the multytude of thy swetnesse / which thou hast hyd for them that drede the. whan I remembre me of many deuoute persones that haue come to this thy holy sacrament 20 with so great feruent affeccyon / & deuocyon, I am than many tymes in my selfe confused / & haue great shame that I goo vnto the aulter and table of that holy communyon so rudely, with so colde deuocion / & am so drye without affeccyon of herte / I am abasshed that I am 24 nat all hole inflamed in thy presence / & so strongly drawen / & establysshed as many good deuoute persones haue ben / which by the great desyre of this holy sacrament, & sensible loue of herte, might nat conteyne ne witholde them from wepynge / But effectuouslye 28 with mouthe/herte / & body came vnto that good lorde / as to the lyuynge fountayne of all bountye / & may nat attayne to fulfyll theyr hungre but if they take thy holy body which they so desyrouslye / effeccionally & spiritually may receyue / O true / & benygne feythe 32 of them, that preuably sheweth the ornament of thy holy presence/ To them is verely knowen theyr god in brekynge of brede / which brenneth and broyleth so strongely the herte of them in the loue of Iesu Cryst certeynly suche affeccyon / deuocion / and vehement 36 brennynge loue is farre from me. O good, swete & benygne Ihesu, be vnto me pyteous and redy to gyue and graunt to thy poore begger somtyme to fele a lytell of that hartely loue and affeccyon in the receyuynge of thy holye body / to the ende that my feythe may 40 be more ferme & my hope more perfight in thy bountye / and my charyte somtyme so perfightly inflamed that I may experyently haue the heuenly manna that neuer may fayle / I knowe certeynly the 1 Orig. blehed.' 2 leaf 15, sig. C. iii.

Chapter XV

How the Grace of Devotion is to be obtained. 279 myght of thy mercy may lende me thy grace so moche desyred, and vysyte me br[e]nyngly with a brennynge spyryte, whan the day of thy good pleasure shall come / And though I be nat inflamed with so 4 great desyre of thy specyall deuoute thynges / yet haue I desyre by thy grace to be inflamed with that brennynge loue, Prayinge the, good lorde, that I may be made partener with all such thy feruent louers / & that I may be noumbred in theyr deuout company. Amen. 8'¶ How mekely thou oughtest to beseche the grace of deuocion and to renounce thy selfe. Ca. xv. T behoueth the instauntly to seche the grace of deuocyon, and to aske incessauntly, to abyde it pacyently/feythfully / ioyously to 12 receyue it and mekely to conserue, & with that studiously to remytte vnto god the tyme & the maner of his souerayne vysitacion / vnto the tyme his pleasure be to come vnto the & principally thou oughtest to meke the/ when thou felyst but lytyll deuocion within 16 the/ &, for all that, thou oughtest nat to let thy selfe to fall / or sorowe to moche inordynatlye / For full often our blessyd lorde in a short moment gyueth the which before he hath longe tyme denyed/ Also somtyme he gyueth at the ende of prayours that he dyd deferre 20 at the begynnynge of the same / If alwey grace were so soone gyuen that a man might haue it at his wyll or wysshe hit shulde nat be easely borne of a weke & inperfecte soule / And therfore in good hope & meke pacyence the grace of denocyon oughte to be abyden, & 24 thou oughtest to impute it vnto thy selfe & to thy synnes, when it is nat gyuen vnto the, or when it is secretly taken away from the. some tyme a lytyll thynge it is that may let or hyde thy grace, if that may be called litell that letteth so great auayle. But be it lytell or great, 28 if thou take that same awey & perfytely ouercome it, thou shalt obteyne that thou desyrest or incontynent that thou with all thy herte hast gyuen thy selfe to god. And therefore seke nat this nor that at thy pleasure / but put the hole in the handes of god, and 32 thou shalt certenlye fynde thy selfe vnyght vnto hym / and in great peace of thy soule / For ther ys nothynge that oughte to be so sauery & plesaunt / as is the pleasure & dyuyne wyll of God. Than who so euer lyfteth vp his entent vnto god with a symple perfecte 36 hert / so voyde hym & make hym naked from all disordynat loue or pleasure to any creat thynges of all the worlde, he is moost mete to receyue the gyfte of deuocyon / for oure lorde gaue his blessynge there where he founde the vessels clene & voyde / And the more 40 perfytely that any renounce, mortify, despyse & contempne themselfe and all the lowe thynges / the 2soner grace shall entre & copiously abound, so that he shall fele his hert lifte vp as though it were set in a fredom, & then he shal se his hert largely habounde, & 2 leaf 16. 1 leaf 15, verso.

Chapter XVI — We ought to lay open our Wants to Christ

We ought to lay open our Wants to Christ. meruelously Ioy with in hym selfe, for that the hand of god shalbe ouer hym & he shall submitte hym perpetually into his holy handes. And so shall the man be blessed that secheth God with all his herte & his soule shal [not] be taken in vayne werkes. But suche one cer- 4 teynly in the receyuynge the holy body of Iesu Criste meryteth & deserueth the grace of deuyne vnyon vnto god. ¶ For he beholdeth nat only hys propre deuocion /& consolacion, but the great honoure & glory of god. O Howe we ought to shewe our necessites vnto iesu crist & aske hym benygne grace. Cap. xvi. Ryght swete & most beloued lorde / whiche I nowe desire to receyue, Thou, good lorde, knowest the sykenes of soule & 12 necessyte that I suffre, In what euylles & vyces I slepynge am put, Howe often greued / temptyd / troubled, & dyssolute. I come vnto the, Lorde, to haue consolacion & comfort. I speke to the, lorde; thou knowest all my secrete & inwarde thoughtes, whiche be 16 many feste & open vnto the. It is thou only that perfectly mayest helpe me, for thou knowest what vnto me necessarye, & of what goodes aboue all other I haue mooste nede. ¶ Albeit I am poore in vertue, alas, yet, mercyfull lorde, beholde 20 me beynge here before the, pore & naked, demaundynge pyteously thy swete grace & mercy. And geue thy pore begger, that dyeth for hunger / some of thy heuenly refeccion, & chafe my colde herte with the brennynge¹ flame of thy loue. And illumyne me that am blynded / 24 and maye nat see, with that clerenes of thy presence. Take a waye from my thought all the erthely and inwardelye thynges, & turne theym vnto me, & make me thynke theym foule and bytter and all greuous & contrarye thinges vnto me. And they that maye please the, I may take also in pleasure. 2 And all erthly creat thynges to haue in oblyuion / & redresse my herte towardis the in to heuen. And late me nat wauer nor erre vpon erthe, but thou only to be my swetnesse & consolacion, my mete & 32 drynke, my loue & all my ioye / so that my will be chaunged, enflamed, & brenne all vnto the, So that I may be made a spirite & inwardly vnight vnto the by grace / & brennynge loue. & suffre me nat, blessed sauyour, to deperte frome the fastynge & drye with 36 hunger & thurst, but do with me mercifully as often as thou hast done meruelously in thy holy seruauntes. what meruele is it vnto me that am not all enflamed in the seynge that thou art the brennynge fyre alwey illumynynge and lyghtnynge the vnderstandynge of thy 40 creatures. 1 Orig. 'brenuynge.' 2 leaf 16, verso.

Chapter XVII — The fervent Desire we should have to receive Christ

The fervent Desire we should have to receive Christ. 281 Of the brennynge loue & great affeccion that we shulde haue to receyue our sauyour crist iesu. Cap. xvii. Lorde god, in souerayne deuocion, brennynge loue / and al feruent affeccion of herte, I desyre, as many other holy / and denoute persones haue desyred, to receyue, whiche hath ben greatly pleasaunt vnto the holynes of their lyfe by great deuocyon. O my 8 god and eternall loue, and my eternall felicyte, I by ryght greate desire wysshe to receyue the as worthely and as reucrently as euer dyd any of thy holy seruauntes. All be it that I am nat worthy to haue so greate felynges of deuocyon, yet offre I vnto the thaffeccions 12 of my herte as verely as though I had all the brennynge & flamynge desyres that they had. Also I gyue and offre vnto the in souerayne reuerence & veneracyon, all that a good debonayer herte may conteyne. And wyll nat nor couete to reserue any thynge to my selfe, 16 but offre and make sacryfice vnto the with fre/ and perfyght will my selfe with all my goodis. Lorde god, my creature & redener, thys day I desyre to receyue the with suche affeccion / reuerence / praisinge honour, worthynes and loue, & suche feith, hope /& puryte as 20 thy right holy moder and glorious virgyn Marye conceyued the, whanne she answerede ¹mekely & deuoutly vnto thaungell that shewede vnto hir the holy mistery of the incarnacion of the, the sonne of god, ¶ Se here the hande mayde of god / so be it done as thou hast said. and 24 the right excellent precursor, seynt Iohñ Baptyste, that with great Toy sprange in thy presence by inspyracion of the holy goost, thanne beynge within the wombe of his moder, And afterwarde beholdynge the, Iesu, walkynge mekely amonge men, he greatly mekinge hym 28 selfe to the same with a deuout mynde sayde: The frende of the spouse standeth and harkeneth and with comforte Ioyes for to here the voyce of the spouce / And so I wische to be enflamed with great and holy desire / & with all my herte present me vnto the, and for 32 that I gyue and offre vnto the for me /& for all theim that be recommanded vnto my prayers, all the Iubylacions of deuout hertis with brenninge affeccions, that excessyue thoughtis, the hye & spirituall illuminacions / & the heuenly vicions with all the vertues /& prais- 36 ynges, as well celebrate as to be celebrate, of all the creatures of heuen and erthe, to thende that thou, lorde, be worthely praysed & perpetually glorified of all creatures, besecheynge the, lorde, to receyue my prayers & desire of thy infinite benediccions and praisynges with- 40 out ende, whiche rightwisly be due vnto the afther the greate habundaunce and multitude of thy inestimable magnyficence. And so my desyre is to yelde vnto the at all houres and all momentis of tyme / and so I desyre & beseche all the heuenly spirites with all feit[h]full 44 cristen creatures for to yelde vnto the praisynges with effectuous 2 Orig. that. 1 leaf 17.

Chapter XVIII — Do not inquire curiously into this Sacrament

282 Do not inquire curiously into this Sacrament. pravers. all the vniuersall people prayse the. All generacions / and kyndes magnifie thy holy and swete name in great Ioye / & brennynge deuocion, and that they that celebratys that ryght hye and hooly sacrament/ & receyueth it in playne feythe and great reuer- 4 ence and deuocyon, may merite towardis the / and fynde grace & mercy. And for me, wretchede synner, I mekely beseche the, whan I shall haue a tast of that swete vnyon & deuocion so moche wisshed and desired, that I may be fullfylled & fed so meruelously 8 at that heuenly and holy table, that at my 2 departynge from thens, thou, good lorde, will haue me, pore sinner, in thy pyteous remembraunce. ¶ That a man shulde nat be to curious a inquisitor of 12 that holy sacrament, but a meke follower of crist iesu in submittinge his reason & felynge to the holy feyth. Cap. xviii. T be houes the to kepe the from to curious inquysicion of the 16 I right profond a thy propre vyce / and drowned in the deppeth of opinyons. For he that wyll inquire of the hye maiestye of god, he shall anone be oppressed and thrust downe from the glory of the same. God may 20 open more than man maye vnder stande. The deuoute and meke inquisicion of truthe ys alway redy to be doctryned and taught. And yf thou studye to goo by the holy / true and entyer sentences of holy faders, it ys nat reprouable, but well to be praysed. And that 24 symplenesse ys well to be praysed, that leuethe the wayes of diffi culties and questyons / and goeth by the playne / and ferme pathe of the commaundementes of god. Many haue lost theyr deuocyon in sechyng so besily the hye inspekeable thynges. It ys ynoughe to demande of the, fast feythe, pure / and clene lyfe, and nat the hye and subtyll profounde mysteryes of god, for yf thou may nat comprehende and vnderstande that/ that is within the, howe mayste thou thanne vnderstande thynges that be aboue the? 32 Submytte the thanne mekely vnto god & all thy vnderstandynge to the feythe of holy churche / and the lyght of true science shalbe gyuen vnto the, as shalbe to the noost necessarie and profitable. Some be greatly tempted with the feythe of that holy sacrament, but 36 that is not to be reputed vnto theym, but rather vnto that cursed ennemye the fende. And for that lette not thy good wyll / nor dyspute nat in thy thowghtes, nor answere nat to the doubtes that the ennemye of helle bryngeth before the but fermely trust in the 40 wordes of god, and beleue in sayntes, and holy prophettes, and than shall that cursed ennemye soone fle from the. It is often profitable that the seruauntes of god suffre / and su³steyne suche assaultes / For 2 leaf 17, verso. 1 Orig. 'the' 3 leaf 18.

Do not inquire curiously into this Sacrament. 283 the enemye tempteth nat the myscreauntes / and vnfeythfull people/ nor also the great synners that he surely holdeth and possedeth / but he temptethtrauayleth and turmenteth in dyuers maners/ the 4 good feythefull & cristen creatures. And therefore kepe the alwayes with meke true feyth / and doubte the nought / but come vnto this holye sacrament with lowly reuerence / And that thou mayst nat vnderstande, com mytte it vnto almighty god for he shall nat dis- & ceyue the/ but he shall be dysceyued / that to moche trusteth in hymselfe God walked with the symple people and shewed hym selfe openlye vnto the meke / He gaue vnderstandynge vnto them that were poore in spyrite / And he hyd his grace and secretes from 12 them that were proude / high and curious. For the humayne reason may lyghtly erre and he disceyued, but the true feyth may neuer deceyue nor fayle. All reason and naturall inquysycyon ought to folowe the feyth/withoute farther reasonynge. ¶ Fast feyth and 16 true love surmounteth all curious inquysicion / pryncy pally in this mater/and marueylously openeth to vnderstandynge in secrete maner of this holye and right excellent sacrament. O eternall god and without mesure of myght & bounte, which hast made the infynyte 20 great and wonderfull thynges in the heuen and erthe, whiche none is sufficyent to enquyre / vnderstande or fynde the secretes of thy so narueylous werkes / and therefore they be called inestymable / for mannes reason nouther may nor can comprehende thy werkes / To 24 whom, lorde god almyghty, be gyuen lawde and praysynge withouten ende. Amen. ¶ Thus endeth the fourth boke folowynge Iesu Cryst & the contempnynge of the worlde. 1 Inprynted at london in Fletestre at the signe of the Sonne by Wynkyn de Worde. [Block.] 1 leaf 18, verso.

Notes

NOTES. THE following notes are appended for the purpose of answering questions which would almost necessarily suggest themselves to persons reading the versions now printed, and especially to those comparing them with the original. Much might be added to show more fully the sources from which some of Thomas à Kempis' sayings were drawn, and otherwise to illustrate the substance of his work; but this matter, however interesting, would be out of place here, and would more naturally be included in an Edition of the Latin text. See Hirsche's edition, passim; and Dr. Cruise's 'Thomas à Kempis,' pp. 188–194 and 312–320. ·

Page 1, line 1.-The proper title of Book I., as given at its beginning and end in the Autograph is Admonitiones ad spiritualem vitam utiles." No title of the whole work is found in the Autograph.

2/21.-Withoute the boke.' Lat. 'exterius.' This is one of the passages where the language of the Imitation has a Dutch character, betraying the nationality of the author. "If a Dutchman wishes to say that he knows a book by heart, he says 'van buiten,' that is, outside. Now we find the author of the Imitation turns this phrase into Latinbarbarous, no doubt, but a literal translation-as follows: Si scires totam Bibliam exterius.' This expression is untranslatable into French or Italian; it must be rendered by a paraphrase." Cruise, op. cit., p. 182, from Malou, Recherches Historiques et Critiques sur le véritable auteur du livre de l'Imitation de J. C.

4/7.-Loue to not be knowen.' Lat. 'ama nesciri.' These words are from S. Bernard, Serm. 3, in Nativ. Dom. Tu ergo qui Christum sequeris, absconde thesaurum. Ama nesciri, laudet te os alienum, sileat tuum.'

4/26.-'What charge is to us of generale kyndes and speciale kyndes?' i. e. What concern have we with (logical) genera or species?

4/30.-'þat is þe bigynnyng þat spekip to us.' See Gospel of St. John, viii. 25, where the Vulgate has 'Principium, qui et loquor vobis.'

6/28.- Excusid by infirmite.' Apparently the translator has separated et dicitur' from 'creditur,' and joined it with 'ita infirmi sumus,' the latter being taken as the formal phrase by which evil acts are habitually excused by those who report them.

6/31.-Herto.' Lat. ad hanc,' scil. sapientiam. The sense is destroyed by the omission of the sentence which precedes in the Latin.

4/1.-' Oon seide,' i. e. Seneca in Epist. vii. 2 1 Notes to pp. 31–104.

1/25.-Here a sentence in the Latin is left untranslated.

1/20.-Preise litel þinges withoute furpe.' 'Peise' ought rather to be expected, as the Lat. is 'ponderare.'

4/19.-Idel conscience.' Apparently an error for 'evil conscience. Lat. 'mala.'

0/15.-Seint laurence ouercome be worlde wiþ his prest.' This sentence has been supposed to contradict the passage in Maximus of Turin, Homil. LXXIV, on which it is founded-'quia non ipse [Laurentius] mundum cum suo Sacerdote [Sixto, or Xysto] pariter vincebat.' But I do not think so; that passage referred to the first feelings of Laurence on hearing of the approaching martyrdom of Sixtus; the words in the Imitatio to his final triumph when he followed his friend to death.

0/29.-'Slydeth (C. falleth) not upon consolacyones.' Lat. 'non cadit super consolationes.' "The idea of not caring about a thing is expressed in Dutch as not falling upon it-'Ik val daer niet op.' Now we find the author of the Imitation adopts this precise phrase-Verus amator Christi non cadit super consolationes. Here again, his words are untranslatable into French or Italian." Cruise, op. cit. p. 183, from Malou.

5/9.- His price is fro þe vttermest coost.' This is a translation of Prov. 31, 10 (Vulg.), 'procul et de ultimis finibus pretium ejus.' 60/17-

3/72.-It will be observed that the titles of the Chapters given in the Contents of Book III. are not in every case identical with the headings of the Chapters. This will be seen by comparing the two in the cases of Chaps. xv., xlii., xliii., xliv., and xlix. 64/1.— Inwarde conuersacyon.' An error for 'inwarde consolacyon,' the title found in the Autograph. See end of Book III. in the Old Version. De interna conversatione' is really the title of Book II, chap. 1.

6/18.-The Latin here sounds like a poetical quotation: 'Erubesce, Sidon, ait mare: Et, si causam quaeris, audi quare.' The reference is to Isaiah xxiii. 4, where the Vulg. has 'Erubesce, Sidon; ait enim mare, fortitudo maris, dicens, etc.'

0/5.-'In to worldes of worldes' is a version of 'in saecula saeculorum,'

8/9.-'Gode menne bat payed her dette of holy depe,' does not give the sense of the original, which is 'qui tunc justi erant et salvandi ante passionem tuam et sacrae mortis debitum caeleste.' The rendering, it will be seen, is supplied in the text from C, as it is wanting in D in consequence of the loss of a leaf. "

1/15.-It accountip delices to be under breiers.' Lat. 'esse sub sentibus.' The reference is to Job xxx. 7, where we read in the Vulg. esse sub sentibus delicias computabant.'

8/2.- þe shadowe of a gret name.' Lat. 'magni nominis umbra.' From Lucan, Pharsal. I., 135. Also quoted by St. Bernard, Serm. i., de circumcisione.

4/21.-'Wherof euer it come, & take hir so as þouз,' etc. 'Hit' might seem more natural here, but the reading in the text seems certainly to be 'hir.' Notes to pp. 105–275.

5/28.-'In excesse of mynde.' Lat. 'excessu mentis.' Hirsche compares Vulg. Ps. xxx, 23; Acts x, 10; Acts xi. 5.

4/22.-The reference is to what is told of the Gibeonites in Joshua ix. 3-27.

5/30.-Lat. 'septem tempora mutantur super me.' Cf. Vulg., Dan. iv. 13. 119/2.—' þan shal Iherusalem be serched in lanternes.'—Zeph. i. 12.

0/32.-'þat holy soule.' This was St. Agatha; see Act. SS., 5 Febr.

4/22.-'Depe shal be drawe (C. prowen) dovn hedlynge.' Cf. Vulg. Is. xxv. 8. 'Praecipitabit mortem in sempiternum.'

0/7.-'þe sete of þe reaume during in to worldes.' Lat. 'sedem regni in saecula'—words taken from Vulg. 1 Macc. ii. 57. 131/10.—' þe opir day.' Lat. 'nudius tertius.' Cf. Vulg. Gen. xxxi. 2.

3/7.-As saip meke ffraunceys.' 'S. Bonavent. Legenda S. Francisci, cap. 6. Sed et verbum hoc dicere solitus erat (sc. Franciscus): 'Quantum homo est in oculis Dei, tantum est et non plus.'-Hirscho. ·

4/13.-Here the translator apparently misread 'roborare' as 'laborare.'

8/16.-Here the following words are left untranslated: Minimus erit in mille et peccator centum annorum morietur.' They are taken from Vulg. Is. lx. 22, and lxv. 20. 178/10. Those of the charter house' are, of course, the Carthusians; 'charter house' is a corruption of Chartreuse.' Whom Atkynson intended by the 'obseruaunts' may be doubtful. If he meant to follow the Latin, it would refer to the Cistercians, but they do not seem to have borne that name; the 'Observantins' were a specially strict branch of the 'Minors' or 'Minorites,' i, e. the Franciscans.

5/7.-The Contents of Book III., as given at its beginning in the Autograph, are not translated by Atkynson. 252/18. Reteyneth me by lokynge of thy loue.' App. = 'impedes me in the contemplation of thy love.'

9/1.-The title of Book IV. in the Autograph (in which it is third in order of the four Books) is 'Devota exhortatio ad sacram communionem.'

5/13.-The two tables here refer to Ezek. xl. 39.

Glossary

A. or M. implies that the word to which it is annexed occurs, in the sense given for it, only in Atkynson's Translation or the Lady Margaret's. When these letters do not appear, the word occurs in the Old Version.

• abide, to wait for, expect.
• accende (A.), to kindle, set on fire.
• accepte, accepted, acceptable.
• acombred (A.), encumbered.
• adinventions, inventions, devices.
• affecte, effect (in A.=affection).
• affectuously, earnestly, lovingly.
• a fire=on fire.
• afore, before.
• agaynstande (A), to withstand.
• agre, to agree.
• alegians, aleviaunce (A.), alleviation.
• allectyues, inducements.
• alonly, only.
• Lat. 'foedus.'
• alyene, v. to alienate, estrange.
• alyaunce, covenant.
• among, adv. sometimes.
• amonysshe, to admonish.
• amyable, lovable (of things).
• amyghty (A.), almighty.
• and (in many places) an, if.
• =
• assemble (A.), to make like.
• assoil, assoyle, to solve.
• astate, estate.
• astonyenge, sb. astonishment. Lat.
• ' stupor.'
• attend, to attend to, dwell on.
• attendaunce, attention.
• auctour, author.
• auter, altar.
• avayle, sb. gain, advantage.
• avidious (A.), desirous.
• avoide (A.), to put away.
• ayen (ayenst; ayeins in C.), prep.
• against.
• ayensay, to gainsay, contradict.
• ayenseier, gainsayer.
• ayenward, on the other hand.
• be, sb. a bee.
• be, as p. part. of v. 'to be.'
• behap (A.), to happen.
• anenst (anempst), in presence of. behofull, expedient.
• "
• Lat. apud.'
• anker, ankour (A.), anchorite.
• ankeres, female anchorite.
• anoeyeth, hurts.
• anourne, to furnish, equip.
• apostata (A.), apostate.
• araie, v. to prepare.
• arayse, to raise up.
• arrecte, to attribute.
• arted, constrained. Lat. 'artatus.'
• aryfied (A.), dried up.
• ascape, to escape.
• ascertained, certain, satisfied (of a
• thing).
• ascriue, to ascribe.
• IMITATION.
• beholding, sb. regard.
• bekenynge, beckoning. Lat. 'nutus.'
• belapped (A.), surrounded.
• ben, been.
• bere out, to drive out.
• bering, behaviour. Lat. 'gestus.'
• beseke (A.), to beseech.
• besene (A.), provided.
• beshine, to irradiate.
• bested (A.), circumstanced.
• bestly, animal.
• besy, busy, anxious.
• beute, beauty.
• bileve, belief.
• birden (birdon, burdoon), burden.
• U
• Glossary.
• bisenes (besynes, besynesse), anxious
• thought. Lat. 'sollicitudo.'
• bitake, to deliver.
• blaundisshe, to flatter.
• blend, to blind.
• boistously, coarsely.
• bonyte, goodness. Lat. 'bonitas.'
• borde, board, table.
• borne, born.
• brad, broad.
• breiar, briar, thorn.
• brenne, to burn.
• brenyng, burning.
• bronde, sb. brand.
• brute, sb. bruit, noise.
• bryse, to bruise.
• but (but if) unless.
• byhiete (C.), to promise.
• by time betimes.
• caitiff, captive.
• can, to know, to be able.
• cas, case.
• cauteille, wile, trick.
• cautelous (A.), crafty.
• cenobies, religious communities.
• ceraphyns (M.), seraphim.
• ceryousnes (M.), anxiety.
• | conferme (M.), to conform.
• conged (C.), dismissed, let go.
• connyng konnyng, q. v.
• conteyne, to restrain.
• =
• contrariouste, opposition, obstruc-
• tion.
• coost, coste, coast.
• correcte, corrected.
• correpte, rebuked, censured.
• cote, a cot, cottage.
• coudist, knewest.
• couered (M.). recovered.
• councell, to consult, seek advice.
• covenable, suitable, convenient.
• covetyse (A.), cupidity.
• crome (M.), crumb.
• cure, care.
• customalle (A.), customary.
• dar, to dare.
• debonayer (M.), affectionate. Lat.
• 'pius.'
• dedignation, disdain.
• dedly, mortal.
• deed (dede), dead.
• defaute, defect, fault.
• defayle (A.), to fail.
• defoil, to defile.
• delate (A.), to dilate, enlarge.
• delices (C.), delights, luxuries.
• charge, to care for. Also (M.), to deme, to judge.
• cesse, to cease.
• charge, care, concern.
• load, burthen.
• chere (chiere), face.
• chase, chose. Pret. of chese.
• depart, to separate.
• derly, dearly.
• deserve, to be of service.
• chese (cheese), to choose. Pret. chase desiderable, desirable.
• (chace).
• clarefy, to clear, justify.
• claustral, belonging to the cloister.
• clepe (A.), to call.
• clerte, clearness, brightness.
• clippe (clepe D.), to embrace.
• clippinge, sb. embrace.
• coarted, straitened. Lat. 'coartatus.'
• collacion, bringing together, com-
• parison.
• coluer, a dove,
• commenyng (A.), communing, con-
• versation.
• complenysshe, to fulfil, complete.
• compunct, repentant.
• conceyt, conception, idea.
• conditoure (M.), founder.
• conduyte (M.), to conduct.
• condygne (A.), worthy.
• |
• despecte, despised.
• despice, to despise.
• diffinicion, definition.
• diffinyte, defined.
• dignacion, deigning.
• dirk, v. to darken.
• discens (A.), ? descents.
• disclaundre, to slander.
• discorde, v. to differ, to be at vari-
• ance.
• discourse, sh, running about.
• disparcled (C. disparpled), distracted,
• dissipated.
• distrait, distracted.
• districcion, strictness, severity.
• do (M.), to celebrate (mass).
• do, as p. part. of v. 'to do.'
• do fle make to flee.
• doctrice, teacher.
• doctryne, v. (M.), to instruct.
• dome, judgment, doom.
• done, 3d. pl. pres. of 'do.'
• doon, p. part. of 'do.'
• doutely, doughtily, bravely.
• drad, dreaded.
• draf, refuse. Lat. 'siliquae.'
• dredful, timorous.
• dresse, to direct.
• Glossary.
• duete, duty, obligation.
• duresse, hardness, constraint.
• dygne (A.), worthy, deserved.
• dymysshed (168, 19), app. dismissed.
• dyscrased (A.), cracked.
• effection, affection.
• effectuously (A.), affectionately,
• ingly.
• Lat. desideranter.'
• egall (A.), equal.
• either of other one of another.
• elecion, elation.
• elles, else.
• eloyne, to remove to a distance.
• enbrace, to kindle, inflame.
• encresce, to increase.
• enform, to form, shape, train.
• enly. See inly.
• enserche, to search into.
• enstreit, to straiten.
• entencioun, aim, object.
• entend=intend, q. v.
• fadres, fathers.
• fautyng, failing, defect.
• faute, to fail.
• feblysshe, to enfeeble.
• feder, feather, wing.
• feire, adj. fair.
• feloushiped, associated.
• felowe (folowe), companion.
• fend, enemy, friend.
• fer (ferre), far, distant.
• fere, v. to affright.
• feriall (days), ordinary, as opposed
• to festiuale.'
• fest, feast, festival.
• feyne (129, 13). The word seems
• wrong; it is due to a later hand.
• long-fraunceys, (St.) Francis.
• entre, entrance.
• entreat, to treat.
• Lat. 'pertractare.'
• eny, any.
• entriked (intriked), involved.
• erende, a business, affair.
• ernes, sb. earnest.
• eschue, to avoid.
• ese, ease.
• euen, equal.
• euenly, equally, with equanimity.
• euesynges (M.), eaves (of a house).
• exaudible, capable of being heard.
• excepcion (for 'accepcion'), accepta-
• tion.
• exchue, to avoid. Also, to drive
• away. Lat. 'fugare.'
• excusation, excuse.
• execute, to attain. Lat. 'assequi.'
• cxercitate, exercised.
• expound (A.), to expose.
• exteme (A.), to esteem.
• exute, stripped, divested.
• ey (eya), interj.=oh! Lat. 'cja.'
• ficche, to fix.
• fixe, fixed.
• fle, to flee.
• floure, to flourish.
• folily, foolishly.
• foluyngly, consequently.
• for, conj. inasmuch as.
• forboden, forbidden.
• force (fors A.), to care.
• fordo, to put away.
• forsayd (A.), aforesaid.
• forthwarde (A.), outwardly.
• foryete, to forget.
• fraccion (A.), breaking.
• frely, gratuitously.
• frivoles, trifles, vanities.
• fro, from.
• fruibly, enjoyingly.
• fruisshe, to enjoy.
• fruytuously, fruitfully.
• fundement, foundation.
• furthe, forth.
• furtherist, straightforward.
• fyle (A.), to defile.
• gadre, to gather.
• gate, got.
• gaynstande, to resist.
• geste, guest.
• glade, to gladden.
• gnare, snare.
• gode, good.
• godly, divine.
• yon by passed through.
• gostly, spiritual.
• greable, agreeable.
• gret, great.
• U2
• gretche, grucche, to murmur.
• greuys (A.), griefs.
• groundeles,
• 'abyssalis.'
• unfathomable.
• groundely, radically.
• grucche. See gretche.
• grynnes, snares.
• habitacle, dwelling.
• habundant, abundant.
• had, held, esteemed.
• halse, to embrace.
• han, 3d. pl. pres. from 'have.'
• hap, to happen.
• Glossary.
• indue (A.), to clothe.
• indurable, not lasting, transitory.
• Lat. inflammate, inflamed.
• hartely (hertly), heartily, earnestly.
• haunted, practised. Lat. 'exerci-
• tatus.
• havedo (143, 30), app.='have done,'
• a formula of encouragement to
• new action. Lat. 'eja.'
• hear, hair.
• hedily, headforemost.
• hedlynge, headlong.
• hele, to heal.
• hem, them.
• her, their.
• here, v. to hear.
• heremyte, hermit.
• hernys, corners. Lat. 'abscondita.'
• (See Mayhew and Skeat, Dic-
• tionary of Middle English, s. v.).
• hertly. See hartely.
• hidels (C.), hiding places, secret
• things. Lat. 'abscondita.' (See
• Mayhew and Skeat, s. v.)
• his=its.
• holsom, wholesome.
• holy, adv. wholly.
• hony come, honey-comb.
• hool, whole, entire.
• hostye, a sacrifice.
• humyle (A.), to humble.
• hye, high.
• hyre, gain.
• idel, vain, empty.
• implicament, entanglement.
• implie, to involve, entangle.
• importable, unendurable.
• importune, adj. too eager.
• incende (A.), to inflame.
• inconcussyd, unshaken.
• indepartable, inseparable.
• indisciplinate, undisciplined.
• infound, to infuse, pour in.
• in gree=agreeably, gladly.
• in haste in a short time, soon.
• inhaunt, to frequent.
• in idellin vain.
• inly, enly (A.), internal.
• in maner in some way or degree.
• =
• Lat. 'quodam modo.'
• instore of to supply with.
• intelleccyon (A.), understanding.
• intend, to attend to, seek.
• intentively, earnestly.
• intermyt of=to interfere with.
• intransnatable, that
• crossed.
• intriked. See entriked.
• cannot be
• japes, follies. Lat. 'ineptiae.'
• kele, to cool.
• kike, to kick.
• kinde (kynde), adj. grateful.
• knigt, young soldier. Lat. 'tiro.'
• knigthode, army, warfare.
• knouleche, v. to acknowledge.
• konnyng (kunnyng), knowledge.
• kosse, sb. kiss.
• kutte (kytte A.), to cut.
• kynde, nature.
• kyndenes, gratitude.
• laboresly, laboriously.
• laborose, laborious.
• lad (ladde), led.
• lafte, left.
• largenes (M.), bounty.
• lasse, less.
• lasse, v. to diminish.
• lauhe, to laugh.
• lazar, Lazarus.
• leche, physician.
• lecture, reading.
• leful, lawful.
• lengere, longer.
• lese, to lose.
• lesson (A.), reading.
• lest, least.
• lesyng, falsehood.
• lette, hindrance.
• lette, v. to hinder.
• letture, literature.
• leuke, lukewarm.
• leue, to leave.
• leue (lyeve C.), to believe.
• lever, more willingly, rather.
• leyser, leisure.
• liche, like, alike.
• lifte, adj. left. Lat. 'sinister.'
• list, easy, slight.
• ligtly, easily, readily.
• ligtlier, easier.
• lokyng, countenance.
• long, to belong.
• Glossary.
• myscreaunt, unbeliever. Lat. 'infi-
• delis.'
• mystred (168, 35), app. busied itself.
• namly, especially, at least.
• naturely, naturally.
• ne (A.), nor.
• nedful, needful, necessary.
• nedys, sb. needs.
• nedys, adv. necessarily.
• ner, nor.
• ner, adj. nearer.
• longanimyte, long-suffering, pati- ner the later nevertheless.
• ence.
• lose, loose.
• lose, v. to loosen.
• lothe, hateful.
• lovely, that ought to be loved.
• (jacere).
• =
• nobleied, ennobled. Lat. 'insignitus.'
• noblesse, nobleness.
• noieth, hurteth.
• noon, none.
• northen, adj. north, northerly.
• lyne=lyen, 3d. pl. pres. of v. to lie | note (=ne wote), know not.
• manly, adv. courageously. Lat. nouther, neither.
• 'viriliter.'
• margarite, a pearl.
• nouzt, v. to annihilate.
• noutines, nothingness.
• noyce, noise.
• noye, to hurt.
• marmayden, mermaid. Lat. 'Siren.' noyous, hurtful.
• maugre, in spite of.
• Maudeleyne, Magdalene.
• me=Germ. man, French on. Thus
• Lat. 'vivitur' is rendered 'me
• lyveth.' (See Grimm, Deutsches
• Wörterbuch, s. v. man.)
• mede, need, reward.
• medewe, meadow.
• mediate (A.), conducive.
• medled, mixed, communicated.
• meke, v. to humble.
• mell (A.), to meddle.
• mene, to mean.
• meritory, meritorious.
• mery, pleasant.
• meue, to move.
• miseracion, pity, mercy.
• mo, more.
• modere, to moderate.
• monisshe (A.), to admonish.
• mornyng, mourning.
• morwe, morrow.
• nye, nyze, v. to come near.
• o (oo, oone), one.
• observaunts (A.), ? Observantines, the
• more rigorous Franciscans.
• of the newe=anew.
• one, v. to unite.
• onehed, unity.
• on lyue (A.)=alive.
• onys, once.
• opinate, supposed.
• opteyne to (A.), to attain.
• ordinate, well-ordered, duly regu-
• lated.
• otherwhiles, at times.
• outake, to except.
• over all everywhere. Lat. 'ubi-
• que.'
• =
• over even beyond evening. Lat.
• 'serotina.'
• overthwart, perverse.
• owe, ought.
• mote, may (in wishes and aspira- owte, ought.
• tions).
• mowe, may, be able.
• moyster (M.), moisture.
• mundefye (M.), to cleanse.
• paisible (A.), capable of being
• weighed.
• pall, a garment.
• parfit, perfect.
• myke, neek.
• mynchin, a nun.
• Lat. 'monialis.'
• partie, a part.
• passion, suffering.
• Glossary.
• pease (þese; payse A.), to appease,
• pacify, satisfy.
• peise (peyse), to weigh, consider.
• peisible, peaceful.
• penaly, painfully.
• perce, to pierce.
• perseverable, lasting.
• pershid, perished.
• pershyn (we), perish.
• pershynge, piercing.
• persshe, to pierce.
• pes (pees), peace.
• þese. See pease.
• peyne, punishment.
• piere, peer, equal.
• pite, pity.
• plaine (M.), full.
• pleinly, altogether. Lat. 'plane.'
• plenerly, fully.
• plesaunce, pleasure.
• pleyne, to complain.
• point, a moment.
• possed (M.), to possess.
• pouer, poor.
• poule, (St.) Paul.
• prayse (A.), to appraise, estimate.
• prees, press, crowd.
• preise, to praise.
• prelate, a superior, person set over
• others.
• prentes, prints (of a wound). Lat.
• 'stigmata.'
• preponder (A.), to prefer.
• prest, priest.
• pretend, to seek, aim at.
• preue, to prove, try.
• preueably, demonstratively.
• preuent, prevented.
• preuer, prover, trier.
• preuide, to foresee, provide.
• principale, principle.
• prive (pryue), to deprive, take away.
• privetes, privities, secrets.
• arcana.
• Lat.
• procutour, procurator. Comp. our
• 'proctor.'
• promission, promise.
• promitte, to promise.
• proper, one's own.
• propre exquisicion self-seeking.
• propre loue self-love.
• propre truste self-confidence.
• proprietaries, self-seekers.
• pryue, adj. secret.
• puluer (A.), dust.
• purches (A.), to acquire.
• putte to, to apply.
• queme, to please, satisfy. Lat.
• 'placare.'
• queres, choirs,
• quicke, living.
• quietacion (A.), quieting.
• rad (radde). Pret. of 'rede' (to
• read).
• rather, adj. earlier.
• reaume (reme, reume), realm, king-
• dom.
• recche, to reck, care.
• rechelesnes (A.), recklessness.
• recordynge, remembrance.
• redemptour, redeemner.
• redresse, to turn, re-direct.
• refund, to pour back.
• relesse, to release, relax.
• relented (M.), melted, liquefied.
• renne, to run.
• repreve (repref), reproof, oppro-
• brium.
• repreve, v. to reprove, reprobate.
• rere, to rear, raise.
• reteigne (retoyne M.), to retain.
• riztwise, righteous. In M. 'right-
• wyse' translates 'sapientissimus.'
• rometh (M.), room, place, office.
• rote, root.
• roton (A.), rotten.
• roune, to whisper.
• rue, to have pity.
• sacreyd (M.), consecrated.
• sad, serious.
• sad, v. to settle, make steady.
• sadly, seriously.
• saf, save, except.
• salutz (C.), salvation.
• sat (C.), Pret. of 'sit,' to fit.
• sauerely, with relish. Lat. 'sapide.'
• sauoure, to be wise. Lat. 'sapere.'
• Also, to taste, to be savoury.
• sclaunder, scandal, offence.
• se, to see.
• seche, to seck.
• secretary, secret place.
• secke, sick, infirm.
• seruage, service.
• set by to value.
• seuerly (119/19). Prob.
• Lat. dulciter.'
• seure, secure,
• =
• Glossary.
• syngulere, several, individual.
• saverely. suage, to assuage.
• swolwyd, swallowed.
• Lat. 'securus.'
• seurte (surete), safety, security.
• shende (C.), hurt.
• shewyr, indicator.
• Lat. 'index.'
• shreude, depraved.
• shryuen, absolved.
• shrewes, depraved persons.
• shufte, to shift.
• shul. Pl. of shal=shall.
• signacle, mark, sign.
• siker, secure.
• singuler, individual.
• sit, to suit, befit.
• sith (seth A., sethen M.), since.
• sleeth, slays.
• slugged (Č.), sluggish.
• sodenly, suddenly.
• solacious, comforting.
• sonner, sooner.
• sool, sole, alone.
• soot, sweet.
• sorful, sorrowful.
• sorive, scrrow.
• sotel (sotell), fine, subtle.
• sothe, sooth, truth.
• soune, to sound.
• sparcle, a spark.
• sped (spedde), set free, made ready.
• Lat. expeditus.'
• spedful, expedient.
• stering, impulse. Lat. 'instinctus.'
• sterre, star.
• stie, to ascend.
• table (A.) used as translation of
• 'tabernaculum.'
• tached (A.), ? attacked, or error for
• cached. Lat. 'deprehensus.'
• take hede to observe.
• =
• tallage (A.), taste, experience.
• tarie, to delay, retard.
• temerary, rash.
• tende, to spread, lay (snares).
• thankefull (A.), grateful, agreeable.
• the, thee.
• then, than.
• thende the end.
• thenke, to think, meditate.
• tho (thoo), those.
• thonke, to thank.
• thorugh (thurgh), through.
• thou, though.
• thour the hour.
• to, adv. too.
• tofore, before.
• togidre (togidres), together.
• trowe, to suppose, esteem.
• truande (A.), truant.
• trustely, confidingly.
• turbacion, disturbance.
• unavised, unwarned.
• unbelappe (254, 18), App. error for
• 'belappe.' Lat. implicet.'
• uncovenable, unfit, unbecoming.
• undered (A.) ? lowered, kept down.
• stire (styre, sture), to stir, agitate, undoutably, unhesitatingly.
• excite.
• stonde, to stand.
• stoon, a stone.
• streizt, narrow, strait.
• streited, straitened.
• streitly, strictly.
• strengere, stronger.
• strengthe, to strengthen.
• striple (stryple), scruple.
• subiectiue, submissive.
• sue, to follow.
• suget (soget), subject.
• sundre (C.), sooner.
• suspect, suspicious.
• syke, sick.
• syker, secure.
• uneth (unnethe), scarcely.
• unkynde, ungrateful.
• unlusty (M.), dull, spiritless.
• unpesed, disquieted.
• unprouidid, unforeseen.
• unsauory, foolish. Lat. 'insipiens.'
• utter, outer.
• unto, conj. (A.), until.
• vacacion, freedom from distraction.
• vailable, profitable.
• valent (A.), adj. worth.
• valour (valure A.), value.
• supportacion, endurance, toleration. very (verrey), true.
• vilete, vileness,
• vituperable, censurable.
• roide, superfluous, unnecessary.
• Glossary.
• voide, v. to empty. Lat. 'evacuare.'
• volowing, swelling.
• volupte, pleasure.
• vouche saaf (save C.) vouchsafe.
• vyatour, wayfarer.
• vyage (A.), journey.
• wake, to watch.
• wante (A.), to be wanting, absent.
• war, ware (as in 'be war'= beware).
• warde, to guard.
• warly, warily, cautiously.
• warness, wariness, watchfulness.
• wauer, to wander.
• wawes, waves.
• weike, weak.
• ivele (well), weal.
• well, sb. fountain, source.
• well, v. to flow.
• welthe (M.), well-being, welfare.
• wene, to think.
• wey, to weigh.
• weyle, to wail, deplore.
• whan, when.
• what=(sometimes) why.
• where as where.
• =
• whosomever, whosoever.
• whoule, to howl.
• wiztly, quickly. Lat. 'velociter.'
• wise, sb. manner.
• with in furthe-internally.
• without furthe=outwardly.
• withouten, prep. without; also adv.
• = outside.
• wode, mad.
• wonder, adj. wonderful.
• worche, to work.
• worlde, age. Lat. 'saeculum.'
• worship, honour.
• wost, knowest.
• wote, know.
• y, I.
• yate, gate.
• ydel, disengaged, at rest. Lat.
• 'otiosus.'
• yelar (C.), app. from Lat. 'zelator,'
• a zealous person.
• yen (C.), eyes.
• yerthe (C.), earth.
• yet, v. to cast, pour.
• yeve, to give.
• ymplie=implie, q. v.
• ympnes, hymns.
• ynow, enough.
• yolden, yielded.
• yoven, given.
• yren, iron.
• yt, it.
• zachee (M.), Zacchæus.

Colophon

Edition. John Kells Ingram, ed., The Earliest English Translation of the First Three Books of the De Imitatione Christi, Now First Printed from a MS. in the Library of Trinity College, Dublin, with Various Readings from a MS. in the University Library, Cambridge. Also the Earliest Printed Translation of the Whole Work from a Copy in the British Museum (Books I–III by William Atkynson, D.D., Book IV by the Lady Margaret, Mother of K. Henry VII, and Countess of Richmond and Derby) (London: Early English Text Society, Extra Series 63, Kegan Paul, Trench, Trübner & Co., 1893). Published in the United States before 1929; in the public domain.

Witness. HathiTrust page-image scan of the University of Michigan copy (record 39015046870112), per-page OCR text, distributed as a ZIP of one .txt file per printed page (00000001.txt–00000346.txt). OCLC 4685519; preserved with its SHA-256 hash (3dbc754aa0e9ac8730df900274f3a94b9e222271c6197f9aeb695b392bb8c92c) in the library's records.

What this build is. The 346 per-page OCR files were concatenated in page order and rebuilt into running text: page numbers and bracketed book/chapter cross-references (e.g. [I. i.]) were stripped; hyphenated line-wraps were rejoined; prose was reflowed into paragraphs. Chapter divisions were located mechanically — by the "Capitulum" markers in the earliest translation, by "The N. Chaptre" markers in Atkynson's Books I–II, and by the printed running-head book/chapter references (III. lxii, IV. iii, etc.) for Atkynson's Book III and for the Lady Margaret's Book IV — and are numbered by an independently verified count of markers actually found in the running text, not retyped from the edition's own numerals (which carry their own print/OCR inconsistencies, noted below).

þ (thorn) and ȝ (yogh). In the earliest translation (the Trinity/Dublin text), thorn is systematically OCR'd inconsistently — sometimes correctly as þ, very often as a bare "p" (þe → pe, þat → pat, þou → pou, and the common -eþ/-iþ verb ending). This build restores þ by a closed-class word list — the small set of extremely frequent Middle English function words and endings where the "p"-spelling has no legitimate English collision (þe, þat, þis, þou, þi, þyng, wiþ, wiþin, wiþoute, oþer, broþer, þerfore, þerby, þerof, þerto, þere, þanne, þus, þo, þurgh, and a few more) — checked against multiple instances in context before being applied uniformly. Yogh (ȝ) is preserved where OCR renders it as "3" (e.g. riȝt, þouȝ) and left as printed elsewhere. This is a pattern-based restoration, not a full manual proofread: rarer þ-words outside the closed class, and the very common -eþ/-iþ verb suffix (which collides with genuine English "p"-final words often enough that blanket substitution was judged too risky), were not algorithmically restored and may still read with a bare "p" in this text (e.g. auaylip, makip, considrep) — these are real OCR-affected spellings, not invented ones, and a future close pass could recover more of them. Atkynson's and the Lady Margaret's later texts use ordinary Tudor-print English throughout (no thorn/yogh); the recurring "y" that stands for the "þe" abbreviation in Atkynson's print (e.g. "y Imytacion," "at ye speciall request") is preserved as printed, not expanded.

Marginal glosses. Ingram's edition prints short marginal summary-captions beside the earliest translation's main column. The HathiTrust OCR read these captions and the main text as a single interleaved stream, so short modern-English phrase-fragments (e.g. "Know thysell," "all earthly things") intrude at points inside Middle English sentences in this build. This could not be reliably separated from the surrounding prose by mechanical means without risking loss of genuine text, so it was left in place rather than guessed away — this is the principal disclosed defect of this build. It is occasional (most sentences read cleanly) and does not affect Atkynson's or the Lady Margaret's texts, where this problem was not observed.

Chapter counts against the edition's own numbering — reported honestly per the Confidence Rule: Book I, 25 chapters (matches). Book II, 11 chapters located in the running text against 12 listed in Ingram's own Contents of Book II — one division could not be confidently located and may be silently merged with its neighbor. Book III, 63 chapters located against roughly 64 implied by the edition's own numbering (through "Capitulum lxiiij"). Atkynson's Books I and II mirror Book I/II counts (25, 11); Atkynson's Book III recovered 54 of what is very likely also 63–64 chapters — a number of running-head page markers for this book's later chapters were not legibly OCR'd, so the affected chapter text is present and continuous in the build but not divided at every one of its original chapter boundaries. The Lady Margaret's Book IV divides cleanly into 18 chapters, matching the running heads throughout (IV.i–IV.xviii).

Chapter headings. Where recoverable, headings quote the chapter's own title-fragment from the source (the words immediately preceding a "Capitulum"/"Chaptre" marker, or the descriptive caption riding a running-head reference); where no clean fragment could be recovered, the chapter is numbered without a descriptive title rather than one being invented. Ingram's own tables of contents for Books I–III (which give the full title of every chapter, and which this build did not attempt to parse and cross-reference against every chapter — a further-work item) are not reproduced separately here.

Notes and Glossary. Ingram's page/line-keyed Notes (33 of them recovered and cleanly separated by their own citation markers) and his full Glossary (783 entries) are carried through below, mechanically cleaned of running heads and page numbers but not retyped by hand.

Fidelity. No text has been invented. Where a reading could not be established, the source's own OCR'd words are what appears — imperfectly separated from marginal apparatus in the one place noted above, but not fabricated. This build should be read as a solid, honest mechanical pass over a genuinely difficult double-column OCR source, not a diplomatic critical edition; a future close philological pass could recover the residual gloss-intrusions, the missing Book II/III chapter boundary, and the un-recovered Atkynson Book III chapter divisions.

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