A ¶How eche man sholde desyre to loue god.

AMonge all creatures that euer god of his en­deles myght made / was there none y ^t he so loued as he dyd mankynde / whom he made euerlastynge blysse in stede of aūgels / whiche dyd fal from blysse downe in to helle. But that good god loued so man / that for as moche as man had forfeyted that blysse thorugh synne of Adam / he of his plenteuous chary­te became man / to bye body and soule that was lost. In what maner he bought vs / euery crysten mā knoweth or sholde knowe / that no lasse pryce / but suffred his owne precyous body to be all to rente with bytter paynes of scorgȳge. He suffred also a garlonde of sharpe thornes pressyd to his heed / whiched percyd so the [Page] veynes that the blood ran doune in to his eyen / nose mouth & eeres. Afterwarde vpon the crosse his bones were drawe out of Ioynte / the veynes & the senewes were borsten for strayte drawynge / to y ^e crosse he was nayled honde & foot / and so fayled the blood of kynd with bytter paynes of deth. He betoke his spyryte to the fader of heuē / and than suffred at the last his glo­ryous herte to be thorugh percyd with a shapre spere for to gyue his herte blood to bye man body and sou­le into Ioye without ende. ¶Yf god of his grete goodnes loued thus mā gyuynge hym ouer this wytte and reason and all other thynge that hym nedeth / kynde­ly a man sholde nyght and daye with all his wyttes loue hym and feruentely desyre to conne loue suche a good god that all thynge made all thȳge gyueth and susteyneth. Of this desyre there ben many men and women whiche haue full grete lykynge to speke of the loue of god / and all daye askynge how they sholde loue god & in what maner they sholde loue to his plea­saunce for his endeles goodnes. To suche men & wo­men of that good wyll and that holy desyre I wyll shewe fyrste of holy men before this tyme how feruent some were in the loue of god. Also in how hyghe a degree of loue some were vysyted in y ^e swetenes of cryst But it may be so that it is full harde for the more partye of men & women to come to so hyghe a degree of loue / therfore after the shewynge of suche hyghe de­grees of loue somwhat I wyll wryte to other of sym­ple knowynge how they sholde loue god / as that gra­cyous god wyll gyue me grace.

B ¶How men somtyme loued god / & how holy men somtyme were vysyted with swetenes in the loue of almyghty god.

I Fynde & rede of oure holy faders in olde tyme that for the loue of god they forsoke the worlde and all worldely thynges and lyued in wyldernes by grasse & by rotes / suche men were feruent in the loue of god. But I trowe there ben but fewe or elles none that folowen them now / for we fynde not by goddes lawe or heste that we sholde loue so. For all be it they were kepte & susteyned so it was moost by the myght and grace of god / as no goodnes may be without hȳ yet I trowe they lyued so moche by y ^e strength of kynde that was in man tho dayes. I wyll not coūseyll the to lyue as they dyde / for thou mayst by other maner lyuynge come to the loue of god / as thou shalt se afterwarde. ¶I fynde also furthermore of other ful holy men of ryght late tyme whiche lyueden a ful holy lyfe and toke theyr lyuelode as feblenesse of man asketh now in our dayes. Some of these men as I haue her­de and redde were vysyted by the grace of god with a passynge swetenes of the loue of cryste / whiche swe­tenes for an exāple they shewed afterwarde by theyr wrytynge to other men folowynge / yf ony wolde trauayle to haue that hyghe desyre or degree of loue. This loue whiche they haue wryten to other is departed in thre degrees of loue / whiche thre degrees they hadden one after an other standynge stablysshed in theyr desyre / and suffrynge pacyently for the loue of god many trybulacyons & temptacyons tyll they co­me by holy contemplacyon to y ^e hyghest degre of loue [Page] of tho thre. By this I suppose he that hath grace to come to the fyrst may by goddes helpe come to the se­conde / & so with a feruent desyre & good perseueraunce he may come to the thyrde. Shortely I wyll shewe here these degrees of loue / for by cause all men and women that sholde rede this haue not knowynge of theym / ne neuer herde speke of suche degrees of loue before tyme. ¶Degrees of hyghe loue. .i. ¶The fyrste loue is so feruent that no thynge whiche is contrary to goddes wyll may ouercome that loue / welth ne wo helthe ne sykenes. Also he y ^t hath this loue wyl not make god ones angry for all the worlde withoute ende / but rather suffre all the payne that myght come to ony creature than ones wylfully dysplease his god in thought or dede. .ii. ¶The seconde loue is more feruent for y ^• is so stronge / that what man loueth in that degre all his thought herte & myght is so en­tyerly so besely & so perfyghtly stablysshed in Ihesu cryste that his thought cometh neuer from hym but whan he slepeth. .iii. ¶The thyrde degre of loue is hyghest and moost wonderfull / for what man co­meth to that loue / all comforte and all solace is closed oute of his herte / but onely the Ioye of Ihesu cryste / Other Ioye may his herte not receyue for swetnesse that he hath of the Ioye euermore lastynge. This loue is so brennynge & so gladynge that who so hath that loue may as well fele the fyer of brēnynge loue in his soule / as an other man may fele his fynger brenne in erthely fyre. This loue may well be called a brennynge loue. And yf men had suche swetnesse in the loue of god of so late tyme I suppose wel y ^t y ^e same we may haue now by the gyfte of god yf we were as feruent [Page] in loue as they were. But these degrees of loue ben set vpon so hyghe loue to god / that what man sholde ha­ue the fyrst of these thre / behoued that he were a sad contemplatyf man or womā. And by cause mankynde is now & euermore the lenger the febler or perauē ­ture more vnstable / therfore vnethes sholde we fynde now a sad contemplatyfe man or woman. Men of relygyon haue taken dyuerse habytes of contemplatyf lyfe. Men & womē also that ben enclosed as it semeth lyuen a cōtemplatyfe lyfe / & so w ^t goddes grace they do so for the more partye. But for to speke of hyghe contemplatyfe lyfe as holy men lyued before this ty­me it semeth there ben ryght fewe. Therfore I trowe that I may sykerly say that fewe there ben now that wyl or may trauayle now to haue suche hyghe degrees of loue as I haue reherced before. Neuertheles what so euer thou be that redest or herest this / be neuer to slower to trauayll. For yf thy desyre be sette feruently & louyngly holdynge the vnworthy to haue so hy­ghe a ghoostly gyfte before an other man / & puttest thy desyre to goddes dysposycyon trustyngly he wyll dyspose that is best for the / whether thou haste thy desyre or haue it not. But it is fyrst nedefull to y ^e that thou haue other thre degrees of loue that the same holy men wrote in theyr treatyse / whiche be not of so hyghe a degree as tho that be reherced before. .i. ¶The fyrst degree of these is / whā a man or a womā holdeth the commaundementes of god & kepeth hym selfe out of dedely synne / & is stable in the fayth of holy chyrche. Also whan a mā wolde not for none erthe­ly thynge dysplease god / but truly standeth in his degree whether he be religyous or seculer. In this ma­ner [Page] euery man behoueth to loue his god that wyll be saued / therfore I counseyll the to haue & kepe this loue or thou clymbe to ony hyer degree. .ii. ¶The seconde degree is whan a man forsaketh all the worlde for the loue of god / that is for to saye his fader his moder & all his kynred & foloweth cryst impouerte. Also standeth nyght & daye / how clene he may be in herte howe chaste in body / how meke & buxom / howe clene in all vertues / & hate all vyces / so o that all his lyfe be ghoostly & none thynge flesshely. iii. ¶The thyrde degree is hyghest / for that is a ful contemplatyfe lyfe as whan a mā or a womā loueth for to be alone from all maner noyse. And whan that he is saddely sette in this lyfe and in this loue with his ghoostly eyen than may he se in to the blysse of heuen. And than his eyen be soo enlumyned and so clere lyghted with grace of ghoostly loue and also thrugh kyndeled with the gra­cyous fyre of crystes loue that he shall haue a maner of brennynge loue in his herte euermore lastynge and his thought euermore vpwarde to god. ¶Thus as I haue reherced god hath vysyted his seruauntes gy­uynge theym a specyall sauour lo toue hym by theyr holy lyuynge. Many other men and women there be whiche please god full well standynge truely in theyr degree as men & women of the worlde / both lordes & ladyes & other husbonde men women & wyues. For al be it they may not come to suche hye contēplatyfe lyfe it suffyseth them to haue the fyrst degree of these thre whiche I reherced last / for that euery man is bounde to kepe. ¶Yf thou desyre to haue an hygher degre of loue in to the worshyp of god / trauayle as other men dyde & aske helpe and grace with good perseueraūce [Page] yf it please god to performe thy wyll & brynge the to thy purpose. But for as moche as there be many that haue not a sadde grounde ne but lytell felynge how they sholde loue and drede god / whiche is spedefull & nedefull for all men to knowe. Therfore to suche as be not knowynge I wyll shewe fyrste in what maner they sholde loue & drede god / that they may be y ^e mo­re stable in the loue of god. After that I shall shewe by the grace of god foure degrees of loue / whiche eue­ry crysten man relygyous & seculer sholde holde and kepe & may performe for the more partye yf his wyll be feruently set to the loue of god. ¶Now than as I sayd I shall in the begynnynge with the helpe of god wryte & shewe somwhat of the drede of god / that shal be to his worshyp & proufyte to the reder.

C ¶What is drede / and how a man sholde drede god.

I Rede that y ^e drede of god is begynnynge of wy­sedom. ¶Drede as clerkes haue wryten before this tyme is in many maners. But I suppose thre kȳ des of drede bē moost nedefull for to knowe. The fyrst is drede of man or drede of the worlde. The seconde is called drede of seruage. The thyrde is called a cha­sted drede or a frendely drede. .i. ¶The fyrst whiche is drede of man or of the worlde is / whan a man or woman dredeth more the punysshynge of the worlde as betynge the body or prysonynge than the punysshynge of the soule. Also whan a man dre­deth more to lese his temporall goodes in this pas­synge worlde than to lese the blysse without ende / this [Page] [...] [Page] [...] [Page] drede is coūted for nought / for god almyghty forbad this drede whan he sayd thus. Dredeth hym not that may slee y ^e body / but rather drede hym that may sen­de the body & soule in to euerlastynge fyre. .ii. ¶And the seconde drede whiche is the drede of seruage / is whā a man withdraweth hym or absteyneth hȳ fro synne / more for drede of the payne of helle thā for loue that he sholde haue to god. Euery suche mā what goodnes he doth it is not for drede to lese euerlastȳge blysse whiche he desyred not / but for drede onely of suffrynge of grete paynes whiche he dreded sore this drede suffyseth not as thou shalt see afterwarde / but yet it may be good & proufytable. .iii. ¶The thyr­de drede whiche is called a chaste or a frendely drede is / whan a man dredeth the longe abydynge here for grete desyre that he hath to be with god. Also whan he dredeth that god wyll go fro hym / as peraduenture he withdraweth his grace fro hym. Also whan he dredeth to dysplease god for the grete loue & desyre y ^t he hath for to please god / suche drede cometh of loue & that pleaseth moche god. Take than hede how here be reherced thre maner degrees of drede / fle the fyrst for it is not proufytable. The seconde may be proufytable / for some men there be whiche drede god by cause they sholde not be sente into hell to brenne there w ^t the deuyls in euerlastynge fyre. This drede may be good for by this waye they may come in to the loue of our lorde god as by this waye that I shall shewe. All be it that thou drede our lorde god onely for payne yet louest thou not god whome y ^u dredest / thou desyrest not yet goodnes of vertues / but thou withstandest y ^t wyckednes of vyces / whā thou withstandest the wyckednes [Page] thou begynnest to desyre goodnes. Whā thou desyrest goodenes & vertues / than cometh in to the the thyrde maner of drede / whiche is called as I sayd a chast or a frendely drede. For than thou dredest to lese the goodnes & grace that god hath put in y ^e / thou dredest thā also to lese the blysse that is ordeyned for the / & so by this thou shalt drede god that he forsake not the / whan thou dredest god in this maner thenne hast thou hym sykerly with the / & so for his loue thou shalt desyre to be with hym. Thus mayst thou well knowe how drede of god may brynge the in to the lo­ue of god / yf thou loue god than thou hast wysedom / so thus the drede of god is the begynnynge of wyse­dom. Take hede than and drede god in the maner as I haue reherced / for yf thou drede wel god thou shalt not be slowe in his seruyce. He that dredeth well god leueth no goodnes vndo whiche he may do to the pleasure of god. Yf thou drede god thou wilt kepe his commaundementes / and the drede that thou hast to god shall brynge the in to euerlastynge sykernes where y ^u shalt neuer drede. Of the drede of god wexeth a gre­te deuocyon and a maner sorowe with full contrycōn for synnes / thrugh that deuocōn and contrycon thou forsakest thy synnes / and perauenture somwhat of thy worldely goodes. By that forsakynge thou lowest the to thy god & comest in to mekenes / thorugh meke­nes thy flesshely lustes ben destroyed / by y ^e destruccōn all vyces be put out & vanysshed awaye / by puttynge out of vyces than vertues begyn to wexe and spryn­ge. Of the shynynge of vertues the clennes of the herte is purchased. By clennesse of thy herte thou shalte come to full possessyon of the holy loue of Cryst. By [Page] these wordes thou mayst knowe howe y ^u shalte drede for loue / & how thou mayst come to loue thrugh drede of god. But the more loue encreaceth in the / the more drede gooth from the / so that yf thou haue grace to come to a feruent loue thou shalt but lytell thynke on drede for the swetnesse that thou shalt haue in the lo­ue of god. but yet be thou neuer so parfyte it is nede­full that thou drede discretely as longe as thou art in this worlde / for as moche as I sayd thou mayst come to loue yf thou drede god / see now furthermore what is charyte & loue to god. How & in what maner thou shalt loue hym / why thou shalt loue hym. How y ^u shalt knowe whan god of his mercy graūteth the that grace to conne loue hym.

D ¶What is charyte and how & why thou shalt lo­ue thy god. ¶Of foure degrees of loue / & in the fyrst ben fy­ue poyntes. ¶Ordeyned loue.

CHaryte as I rede is a loue that we sholde haue to god / for as moche as he is almyghty god. also charyte is a loue wherby we sholde loue our neyghbour as ourselfe for god. And these be two prȳcypall cōmaūdemētes of god. The fyrst longeth to y ^e loue of god / whiche is y ^e gretest cōmaundement of y ^e lawe of god. The seconde longeth to y ^e loue of thy neyghbour and this is lyke to the fyrst / & thus thou hast what is charyte and loue. See now how thou shalt loue god / thou shalt loue god with all thy herte / all thy soule / & with all vertue as thus. Whan y ^u puttest away from the or withstandest with all thy power all thynge that [Page] is pleasynge or lykynge to thy flesshe for the loue of y ^e blessyd flesshe of cryste / than thou louest hym with al thy herte & al thy soule. Of this mater thou shalt her more afterwarde / but se now ferthermore how thou shalt loue hȳ. ¶The causes why thou shalt loue god ben without nombre hauȳge rewarde to his benefaytes / but two causes we haue pryncypally aboue other One is for he loueth vs fyrst with all his herte and al his soule swetely & strongely. Swetely whan he toke flesshe & blood & became mā for oure loue. Strongly whan he suffred deth for loue of man. The seconde cause is / for ther is no thynge that may be loued mo­re ryghtfully ne more proufytable. More ryghtfull is there none than the loue of hym that made man and deyed for man. More proufytable thynge is there no­ne that may be loued than almyghty god / for yf we loue hym as we be bounde / he wyll gyue vs Ioye and blysse without ende / where no thynge lacketh but all thynge is plenteuous and euerlastȳge. Se now how thou shalt knowe whā god putteth grace in the for to knowe loue. Whan the trauayle whiche thou hast for the loue of god is lyght & lykynge to the / than thou begynnest to haue sauour in the loue of god. For ther is no maner trauayle greuous ne trauaylous to hym y ^e loueth god feruently & trauayleth wylfully for the loue of god. ¶Also stedfast loue feleth no bytternesse / but all swetenesse / for ryght as bytternesse is syster to the vyce of hatred / right so swetnesse is syster to y ^e vertue of loue so that in loue is all swetnesse. ¶Also the trauayle of louers may be in no maner trauaylous negreuous. For ryght as hawkers & hunters whateuer trauayle they haue it greueth them not for the loue & [Page] lykynge that they haue in theyr game / ryghth so what thynge it be that a man loueth & taketh vpon hym a trauayle for that thynge that he loueth or elles it is no trauayle / and yf it be trauaylous it lyketh hym to haue trauayle for y ^t thynge whiche he loueth. Take than good hede of these wordes / for yf thou loue god thou wylt gladly trauayle & suffre for y ^e loue of god / yf thy trauayle semeth than lyght to the / or ellys yf thou lo­uest or desyrest gladly to haue trauayle for the loue of god thou mayst wel knowe that god of his grace hath put in the a begynnynge to come to loue. Whan thou hast suche a gracyous begynnynge withdrawe not y ^e loue from hym for no maner dysease that may fall to the. For many men & women there be that whyle they be in prosperyte / that is to say / whyle they be in welth & in rest gladly they wyll shewe loue to god suche as they can. But yf god sendeth hym ony dysease or ony maner of chastysynge anone her loue swageth & that is no sadde loue. For who so loueth trustyngly & sad­ly he loueth as well in his aduersyte as in prosperyte / for what god sendeth to vs it is for our proufyte / therfore be it helth be it wo y ^t he sendeth we sholde hertely thanke hym & not withdrawe our loue from hym for no nede that he hath to our loue / but for grete profyte that we sholde haue to loue hym / & for his grete goodnes that he wyll chastyse vs here all for our better. Thus than haue I shewed in fewe wordes what is charyte & loue to thy god / howe thou shalt loue hym / why thou shalt loue hym / and how thou shalt knowe whan thou hast grace to conne loue hym. Lerne than thus to loue & se now ferther more what proufyte and grace cometh of loue. ¶In the loue of god ben fyue [Page] gracyous thynges Fyre / lyght / hony / wyne / & sonne.

1. ¶The fyrst is fyre clensynge the soule of all maner vyces thrugh holy medytacyons. .ii. ¶The se­conde is lyght shynynge in the soule with clerenes of vertues thorugh holy prayers. .iii. ¶The thyrde is hony makynge swete the soule whan he hath in myn­de the benefaytes & y ^e grete gyftes of god almyghty / & yeldynge to hym thankynges. .iiii. ¶The fourth is wyne fulfyllynge y ^e soule with a grete gladnes tho­rough a swete contemplacyon. .v. ¶The fyfth is a sonne makynge the soule clere with a shynynge lyght in myrthe withouten ende & gladynge the soule with an easy herte in Ioye & blysse euermore lastȳge. Thus thou mayst see what proufyte he shall haue that can well loue. God than of his grete grace graunte vs hȳ so to loue as it is moost to hym pleasynge. Amen. ¶Now ferthermore I wyll shewe to the as I sayd before / foure degrees of loue whiche thou mayst kepe & easely come to one after an other yf thou haue good wyll.

E ¶The fyrst is that thou shalt loue thy flesshe onely that it be susteyned.

THe fyrste poynte is as I sayd thou shalt loue thy flesshe onely that it be susteyned as thus. Thou shalt take mete & drynke clothȳge and al other thynge that is nedefull to thy body / in resonable ma­ner to kepe thy body in his estate in comforte of thy soule to trauayle & contynue in the seruyce of god / & not for to nourysshe thy flesshe in lust & lykynge with dyuerse delycate metes & drynkes / for ther of cometh foule stynkynge synne & many bodyly sykenes / namely whan ther is to moche excesse. This wytnesseth an holy clerke & sayth / they that delyted them in lustes of the flesshe they haue ful often many dyseases in theyr flesshe. ¶Also as I rede a soule that is wonte to delytes of the flesshe gadreth togyder many fylthes and wyckednes. Thou mayst also do no exces / for yf thou vse the to excesse / thou fallest in to the vyce of gloto­nye / whiche thou knowest well is dedely synne. Of y ^e synne I rede thus / where y ^e vyce of glotony reygneth in ony man he leseth y ^e ghoostly strength yf he had ony before. And but yf the wombe of glotonye be swaged all his vtues ben cast downe / therfore loue thy flesshe to sustentacyon & not to delytes & to excesse / for here thou mayst well knowe & se that it is good & nedefull to flee delycacyes. But thou shalt vnderstande here y ^t I counseylle the not to forbere ony mete or drynke in specyall / for the vyce of delycacye is not in the mete / but in y ^e lust that thou hast in mete / therfore sayth an holy clerke. Often we take deynte metes without blame / & somtyme other metes and comyn to euery man [Page] not without gylte of cōscyence. So thus it semeth wel whan we take ony mete for delyte more than for sustenaūce we offende god / therfore flee delytes & lustes of mete & drynke and loue thy flesshe onely that it be su­steyned / & than thou hast the fyrst poynte of this de­gree of loue.

F ¶The seconde is thou shalt loue the worlde to no superfluyte.

THe seconde poynte is thou shalt loue the worlde to no superfluyte. As thus yf thou loue god thou shalt not desyre ne loue vanytees of the worlde / ne worldely goodes more than y ^e nedeth. Yf god hath ordeyned the to an hyghe degree in the worlde / as for to be a lorde or a lady / or for to haue ony soueraynte ghoostly or worldely / by reason reuerence must be done to the more than to an other man or woman. For after that the fyrst man Adā was inobedyent to goddes cōmaūdement it was ordeyned by almyghty god that man sholde be subgect to mā. Also for as moche as y ^e people must haue gouernaūce / therfore it is reason to do reuerence to them that haue power & gouernaūce aboue other. But all be it y ^t y ^u be grete & worldely wor­shyp must be do to the / loue it not ne desyre it not but mekely yelde all y ^t worshyp to god whiche myght ha­ue made the a subget there he hath ordeyned the a lorde or a souerayne / & thrugh that lownes thou shalt haue some grace to withstande y ^e desyre of worldely va­nytees. I saye ferthermore / yf thou loue the world to none superfluyte / y ^u shalt not desyre ne loue worlde­ly good more than the nedeth. As thus thou knowest [Page] well ynough in thy begȳnynge whether thou art lord or subgect / poore or ryche / holde the apayde with thy degree so that thou haue thy sustenaunce / & desyre to be no greter / but onely as goddes wyll is & as he wyll dyspose for the. Yf thou holde the not payde with that that god hath sente to the and to thyn a resonable ly­uelode / but euer desyrest for to be greter and greter in the worlde than thou louest the worlde to superfluyte for thou desyrest more than thou nedest & soo by that foule desyre thou fallest in to the vyce of couetyse whi­che is repreued by goddes lawe as a foule dedely synne. This synne is full peryllous / for I rede where that the synne of couetyse is in a man y ^t man is made sub­gect to all other vyces. I fynde also that couetyse and pryde be as it were one vyce or one wyckednes / in so moche that yet where pryde reygneth there is couetyse / & where couetyse reygneth there is pryde / this vy­ce is so wycked & so greuous & as longe as it reygneth in ony man he shal haue no grace for to drawe to god warde. This wytnesseth well a full holy clerke saynt Gregorye & sayth thus in an Omelye. That in none other wyse we may ne can neuer come ne drawe to y ^e begynner & maker of all goodnes / but that we caste awaye frome vs the synne of couetyse whiche is rote of all euylles. Than it semeth well yf thou wylt come to the loue of god thou must flee the synne fo couetyse ¶Thre thynges there be in the worlde as I rede whiche men desyre aboue all other worldely thȳges The fyrst is rychesse. The seconde is lustes. And y ^e thyrde is worshyp. Of rychesse cometh wycked dedes. Of lustes cometh foule dedes. And of worshyp cometh va­nytees. Ryches engēdreth couetyse. lustes noryssheth [Page] glotonye & lecherye / & worshyp noryssheth boost & pryde. Thus thou mayst knowe what peryll it is to loue the worlde more than nede is / & than thou shalt kepe the seconde poynte of this degree.

G ¶The thyrde is thou shalt loue thy neyghboure for god.

THe thyrde poynte is howe thou shalt loue thy neyghboure for god / to this thou arte bounde by the cōmaundement of god where he cōmaundeth & sayth / thou shalt loue thy neyghboure as thy selfe / yf thou shalt loue hym as thy selfe nedes thou must lo­ue hym / thou shalt loue hym also for god. Of this lo­ue speketh saynt Austyn & sayth / thou shalt loue god for hymselfe with all thy herte / & thy neyghboure for god as thy selfe / that is to saye / loke where to and for what thou louest thy selfe so thou shalt loue thy neyghboure. Thou shalt loue thy selfe in all goodnesse & for god / ryght so thou shat loue thy neyghboure for god & in all goodnes but in none euyll / therfore sayth the same clerke. He that loueth men y ^t is to saye his neyghbours he loueth or sholde loue them for they ben good & ryghtfull or els that they may be good & ryghtfull / & that is to saye thou shalt loue them in god or els for god / & in this maner euery man sholde loue hymselfe Also of the loue of thy neyghbour I rede whan thou forsakest a synguler prouffyte for y ^e loue of thy neyghbour thā y ^u louest thy neyghbour. Also thou louest thy neyghbour as thy selfe whā thou doost hym no harme but desyrest the same goodnes & prouffyte ghoostly & bodely to hym that y ^u desyrest to thy selfe. Loue thus [Page] thy neyghbour or els y ^u louest not god. To this accor­deth an holy clerke & sayth. By the loue of god the lo­ue of thy neyghbour is purchased / & by y ^e loue of thy neyghbour the loue of god is nourysshed / for he y ^t ta­keth no hede to loue his neyghbour he can not loue his god. But whan thou hast fyrste sauour in loue of thy neyghbour / than thou begynnest to entre in to y ^e loue of god. Loue thus thy neyghbour for god & thā thou kepest the thyrde poynte of this degree of loue.

H ¶The fourth is thou shalt loue thy frende for his good lyuynge.

THe fourth poynte is / thou shalt loue thy fren­de for his good lyuynge. Yf thou haue a frende that is of good lyuynge / thou shalt loue hȳ in double maner / for he is thy frende and for the goodnes that is in hym / yf he be not good of lyfe but vycyous thou mayst loue hȳ but not his vyces. For as I rede parfy­te frendshyp is whan thou louest not in thy frende y ^t sholde not be loued / and whan thou louest in hym or desyrest to hȳ goodnes whiche is to be loued. As thus though it be so y ^t thy frende lyueth so folysshly thou shalt not loue hym foly lyuynge but that he may by goddes grace amende hym and be parfyte in lyuynge For what man it be y ^t loueth hymselfe in folye he shal not prouffyte in wysedom. Also the same clerke sayth in an other place loueth not the vyces of your frēdes yf ye loue your frendes. Loue than thy frende for his good lyuynge / & than thou shalt kepe the fourth poynte of this degree of loue.

I ¶The fyfthe is thou shalt loue thyn ennemye for the more mede. ¶In the seconde degree of loue ben thre poyntes ¶Clene loue.

THe fyfth poynte is thou shalt loue thyn enne­mye for the more mede. A grete dede of cha­ryte it is & medeful to forgyue them y ^t haue trespaced ayenst vs w ^t all our herte. ¶It is but lytell goodnes & full lesse mede to be wel wyllynge to hym that doth the no harme / but it is a grete goodnes & a greter me­de that thou be well louynge to thyn ennemye. And y ^t thou do good & wyll good with all thy power to hym that doth euyll or is in wyll to do euyll to the with all his power. Of this mater speketh an holy clerke and sayth. It is holden a grete vertue amonge worldely men to suffre pacyently theyr ennemyes / but it is a greter vertue a man to loue his enemye / for that ver­tue is presented as for sacrefyce before the syght of almyghty god. Also to this purpose accordē the wordes of cryst where he sayd to his dyscyples. Loue your ennemyes / do good to theym that hate you / & praye for them y ^t pursye we you to dysease / & for them y ^e despyse you that we may be the chyldren of the fader in heuē. Loue than thyn enemye for y ^e more mede yf y ^u wylt kepe y ^e fyfth poynt of this fyrst degree of loue. ¶Shortly thus ben declared to the the fyue poyntes of y ^e fyrst degree of loue. In the fyrste yf thou take good hede thou art warned and counseyled for the loue of god / and as thou art bounde by all crysten lawes to with­stande the synne of glotonye & al other flesshely lustes In the seconde poynte to withstande y ^e foule vyce of [Page] couetyse pryde & all other vanytees of the worlde. In the thre last poyntes to loue thy neyghbour thy fren­de & all other men for the loue of god and for the more mede. Loue than god in this fyrst maner of loue / and thou shalt thrugh his grete grace yf thou wylt come to the seconde degree of loue.

K ¶The fyrste poynte is thou shalt loue no vyce with vertue.

THe fyrst poynte is / thou shalt loue no vyce w ^t vertue. As thus what euer thou be in mannes syght / beware that thou be not vycyous Inwarde in thy soule vnder colour of vertues whiche y ^t she west o­penly. Our ghoostly ennemye y ^t fende hath many subtyltees to dysceyue mankynde. But amonge all this it is a grete dysceyte / whā that he maketh a vyce lyke to vertue & vertue lyke to vyce. This thou mayst see by ensample. For all be it that mercy is a grete vertue where y ^t it is kepte & in y ^e worshyp & in y ^e name of god yet it is vycyous where it is do in worshyp of man & not of god. Also where vertue of ryght wysnes is tourned in to vyces / whan it is do for worldely couetyse or els for anger or inpacyence. The vyce also of pryde is hyd somtyme vnder mekenesse. As whan a man loweth & meketh hymself in speche and in berynge to be [Page] holde meke & lowely. Pacyence also semeth in many a man whan there is none. As whan a man wolde take vengeaunce yf he myght for the wronge that is do to hym / but for he may not / or els he hath no tyme to wreke hym on his enemye / for that cause he suffreth & not for the loue of god By these ensamples & many other thou mayst well knowe that vyces somtyme be lyke to vertues. To this accordeth saynt Iherom & sayth thus. A grete & an hyghe connynge it is to knowe vyces & vertues for all be it that vyces & vertues be cō ­traryous / yet they be so lyke that vnnethe the vertue may be knowe from the vyce / ne y ^e vyce fro the vertue Beware therfore & loue so sadly vertues without ony faynynge that y ^u hate all maner vyces / and so y ^u mayst kepe the fyrst poynte of this degree of loue.

L ¶The seconde is y ^u shalt hate all euyll customes.

THe seconde poynt is thou shalt despyse all euyl customes. A grete peryll it is to haue an euyll dede in custome. For as I rede / synnes be they neuer so grete ne so horryble / whan they be drawe in to custome they seme but lytell to theym that vse suche synne in custome / in so moche that it is to them a grete lykȳ ge to tell and shewe theyr wyckednes to al other men without ony shame. Of this & suche vsage speketh an other holy clerke & sayth. Whan synne cometh so in vse that the herte hath a lust & a lykynge ther in / that synne shall ful fayntly be withstande. For whan a synne is brought in to custome it byndeth sore the herte & maketh the soule bowe to hym that it may not ryse a­gayne & come in to the ryght waye of clene lyfe. For [Page] whan he is in wyll to ryse / anone he slydeth & falleth agayne. For this sayth the same clerke in an other place. Many there be y ^e desyren to come out of synne / but for as moche as they ben closed in the pryson of euyll custome they may not come out from theyr wycked lyuynge ¶Also to this purpose I rede that he y ^t vseth hȳ not to vertue in his yonge age he shal not conne with stande vyces in his olde age. Thus y ^u mayst well se y ^t yf thou be vsed in ony synne it wyll be full harde to w ^t stande it. And but thou leue all maner synne to thy power y ^u hast none clene loue to thy god / therfore with stande all maner synne & take none in custome / thā y ^u shalt kepe the seconde poynt of this degree of loue.

M ¶The thyrde is thou shalt not sette lyght by synne be it neuer so lytell. ¶In the thyrde degree of loue be fyue poyntes. ¶Stedfast loue.

THe thyrde poynte is / thou shalt not sette lyght by synne / as thus. What euer synne it be lytel or grete / drede it ryght dyscretly in thy cōscyence and set not lytell there by. For as I rede what man y ^t pas­seth mesure in takynge of his lyuelode as often more than hym nedeth that mā offendeth god / this semeth to many men full lytell trespas. But this holy man saynt Austyn sayth. It is no lytell synne for as moche as we trespas euery daye there in for the more partye In as moche as we synne therin euery day we synne therin often / & by that we multeplye our syn̄es & that is full peryllous / therfore it is full nedeful to drede al suche venyall synnes & sette not lytell by theym. Also [Page] venyall synnes be they neuer so lytell / they be moche to be dradde. As the same clerke sheweth by ensample of lytell bestes where they be many to gyder / be they neuer so lytell yet they slee & do moche harme. Also y ^e granes of sande be full lytell / but yet where a shyp is ouer charged with sande it must nedes synke or drenche. Ryght so it fareth by the synnes be they neuer so lytell they be full peryllous. For but yf a mā be rather ware & put theym awaye they shall make hym for to synne deedly. Therfore yf thou wylt haue a clene loue to god / charge in thy conscyence euery synne lytell & grete & withstand in the begynnynge & put it out as soone as god wyll gyue to the grace with contrycyon confessyon & som almesdedes. And than thou shalt kepe the thyrde poynte of this degree of loue. Here is reherced the mater of these poyntes. ¶ Thus ben declared the thre poyntes of the seconde degre of loue. In the fyrste thou art counseyled to loue all vertues and hate all vyces. In the seconde poynte that thou haue no synne in vsage but that thou voyde it soone & that thou hate all other euyll custome. In y ^e thyrde poynt that thou art not to lyght of conscyēce / but that thou beware & drede euery synne lytell & grete by counseyl of thy confessour. Yf thou kepe thus these poyntes for the loue of god than thou louest god in the seconde degree of loue / that is to saye in a clene loue. Loue than saddely in this degree / & by goddes grace thou shalt the soner come to the thyrde degree of loue.

N ¶The fyrste is thou shalt loue god with all thy desyre.

THe fyrste poynt is thou shalt loue god with all thy desyre / thou mayst not loue stedfastly but thou loue with all thy desyre. An holy desyre it is to desyre the presence of almyghty god for the grete loue that thou haste to god. Suche an holy desyre is soo acceptable to god as I rede / that what man hathe a grete desyre all be it he speke not with the tonge / he cryeth full loude with the tonge of his herte. And that not desyreth how euer he loueth to our syght outwarde / or speketh to our herynge he loueth not in his hert & as a dombe man he is to fore god whiche may not be herde. Of suche holy desyre I rede also the lenger that loue lacketh whiche is so sore desyred y ^e more fer­uent is his desyre whiche abydeth & that desyre begȳ neth to brenne thorugh strength of y ^t desyrynge loue / in so moche that though the body or the flesshe fayle y ^t desyre is nourysshed & encreaced. To this accordeth saynt Gregorye & sayth / holy desyres wexen & encreasen in taryenge & abydȳge / for where desyres fayle in abydynge there is no sad desyre. Thus than loue god stedfastly with all thy desyre / & so thou shalt kepe the [Page] fyrste poynte of this degree of loue.

O ¶The seconde is thou shalt in the begynnynge of thy werkes thynke on the worshyp & drede of god

THe seconde poynte is what euer thou do thynke vpon the worshyp & drede of god. If thou kepe this thou shalt the more sykerly lyue to goddes pleasure. For what dede thou art in wyll to perfour­me in worshyp of god thou mayst be syker of grete mede. Also yf thou drede god thou art aferde for to do o­ny thynge that sholde be dyspleasynge to hym / & for as moche as y ^u dredest thou doost it not. Soo by that drede thou leuest that thynge vndo whiche shold tourne the in to grete peryll of thy soule yf it had ben per­fourmed in dede. By this thou mayst wel knowe that it is full spedfull to thynke in y ^e begynnynge of all thy werkes vpon the worshyp & drede of god. To this accordeth the techynge of saynt Poule where he sayth thus. What euer ye do in worde or in dede / do it in the name of our lorde Ihesu cryst. For he that begynneth all thynge in y ^e name of almyghty god he begynneth in the worshyp of god. Loue thā so stedfastly almygh­ty god / that what euer thou shalt do thynke fyrst in y ^e worshyp & drede of god / & thus thou shalt kepe the seconde poynte of this degree of loue.

P ¶The thyrde is thou shalt do no syn̄e vpon trust of other good dedes.

THe thyrde poynt is thou shalt do no synne vpon trust of other good dedes. What man that [Page] synneth wylfully he neyther loueth ne dredeth god. Yf thou synne vpon trust of ony goodnes wylfully thou synnest so in y ^t y ^u louest not stedfastly. ¶To this purpose I rede also that he is full vnkynde that is full of vertues & dredeth not god. Also a grete folye & a grete pryde it is for to synne vpon trust of ony good de­des. For be thou neuer so full of vertues or goodnes / vnkyndnes to thy god may destroye all tho vertues More vnkyndenes mayst thou not shewe thā dysplease god wylfully / whiche is begynner and gyuer of all goodnes / beware therfore & flee suche vnkyndnes / & do no synne vpon trust of other good dedes. Of suche vnkyndenesse also it is nedefull for to beware / for the more acceptable thou art to god thorugh thy good lyuynge / y ^e more culpable shalt thou be yf that thou fall agayne in to synne and in to euyll lyuynge. ¶And of this thou hast ensample of Adam. For as moche as he was fulfylled fyrst with goodnes / therfore his trespas was moche the more whan that he fell in to synne. ¶Also I rede y ^t it is but a sclyder hope where a man synneth vpō trust for to be saued / for he that so doth he neyther loueth ne dredeth god. And but yf that we loue and drede god to our connynge or knowynge we may not be saued / therfore it is more spedefull for to drede well than to trust amys. Also it is more prouffy table a man to holde hymselfe lowe & feble than to desyre to be holden stronge / and for feblenes to fal and be lost. Take hede than what goodnes that god put­teth in the and thanke hym mekely & praye hym of contynuaunce / & doo no synne vp trust of other good dedes. And thus thou shalt kepe the thyrde poynte of this degree of loue.

Q ¶The fourth is thou shalt rule the dyscretly that thou fayle not for none feruent wyll.

THe fourth poynt is thou shalt rule the so dys­cretly that thou fayle not to feruent wyll. To kepe this it is nedefull to the to haue the vertue of discrecyon as thus. Yf thou take for y ^e loue of god so moche abstynence wakynge or other bodely penaunce y ^t thou mayst not for feblenes contynue to trauayle in y ^e seruyce of god / than is thy wyll to feruent. For be thy loue neuer so grete god is not pleased whan y ^u rulest y ^t in suche maner that thou mayst not abyde in his seruyce thrugh thy mysrule. Therfore beware and rule the vp reason / take no more vpon the than thou mayst bere / besy not the to folow other stronge men or women of olde tyme in doynge of penaūce otherwyse thā thy strength wyl aske. And gouerne thy lyuynge by good counseyll that thou fayle not thrugh thyn owne folye For almyghty god of his endeles mercy hath ordey­ned heuens blysse to the synfull men thrugh dedes of charyte & of mekenes where they be done in mesure and with dyscrecyon. The deuyll is so enuyous to mā kynde that somtyme he styreth an vnpartyte man or woman to fast more than he may begynne thynges of hyghe parfeccyons hauynge no regarde to his feble­nesse / in soo moche that whan his bodely strength be­gynneth to fayle eyther he must cōtynue that he hath begonne so folysly for shame of men / or ellys vtterly leue all for feblenesse. To this accordeth saynt Au­styn and sayth. Our wycked ennemye the deuyll hath not a more spedefull engyn to drawe the loue of god from mannes herte / than to take vs by his fals sug­gestyon [Page] to loue vnwysely & without reason / that is to saye as I sayd before. To styre vs for to take fastyn­ges wakynges and other bodely penaūces ouer our myght. Take therfore to the dyscrecyon & rule the so dyscretly that thou fayle not for to feruent wyll / and than thou mayst kepe the fourth poynte of this degre of loue.

R ¶The fyfthe is thou shalt not leue thy good lyuȳ ge for feynte ne for temptacyon.

THe fyfthe poynte is / thou shalt not fall fro thy good lyuynge for feynte herte ne for tempta­cyon. To kepe well this poynt it is nedefull to haue a perseueraunt wyll & a stable hert ayenst all temptacyons. Some men there be whan ony heuynesse bodely or ghoostly or whan that ony grutchynge of the flessh cometh to theym / anone they ben so heuy & so full of vnlust that they leue theyr ghoostly trauayle & fal fro theyr good lyuyge / suche men haue no stable ne sted­fast herte. Therfore yf thou wylt loue god stedfastly suffre no heuynes ne dysease ne chaunge thy trauayle ne thy herte fro thy seruyce and loue of god / but take hede of the wordes of almyghty god where he sayth. He is blessyd that is perseueraūt vnto his lyues ende Here of thou hast ensamples of holy martyrs & cōfessours whiche neuer wolde be departed fro the loue of god for all the persecucyon that myght be do to them Also to suche men of feble herte & vnlust speketh saȳt Bernarde and sayth thus. Whan thou art vnlusty or dyseased with heuynesse / haue none vntrust therfore ne leue not thy trauayle / but suffre mekely & aske conforte [Page] of hym that is begynner & ender of all goodnes And all be it that thou haue not suche deuocyon than as in other tymes / thynke well how he that gafe y ^e su­che deuocyon hath withdrawen it for thy defautes as for a tyme / & happely to the more mede / therfore w ^t ­stande all suche heuynes and stande strongely / suffre lowely / & take gladly the chastysynge of god / & euer­more aske helpe & grace. Ferthermore some for defaute of knowynge & for vnstablenes haue fall thorough trauayle of temptacyons / therfore whan thou art soo trauayled with ony temptacyons that shold be lettynge / or els is dredefull to the / chaunge not therfore thy wyll / but stande stedfastly & shewe thy dysease to thy ghoostly fader askynge of hym to gyue the suche coū seyll that may be moost helpynge to thy soule. Yf thou do thus mekely with a ful good wyll to please thy god & to withstande the temptacyons of thyn enemye the grace of the holy ghoost wyll fully fulfyll bothe hym & the / hym for to teche / the for to lerne / & take of hym suche counseyll that shall be moost strength & confor­te to the & confusyon to the deuyl. And so by the helpe of god thou shalt be conforted in suche maner that y ^u shalt not fall thorough trauayle of temptacyons / but euer the lenger the more stable and the more stronge in the loue of god to thy lyues ende. Thus than take hede that thou fall not from thy good lyuȳge for feynte herte ne by temptacyons / and than thou mayst ke­pe the fyfth poynte of this degree of loue. ¶Here is shortly declared the mater of these fyue poyntes. ¶Thus be declared the fyue poyntes of the thyrde degree of loue. In the fyrste thou art taught to loue god w ^t full desyre. In the seconde for to do all thynge [Page] in y ^e worshyp of almyghty god / and euer for to drede god in the begynnynge of all thy werkes. In the thyrde fully to withstande all maner synne / and no synne for to do vpō trust of other good dedes. In the fourth that thou fall not for defaute of dyscrecyon. In the fyfth thou art taught & counseylled for to haue a sta­ble herte and for to withstande all temptacyons that thou fall not from thy good lyuynge. Yf y ^u kepe thus these fyue poyntes than thou hast the thyrde degree of loue / whiche is called a stedfast loue to god. And yf thou loue god stedfastly thou mayst soone come to ꝑ­feccyon / and so by the grace of god thorugh encreace of vertues thou shalt lyghtly come to the fourth de­gree of loue.

S ¶How by encreace of vertues thou mayste come to parfeccyon.

THe fourth degree of loue is called a parfyte loue. An other loue there is all be it I make noo mencyon but of foure / whiche is called moost parfyte loue. Of that loue speketh saynt Austyn & sayth. Charyte is parfyte in some men & inparfyte in some men. But y ^e charyte that is moost parfyte may not be had here whyle we lyue in this worlde. Of the same moost parfyte loue speketh the same clerke thus. In the fulfyllynge of the countre of charyte / that is to saye / in fulfyllynge of heuen where that all is loue and charyte. This commaundement of god shall be fulfylled where he sayth / y ^u shalt loue thy lorde god with al thy [Page] herte / with all thy mynde / and with all thy soule. For whyle ony flesshely desyre is in man god may not be loued with all the herte and fnll mynde. And by this thou mayst knowe that there is a passynge loue whi­che may not be fulfylled in this worlde / and that may well be called moost parfyte loue. But here perauen­ture some man wyll aske / why it is commaundeth / but it myght be performed in this worlde. To that the same clerke answereth and sayth / that it is skyl­full that suche a perfeccyon sholde be commaunded / and this he sheweth by ensample in this wyse. Ryght as no man may renne euen and sykerly but he knowe whether he shall renne. In the same maner noo man sholde knowe his moost parfyte loue / but it hadde be shewed in the commaundementes of god. Yf noo man hadde knowen it no man wolde haue laboured hym to come therto. ¶Now sythen it is so we knowe it well that it is moost parfyte loue we must nedeful loue it and sette vs in a redy waye whyle we be here that wyll brynge vs euen to that moost parfyte loue. A more syker waye is there none in this worlde than the waye of parfyte loue. Wherfore I counsell the to haue this fourth degree of loue whiche is called a parfyte loue that we may come the more sykerly to par­fyte loue. ¶Of parfyte loue speketh Saynt Au­styn and sayth. He that is redy to deye gladly for his brother in hym is parfyte loue. To this acordeth the wordes of Cryste where he sayth. No man hath mo­re charyte in this worlde than he that putteth his soule for his frendes / that is to saye than he that gyueth gladly his lyfe for the loue of god to wynne his fren­des [Page] soule. This loue is the gretest loue in this worlde / & many there be I trowe thrugh the gyfte of god that haue this parfyte loue / but yf it thynke the harde to come to suche an hyghe loue / be therfore not agast. For other parfyte loue there is wherin thou mayst loue parfytly thy god as I fynde by the techynge of an holy clerke where he coūseylleth in this wyse. ¶Yelde we vs to god of whome we be made / and suffre we not theym to haue the maystrye ouer vs whiche ben not of so grete value as we be / but rather haue we y ^e maystrye ouer theym. As thus / lete reason haue the may­strye ouer vyces / lete the body be subgect to the soule and lete the soule be subgect to god / & than is all y ^e parfeccyon of man fulfylled. Thus we sholde lyue by reason as y ^e same clerke sheweth by ensample / For as we put lyuely thȳges before them y ^e be not lyuely. Also as we put wytty thȳges before them that haue no wyttene reason. Also ryght as we putte tho that ben not dedely before theym that ben deedly / ryght so yf we wyl lyue parfytly we must putte proufytable thynges before theym that ben lusty and lykynge. Also put them that ben honest before theym that ben proufytable. Also putte theym that ben holy before them that ben honest. And put all thynges that ben parfyte before them that ben holy. Take hede thā of this / for yf thou wylt lyue after this techynge thā thou mayst lyue parfytely / yf thou lyue parfytely y ^u shat loue parfytely lyue than thus & thou shalt come to parfyte loue. But for as moche as it is full harde to come so sodaynly to suche a parfyte loue / therfore take hede to tho thre degrees of loue whiche ben reherced before / & begynne [Page] to lyue sadly in the fyrste / & than from y ^e fyrst clymbe vp to the seconde / & fro the seconde to the thyrde / & yf thou be sadly stabled vpon the thyrde thou shalt lyghtely come to y ^e fourth where is all perfeccyon / yf thou haue perfeccyon thou shalt lyue perfytely. Begyn thā at the fyrst degree of loue / & so encrease in loue & ver­tues yf thou wylt come to this degree of parfyte loue ¶I rede that some men begȳne to be vertuous / som encreace in vertues / and some be parfyte in vertues. Ryght so it fareth by the loue of god as soone as thou art in wyll & begȳnest to loue god / that loue is not yet parfyte but thou must stande fast & nourysshe y ^t wyll / & yf it be well nourysshed it wyll wexe stronge / & yf it hath full strength than it is parfyte. ¶To this purpose I rede also that no mā may be sodaynly in so hyghe a degree / but euery man that lyueth in good cōuersacion / whiche may not be without loue they must begȳ ne at the lowest degree yf they wyll come to an hyghe parfeccyon. Thus thā good brother or syster whether thou be withstāde all vyces / and gadre to the vertues for the loue of god and encreace in them tyll they ben parfytely stabled in the. And amonge all vertues lo­ke that thou haue a feruent wyll to be besye & deuout in prayers / stande strongely ayenst temptacyons / be pacyent in trybulacyons / & stable in perseueraūt that thou lyue parfytely & so come to parfyte loue. Take none hede of them that set lytell by parfeccyon / as of them that saye y ^t they kepe not to be parfyte / it suffy­seth to them to be lest in heuen / or come within the ya­tes of heuen / these be many mennes wordes & they be peryllous wordes. For I warne y ^e forsothe what man hath not parfyte loue here he shall be purged w ^t paynes [Page] of purgatorye / or ellys with dedes of mercy per­formed for hym in this worlde / and so be made par­fyte or he come to heuen blysse for thyder may noman come but he be ꝑfyte. Beware therfore of suche lyght & foly wordes & trust more to thyn owne good dedes whyle y ^u art in this worlde than to thy frendes whan thou art deed / thynke also this lyfe is but short y ^e payne of purgatory passe all the paynes of the world the paynes of hell is euerlastynge / & the Ioye & blysse of sayntes is euermore durynge. Thynke also ryght as god is full of mercy & pyte / ryght so he is ryghtfull in his domes. Yf thou wylt thynke on these wordes ofte I trust to the mercy of god thou shalt waxe stronge in vertues & withstande so vyces y ^• within a short tyme thou shalt come to a parfyte loue whā god hath so vysyted the that thou can loue hȳ parfytely than shal all thy wyll & all thy desyre be for to come to y ^e loue whi­che is moost parfyte / that is to saye euermore to se al­myghty god in his gloryous godhede euermore with hym to dwelle. But for as moche as we may not come to our desyre / but we begynne somwhat to loue hym here in this lyfe. Therfore almyghty god mercyfull thorugh the besechynge of his blessyd moder Marye graūte vs grace so to loue hym here / y ^t we may come to the Ioyfull & euerlastynge lyfe / where is moost parfyte loue & blysse without ende. Amē. ¶Here is reherced shortly how by encreace of vertues thou mayst come to parfeccyon & what vertues thou shalt loue.

IN this fourth degree of loue / whiche is called a parfyte loue thou art taught and coūseylled to begynne at a lowe degree yf y ^u desyre to haue an hygh [Page] degree as thus. Yf thou wylt haue this fourth degree of loue thou must begynne at the fyrst & so encreace in vertues tyll thou come to parfeccyon. But amonge all vertues & al other poyntes whiche ben reherced before / fyue poyntes there be as me thynketh spedefull & nedefull euery man to haue & kepe y ^t ony good dede shall begynne & brynge to good ende. The fyrste is y ^t thou haue a feruent wyll. The seconde is that thou be besy in deuoute prayers. The thyrde is / y ^t thou fyght strongely ayenst all temptacyons. The fourth is that thou be pacyent in trybulacyons. The fyfth is that y ^u thou be perseueraūt in good dedes. Of these poyntes I spake before in the fourth degree of loue / but for as moche as they be not there fully declared / my wyll is by y ^e helpe of god to wryte more opēly of eche of them one after another / & fyrst to wryte of good wyll for y ^t must be begynnynge & endynge of all good dedes.

T ¶How good wyll is and may be in dyuerse ma­ners.

WYll may be in dyuerse maners / & is good and euyll / besy & feruent / grete & stronge / but for as moche as reasō whiche god hath gyue one­ly to mākynde techeth & sheweth in euery mānes conscyence full knowȳge of euyll wyll / & by cause y ^t good wyll may be in dyuerse kyndes / therfore I leue at this tyme to speke of euyl wyl / & purpose me fully thrugh y ^e techȳge of almyghty god to declare somwhat opēly y ^e vertue of good wyll. I trow wel y ^t euery mā wold be good or wolde do some good dede be he neuer so sȳful & ꝑauēture not chargeth gretly to be good ne besyeth [Page] hym to do good dede. But for as moche as he wolde good I may not saye but he hath a good wyll. So euery man that wyll well be it strongly or feyntly / lytell or grete / and in as moche as he wolde good he hath a good wyll. Neuertheles though this be a good wyll it is worthy lytell or no mede / for it is no feruent ne be­sy wyll. for he desyreth to be good without ony trauayle / & so he suffreth that good wyl passe & chargeth not gretly to be good ne to do good dede. But what tyme he besyeth hym to performe that good wyll in dede / in that he desyreth to be good & besyeth hȳ to do good though he haue not fully his purpose ne may not performe his wyll in dede / yet there is a feruent wyll & a besy wyll & I hope a medeful wyll. So that what mā desyreth to be good & to do good dede & therto besyeth hym to performe that wyll in dede of hym it may wel be sayd that he hath a feruent wyll / yet is y ^t wyll but lytell acounted & feble hauynge rewarde to a grete & stronge wyll. But what tyme thou hast performed in dede that thou hast so feruently wylleth thā thou hast a grete & a stronge wyll / so that of euery man that is in wyll to be good or to do good dedes whan he performeth that wyll in dede it may be sayd sothly of hym y ^t he is a man of a grete and a stronge wyl. To this acordeth saynt Austyn & sayth hus. He that wyl do the cō maūdementes of god & sayth he may not but he hath a good wyll / but that wyll is but lytell & feble / for he may do & kepe the cōmaundementes whan he hath a grete & astronge wyll. As who sayth what man hath a grete & a stronge wyll may kepe the cōmaundementes of god / and but he kepe them he hath no grete ne stronge wyll. Yf thou wylt thou mayst kepe the com­maundementes [Page] of god / yf thou kepe them thou shalt be good & do good / so yf thou wylt y ^u mayst do good & be good. But yet somtyme & ofte it talleth that by the grace of the holy ghoost we wyl do somwhat w ^t al our herte to the worshyp of god that is not in our myght ne power to performe in dede / whan our wyll is sette in this maner the goodnes of god is so moche that he receyueth that wyll as for dede. Of this saȳt Austyn bereth wytnes & sayth. What thou wylt & mayst not do god acoūteth for dede. Thus mayst thou knowe with in thy selfe whan thou hast a lytell or a feble wyl / a grete or a stronge wyll / & how acceptable a good wyll is to almyghty god / where thou doost thy besynes to performe it in dede. But se now more openly & in specyal poyntes how thou shalt knowe whā thou hast a good wyl. Saynt Gregory sayth. We haue a good wyl whā we drede the harme of our neyghboure as our owne dysease / & whā we be Ioyfull of the prosperyte of our neyghboure as of our owne proufyte. Also whan we trowe other mennes harmes as by waye of cōpassy­on / & whan we acounten other mennes wynnynges our wynnynges as by waye of charyte. Also whā we loue our frende not for the worlde but for god / & whā we loue & suffre our enemye for the loue of god. Also whan we do to no man that we wolde that no mā dyde to vs. Also whan we helpe our neyghboure to our power and in wyll somwhat ouer our power. These poyntes stande moche by the wyll withoute dede / but who so wylleth these fully in his herte to be do hath a good wyll. And as I sayd before his good wyll shall be acounted before god as for dede. Thus than haue I shewed whiche is good & feruent wyll though it be [Page] not performed in dede whiche is a grete and a stronge wyll / and how good wyll in some poyntes is acoūted for dede before god all be it that it be not performed / so that the wyller do his besynes to his power. ¶Take hede now ferthermore and beware for though thou haue all these maners of good wyll to thy felynge / it may be so that yet thy wyll is not rygtfull / se how. Be thou neuer so full of wertues but thou conforme thy wyll to goddes wyll in all maner thynges bodely and ghoostly thy wyll is not ryghtfull. ¶To this purpose saynt Austyn sayth thus. The ryghtwysnes of god is that thou be somtyme hole of body & somtyme syke / and perauenture whan thou art hole and in prosperyte / than the wyll of god pleaseth the moche and thou sayst that he is a good god and a curteys / yf thou say so or thynke so onely / for thou hast helth or welth of body thou hast no ryghtful wyl for as moche as thou conformest not thy wyll to goddes wyll / but onely in helth and welth. For yf he sente the sykenesse or other dysease perauenture thou woldest be sory and grutch ayenst the wyll and the sendynge of god / & soo in thy wyll thou woldest make the wyll of god / the whiche may not be but euermore ryght and euen bowe dow­ne to thy wyll / whiche boweth and is full crocked and in this thou hast neuer ryghtfull herte ne ryghtfull wyll. But what tyme thou dressest thy wyll that is so croked and makest it stande ryght with y ^e wyll of god whiche may not be croked / but euer standeth euen / that is to saye noo thynge wylleth helth ne sykenesse / welth ne wo / but euer holdest the pleased with the wyl of god than thou hast a ryghtfull wyll. Also it is ne­defull to a good wyll that it encreace in vertues and [Page] come to the loue of god that it be stable and resonable What tyme thou art trauayled sore with temptacōns and grutchest not ayenst goddes wyl but with a glad herte thou thankest god & suffrest hym lowely & thynkest well it is chastysynge to the for thy synnes thā is thy wyll stable. And whan thou desyrest not hygh re­warde in blysse for thy good lyuynge or ghoostly tra­uayle whiche thou hast here in erthe but onely at god­des wyll what he wyll dyspose for the & no thynge at thy wyll than thou hast a resonable wyll. Thus I ha­ue shewed the dyuerse kyndes of good wyl whiche be full spedefull & nedefull the for to knowe yf thou be in good wyll to loue god / & yf thou haue a stable & a re­sonable wyll y ^u shalt soone come to parfyte loue. Now ꝑauenture thou y ^e trauaylest in ghoostly werkes wylt thynke or say thus / somtyme it happed that thou woldest do some ghoostly trauayle & thou may not performe it in dede / & all be it so thou do it in dede it is full oft with so grete heuynesse y ^t thou grutche somwhat for defaute of ghoostly cōfort To this I may answere as I sayd before / yf y ^u grutche y ^u hast no stable wyll & yf thy wyll be stable y ^u shalt not drede in this case & se why. Thou shalt vnderstande y ^t the flesshe is euer cō ­traryous to y ^e spyryte & y ^e spyryte ꝯtrarye to y ^e flesshe herof y ^u hast ensample where saȳt poule sayd of hȳself in this wyse. y ^e goodnes whiche I wolde do I do not as yf he had sayd thus / some good dedes I wyll & desyre in my soule / but I may not fulfyl them for feblenes of my flesshe / & all be it somtyme I ꝑforme them in dede it is w ^tout ony gladnes but what for this trowest y ^u y ^t thapostle sholde therfore lese his mede / for he wolde & myght not or els he dyde good sōtyme w ^tout gladnes [Page] Nay but moche the more his mede was encreaced for two causes. Fyrst for the trauaylous werkynge of his body that he suffred whan the flesshe stryued soo sore ayenst the goodnes of the spyryte. The seconde cause is for the heuynes & trauayle whiche y ^e spyryte suffred whan he had no ghoostly cōforte. In the same maner what euer grutchynge thou hast of thy flesshe ayenst good dedes or what heuynesse thou suffrest for defau­te of ghoostly conforte / be not therfore abasshed so thy wyll be stable but suffre & abyde lowely the grace of god for thy more mede. Be than stable in wyll & the deuyll ne thy flesshe shall neuer haue maystrye of the for all the deuyls in hell may not make the to synne but y ^u put therto thy wyll. Ne all the aungels of heuen may not make the to do good dedes but y ^u put to thy wyll. ¶Take hede than that thy wyll be well dysposed to god & that it be set stably & resonably / & than thou hast a spedefull begȳnynge to come to the loue of god. but for as moche as mānes wyll is ordeyned fyrst & dys­posed with the grace of god that he shall wyll good to haue that grace in wyll & in all other dede / Prayer me thynketh is nedefull & therfore somwhat I wyl wryte of prayer as god wyll gyue me grace.

U ¶What parfyte is in prayer and in what maner thou shalt praye.

PRayer in ensample of good lyuynge & is moost spedefull to gete grace & to drawe men to loue god. A deuoute prayer & often vsed purchaseth grace of almyghty god & putteth awaye the fals suggesty / +ons of the fende & stablysshed a man in all goodnesse. [Page] Therfore god sayth to his dyscyples thus. Waketh & prayeth that ye fall not in temptacyons. Ryght as it is nedefull for a knyght that shall go in to batayll ha­ue with hym armoure & wepen / ryght so it is nedeful & spedefull to euery crysten man to haue with hym cō tynuell prayer / for what of our owne freelte / what by malyce & enuye that the fende hath to vs / we be euer in this worlde in ghoostly batayll more or lesse by the suffraūce of our lorde god. ¶Therfore sayth saȳt Gregory the more we be trauayled w ^t thoughtes or flesshely desyres / the more nede we haue to stande besely in prayers. So thus y ^u mayst se that prayer is spedefull & nedefull. ¶Also prayer as I rede is a souerayne helpe to thy soule-confort & solace to thy good aungell / torment & payne to y ^e deuyl / acceptable seruyce to god parfyte Ioye / sad hope / & ghoostly helthe without corrupcyon. ¶Prayer is also a nedefull messager from euery mannes soule to almyghty god in heuen / & na­mely from that mannes soule whiche is moche trou­bled & hath no reste. Some ꝯscyences there be whiche be good / that is to saye be well ruled & be in reste / to suche prayer is also a nedefull messager to holde y ^e soule in ghoostly confort & to encreace it & stable it in good­nes. But there be many other men & wymen of dyuerse conscyence. Some there be that haue a bad conscy­ence whiche be in rest & not troubled / & that ben they that ben sette fully to euyll & not to good. Some haue a bad conscyence & somwhat be troubled in theyr cō ­scyence / & tho be suche y ^t be somwhat euyll or begynne to be euyll. Some haue good conscyēce & also ben greued in theyr conscyence / & be suche as lyue euyll & begynne to be good. Whyle the conscyence is thus troubled [Page] [...] [Page] [...] [Page] the soule hath no reste / therfore to pursyewe for helpe & grace / prayer that nedefull messager must do well his offyce / that is to saye besely without ony taryenge / & strongely without ony feynynge / & rather co­me to the presence of almyghty god hȳ nedeth to ha­ue two specyall frendes / y ^t is to say stedfast fayth and trusty hope with these two frendes prayer taketh his waye & renneth fast to y ^e yates of heuen & entreth with out ony lettynge / for he goth to the presence of y ^t good lorde truly to do his message with full fayth & sad ho­pe / full pyteously he sheweth his nedes & the perylles of his soule. Than anone the good lorde so ful of pyte & mercy sendeth his blessyd loue in to y ^t soule thorugh the pursute of that good prayer. Whan this loue en­treth in to that soule anone he maketh all glad y ^t was full elenge & sory / he maketh in peas & reste that was sore troubled. Hope cometh agayn that was out / and ghoostly strength y ^t was awaye is fully restored whan the enemyes of the soule / that is to saye the fendes se this helpe & confort to the soule / with sorowfull chere they torne awaye & thus they begynne to crye. Alas alas sorowe & wo is come to vs / flewe fast awaye for god fyghteth for this soule. Thus mannes soule is delyuered fro the fende by prayer / & so it may sothly be sayd that prayer is a spedefull & a nedefull messager fro mānes soule to almyghty god in heuen. ¶Thus y ^u hast herde what is prayer / se now ferthermore how y ^u shalt praye. ¶As often as thou prayest / or what euer thou prayest put all thy wyll in goddes wyll / in the ende of thy prayer / desyrynge euermore in euery askynge his wyll to be fulfylled and no thynge thy wyll. For thou mayst praye & aske some thynge that he wyl not [Page] here ne graūte / as yf y ^u praye for soules that be dampned thy prayer is not accepted. Also it may so be that thou desyrest not that is moost helpynge to thy soule ne to other perauenture for whom y ^u prayest. Also many men prayed somtyme for no good entent / and for that they be not herde. Therfore to be alwaye syker whā euer thou prayest put thy desyre and thy entent in askynge in goddes wyl for he knoweth all thynges and whateuer thou prayest he wyll not graunte it the but that is moost proufytable for the. To this accor­deth an holy clerke and sayth. Oftentyme god graunteth not many men at theyr wyll / for he wyll graunte them other grace thā they aske to more helth of theyr soules. So that it is nedeful that we put all our askȳ ge in to his ordynaunce. To this acordeth saynt Ber­narde and sayth. No man sholde set lyght by his prayer / for he to whom we praye after tyme the prayer is passed from our month or from our herte / he wryteth it in his booke / and trustyngly we may hope that he wyll graunte that we aske or ellys that is more prou­fytable to vs. Thus than what euer thou prayest put all thy wyll in to goddes wyll. Also whan that thou prayest thou shalt praye generally / that is to saye / as thou prayest for thy selfe so thou shalt praye for other ¶Thus thou must do for thre causes. Fyrst for loue and charyte wyll that thou do so. And therfore sayth the apostle. Prayeth eche of you for other that ye may be saued. The seconde cause is / for the lawe of god wyll that euery man helpe other in nede. This thou hast by the techyn̄ge of saynt poule where as he sayth thus. Eche of you bere others burthen / that is for to say / that eche of you praye for other or helpe other in [Page] nede & so ye shall fulfyll the lawe of cryste. The thyr­de cause is / for whoso prayeth for al other as for hym selfe / y ^e goodnes of god wyll that he shall be partyner of all other mennes prayers. ¶To this acordeth saȳt Ambrose & sayth thus. Yf thou pray onely for thy self and for none other than shall none other pray for the but thy selfe / & yf thou praye for all other thā all other shall praye for the. Thus than whan y ^u prayest praye for all other. Also whan thou shalt praye thou must praye with full herte & put away fro the all vanytees of the worlde all ymagynacyons & all ydel thoughtes ¶To this acordeth an holy clerke & sayth. Whan we stande to praye we must with all our herte gyue our entent to that we praye / that is to say we must voyde all flesshely & all worldely thoughtes & suffre not our herte otherwyse to be occupyed than about our pray­er. But to this perauenture thou sayst that though y ^u be neuer in so good wyll to praye / thyn herte is awaye from thy prayer & encombred with dyuerse thoughtes that thou mayst haue no whyle thyn herte sadly vpon thy prayer. To this I graūte y ^t what the fende whiche euer is besy to lette all goodnes & what thrugh the vnstablynes of man thyn herte shalt not be stable vpon thy prayer I trowe scarsely the tyme of a Pat noster. But whā thou go to thy prayer / take good hede what nede thou hast to praye what thou wylt praye / & how grete how myghty & how ryghtfull & mercyfull he is to whom y ^u wylt praye. Yf thou set thyn herte thus in the begynnynge of thy prayer / thou shalt not I trow gretly be letted / & though it be so that somtyme thou be letted with other thoughtes / fyght ayenst them w ^t all thy besynes / & anone tourne to thy prayer. Yf thou [Page] wylt fyght wylfully in this maner god of his grete grace & endeles pyte wyll alowe thy good wyll / & moche the rather for thy trauayle graūte that y ^u askest. Thus than whan thou wylt praye y ^u must praye w ^t full her­te. Also an other maner prayer there is / that who soo hath grace to come therto his prayer shal soone be her­de yf he praye resonably. This maner of prayer is whan thou art vysyted by the grace of god with grete conpunccyon of herte and swetnes of deuocyon. Conpunccyonis a grete loue of thy soule spryngynge out of thy herte with teeres of thyn eyen. Whan y ^u bethynkest the vpon thy synnes & vpon the dredefull dome of god. Whan y ^u hast this conpunccyon & these teeres than y ^u hast full deuocyon / with suche deuocyon bese­ly praye for all tho that haue nede / for what thynge y ^u prayest in y ^t tyme so it be worshyp to god y ^u art anone herde without ony taryenge. For as I rede prayer peaseth almyghty god & maketh hym torne to mercy. but whan deuoute teeres come w ^t prayer than of his gre­te pyte he may no lenger suffre / but anone as he were ꝯstrayned he graūteth what we aske. Ferthermore yf y ^u be vsed to suche deuocōn y ^u shalt feruently desyre to conne loue god / & so by goddes grace y ^u shalt soone come to loue / thus thā loue prayer yf thou wylt come to y ^e loue of god. And for as moche as many men & wo­men be moche trauayled by dyuerse temptacyons or they come to loue / therfore beware of theym & sooner to w ^tstande them / som what I wyl shewe of temptacyons as me thynketh is nedefull.

X ¶How y ^u mayst beware & knowe of temptacyons wakynge or slepynge / & how y ^u shalt w ^tstāde them.

[Page]BY the ordynaūce of almyghty god there be or­deyned good aungels to defende vs fro euyll & to styre vs to vertues and to kepe vs in goodnes. ¶Also other badde aungels & euyl spyrytes there be whiche trouble mankynde w ^t dyuerse temptacōns to preue mannes stablenes & that to grete mede to mannes soule. The power of this wycked spyryte / that is to saye the fende is so grete y ^t the more a man besyeth hym to please god y ^e rather he is about to greue hym / For as I rede oftymes it happeth y ^t many men whan thy gyue them hole to contemplacyon or to other de­uocyons than they be trauayled with stronge temptacyons by suffraūce of god that they may knowe theyr owne feblenes & to kepe theym meke & lowe for they sholde not lese y ^e grete mede of god for ony maner spyce of pryde / whiche mede is ordeyned for theyr ghoostly trauayle. Also in what euer maner of lower degree man or woman be that wyll withstande synne to his power & lyue after the techynge of goddes lawe / to al suche the wycked spyryte hath enuye / & euermore gyueth theym some maner of batayll grete or lytell sle­pynge or wakynge. ¶Other men & women there be that he suffreth to be in reste & peas / & tho ben suche as drede not god / but nyght & daye gyue them to all maner lustynges & lykynges of theyr flesshe / for they ben so redy to synne & to do his wyll that hym nedeth not to styre them to euyll / & therfore he suffreth them in peas & without ony trauayle of temptacyons. Of suche men speketh saynt Austyn & sayth thus. Some men & women profer theymselfe to synne wylfully & abyde not the temptacyons of the fende / but they go before the temptacyons & be redyer to synne than the [Page] fende is to tempte them. And sythen it is so that eue­ry man whiche is besy to please god shal be trauayled and pryued with dyuerse temptacyons. I wyl shewe the to my felynge and as I rede of other auctours y ^e maner of begynnynge of euery temptacyou that thou mayst beware of them & rather withstande the begynnynge & so ouercome the hole temptacyon. ¶I rede that our enemye the fende whan he wyll make vs to folowe his wyll or ellys for enuye wyll trauayle and greue vs he begynneth with fals suggestyons / that is to saye he putteth in our myndes diuerse ymagynacyons / as worldely & flesshely thoughtes and somtyme other thoughtes whiche be full greuous & peryllous / eyther to make vs haue a grete lust & lykynge in thē that be worldely or flesshely / or ellys to brynge vs in grete heuynes or drede thrugh tho thoughtes whiche be greuous & peryllous. ¶As to the worldely or fles­shely thoughtes yf we suttre theym to abyde in oure herte so longe wylfully tyll we haue lykynge in them / than hath the deuyll wonne a grete stronge warde of vs & purfyeweth ferthermore with all his besynes to make vs assente to hym as in wyll to performe it in dede. By that dede thou mayst vnderstande euery dedely synne after y ^e suggestyon is in y ^e begynnynge To some he begynneth with a fals suggestyon of pryde / or ellys of couetyse / to some with a suggestyon of glo­tonye or lecherye / and so of all other synnes wherin he supposeth soonest to haue maystrye ouer man / for euery man is enclyned more to one maner synne than to an other. And where he hath maystrye / that is to say where that synne is performed in dede / he besyeth hȳ sore to brynge it in to custome / & so thorugh the custo­me [Page] to haue vs hole vnder his power. Go fle & withstā ­de all these perylles the prophete Dauyd sayth in the sawter. Go away warde or bowe awaye from euyll & do good / that is to saye after the exposycyon of doc­tours. Go from the euyll of suggestyon / from the suggestyon of entysynge / from y ^e euyl of delytynge / from the euyll of assentynge / from the euyl of dede / & from the euyll of custome. Withstande than all suche worldely or flesshely thoughtes as moche as god wyll gy­ue the grace y ^t thou fal in none of these euylles whiche as I haue sayd be full peryllous. Ferthermore as to y ^e greuous thoughtes & peryllous perauenture y ^u wylt aske whiche be tho thoughtes y ^t be so greuous & peryllous. All tho thoughtes that thou hast ayenst thy wyl whiche make the heuy or sory be greuous. And for to shewe the more openly what man that ymagyeth vp­on hyghe maters y ^t be ghoostly whiche passe all erthe­ly mennes wytte. As vpon y ^e fayth of holy chyrche or suche other that neden not to be specyfed at this tyme for that man hath greuous thoughtes & peryllous. yf we suffre suche ymagynacyous abyde & take none he­de in the begynnȳge to the fals suggestyon of y ^e fende w ^tin short tyme or euer we be ware eyther he wyll make vs lese our kyndely wytte & reason / or ellys he wyl brynge vs to vnreasonable drede. Of suche temptacyons it is nedefull to be ware & put theym awaye yf y ^u may with dououte prayers & other occupacyons / & yf thou may not voyde them suffre them than esely. For y ^u shalt vnderstande y ^t they be ryght nedeful & mede­full for thy soule / for but it were so y ^t suche thoughtes come somtyme in to thy mynde y ^u sholdest seme in thy selfe that y ^u were an aungell & no man / therfore it is [Page] nedefull that thou be tempted otherwyle with euyll thoughtes that thou mayst se & knowe thyn owne fe­blenes & vnstablenes whiche cometh of thy selfe / and that y ^u mayst fele the strength whiche y ^u hast onely of god. Also thou shalt suffre suche thoughtes esely / but thou mayst voyde them / for all suche thoughtes so y ^t thou delyte the not in them they ben a grete purgȳge for thy soule / & a grete strength to kepe within the vertues / & all be it y ^t they be sharpe & bytter for the tyme thynke well y ^t they shal make thy soule clene that was ryght foule / & make it hole that was ryght syke and brynge it in to euerlastynge lyfe & helth without ende to the whiche lyfe & helth may no man come withoute grete sharpenes & bytternes. ¶Also whan y ^u art tra­uayled with thoughtes whiche y ^u mayst not put away thynke wel that it is a grete ryght wysnes of god that thou haue suche thoughtes. For ryght as y ^u hast had full often thy wyl & lykynge in worldely and flesshely thoughtes ayenst the wyll of god / ryght so it is y ^e wyl of god that thou haue other thoughtes ayenst thy wyl But yet it is good that thou beware of them & that y ^u drede them dyscretly and truste stedfastly in god. For whan the soule hath no delyte in suche thoughtes but hateth & lotheth them / thaā they be a clensynge & a grete mede to y ^e soule / but yf it so be that there come somtyme onyly kynge of synne or of ony vanyte thorugh suche thoughtes / than withstande & thynke that it is a fals suggestyon of the deuyll / & therwith be dredful and sory that y ^u hast offended god in lykynge of suche fals ymagynacyons. ¶I rede that for suche though­tes onely y ^u shalt not be dampned though they be come in to thy mynde / for it is not in thy power to let them [Page] to come. But yf it be so that y ^u assente or delyte in them than beware for there thou dyspleasest god. Also it is good that y ^u drede god though y ^u assente not to euyll thoughtes that y ^u fall not for pryde. For eche man that standeth in vertues standeth onely by y ^e vertue & grace of almyghty god. Thus than beware of thoughtes for here y ^u mayst se that all temptacyons begynne w ^t fals suggestyons of the wycked spyryte. And yf y ^u ha­ue grace to withstande suche thoughtes y ^u shalt ouer­come all suche temptacōns. And for y ^e moost souerayn remedy ayenst all maner temptacōns it is good that y ^u shewe thy disease to thy ghoostly fader as oft as it nedeth els to some other good man of ghoostly lyuynge as I sayd before in the fyfth poynt of y ^e thyrde degree of loue. ¶Ferthermore to speke of temptacyons. I rede that whan the wycked fende may not ouercome a man wakynge / than is his besynes to trauayle & to taryenge hym slepynge. And that is to dysceyue hym yf he may in thre maners. One is to begyle hym thrugh glad & confortable dremes. The seconde is to greue & to lette hȳ thrugh sorowfull & dredefull dremes. And the thyrde is to make hym the rather assente to synne wakynge thrugh foule syghtes or other dyuerse vanytees whiche he suffreth slepynge / therfore it is good to beware of dremes / for in some thou mayst wel byleue & some it is good to sette at nought. for somtyme god sheweth cōfort to wycked men slepynge y ^t they sholde the rather leue theyr synne. & somtyme he comforted good men slepȳge to make them more feruent in his loue. but for as moche as y ^u myghtest lyghtly be disceyued thrugh suche illusyons. I coūseyll the to put them all out frō thy herte or els to shewe thē to thy ghostly [Page] frendes. For oftymes he y ^t hath moche lykynge in dremes is moost taryed and out of reste. Also y ^u shalt not drede suche dremes what soeuer they be / For as I re­de yf thou be stable in the fayth of holy chyrche / yf y ^u loue god with all thy herte / yf y ^u be obedyent to god & to thy souerayns what euer y ^u be as well in aduersyte as in prosperyte. And yf y ^u put all thy wyll at goddes dysposycyon than shalt y ^u drede no maner of dremes for though they be dredefull & sorowfull to thy syght be therfor not agast ne heuy / but trustyngly put al togyder in to goddes honde he to ordeyne for the as he wyll. Also though they be to thy syght glad & confortable desyre them not ne byleue not in them but yf it be that they torne to the worshyp of god / yf y ^u do thus by the grace of god y ^u shalt ouercome all temptacous sle­pynge. Thus than slepynge & wakynge yf thou withstande in the begynnynge y ^e fals suggestyons of that wycked aūgell y ^t is to saye wycked thoughtes & peryl­lous ymagynacyons as I sayd before / than y ^u shalt ouercome all temptacōns. ¶To this acordeth saynt Austyn & sayth. Yf we withstande the lust & lykynge of vnclene thoughtes there sholde no synne reygne in our dedely bodyes. Withstande than thoughtes & be stronge ayenst temptacōns / & so thrugh that ghoostly strength y ^u shalt lyghtly come to the loue of god. And for as moche as suche temptacyons & other worldely trybulacyons fall oftentymes to goddes seruauutes in to grete mede of theyr soules so that they can suf­fre them mekely & thanke god therfore. I wyll shewe a fewe confortable wordes of y ^e vertue of pacyence by the whiche y ^u mayst be styred for to suffre bodely and ghoostly dyseases gladly for the loue of god.

Y ¶How thou shalt be pacyent & what tyme pacy­ence is moost nedefull.

CHaryte whiche is moder & keper of vertues is lost full often by Inpacyence. To this acordeth saynt Gregorye & sayth thus. Men that be Inpacyent whan they wyll not suffre gladly trybulacyous / de­stroye the good dedes whiche they dyde whyle y ^e sou­le was in peas & reste / & sodaynly they destroye that ghoostly werke that they haue begonne by good auy­sement & grete trauayle. By these wordes it semeth y ^t it is nedefull to kepe with vs the vertue of pacyēce yf we sholde come to the loue of god / for without encreace of vertues we may not come to y ^• loue. ¶To speke than of pacyence I rede y ^t in prosperyte it is no vertue to be pacyent / but what man is troubled with many aduersytees & standeth stably hopynge in the mercy of god / he hath the vertue of pacyēce. ¶In thre ma­ner of wayes goddes seruaūtes haue nede to be pacyent in trybulacōns. The fyrst is whan god chastyseth them with his rodde / as with losse of worldely godes or ellys with bodely sykenes / The seconde is whā our enemye the fende trauayleth vs with dyuerse temptacyons by the suffraūce of god. The thyrde is whā our neyghbours do to vs wronge or despytes. In eche of these thre our enemye besyeth hym to brynge vs oute of pacyence / & in eche of these we sholde ouercome hȳ yf we be pacyent. As thus yf we suffre easely & gladly the chastysynge of god without ony grutchynge Also yf we delyte vs not in the fals suggestyons of the fende & assente in no maner to his wycked temptacyons. Also yf we kepe vs sadly in charyte whā we suffre ony [Page] wronges or despytes of ony of our neyghbours / thus we sholde ouercome that wycked fende with the ver­tue of pacyence. I sayd as for the fyrst we shold ouercome the fende yf we suffre easely & gladly the chasty­synge of god without ony grutchynge / this is good y ^t we suffre for it is for grete loue whiche he hath to vs & so grete mede that he wyll ordeyne for vs. ¶To this purpose saȳt Austyn speketh & sayth thus to eche mā ­nes soule callynge the soule doughter and sayth thus Doughter yf thou wepe vnder thy fader wepe not w ^t Indygnacōn ne for pryde / for that thou suffrest is for medycyne to the & for no payne / it is a chastysynge & no dampnacyon yf thou wylt not lese thyn herytage. Put not from the that rodde / take no hede to the sharpenes of that rodde / but take good hede how well thou shalt be rewarded in thy faders testamēt. These wordes may be remeued to euery crysten man & wo­man as thus. Yf our fader in heuē sholde chastyse vs w ^t losse of goodes or w ^t sykenes of body we sholde not grutche / but we sholde be sory y ^t we trespaced ayenste our fader / & take mekely his chastysynge & euer aske mercy. His chastysynge is helpe to our soules & rules of grete penaūce / his chastysynge is but a warnynge for loue & not durynge for wrath we sholde not be put out frome the herytage of heuen it is nedefull we be boxum to our fader in heuen & suffre lowely & gladly his ryghtfull chastysynge for our greuous trespasynge that thrugh the vertue of pacyence we may come to that grete herytage / that is to saye to the blysse of heuen to y ^e whiche he ordeyned vs in his last testamēt that was whan he gafe for vs his herte blood vpon y ^e crosse. Thus we must suffre gladly the chastysynge of [Page] god without grutchynge. This chastysynge as I sayd is somtyme in sykenes of body / & somtyme in losse of worldely goodes. Yf thou be chastysed with sykenesse of body / haue in thy mynde the wordes of the apostle whan he sayd thus. All be it that our body outwarde be corrupted with sykenes our soule within is made newe & more clene frome daye to daye. Also yf we be chastysed w ^t losse of goodes / take hede to y ^e pouerte of Iob where y ^u may haue a grete example of pacyēce for with grete thankynges to god he toke full mekely & gladly grete pouerte sykenes & many dyseases & sayd Our lord gafe / our lorde hath take awaye / as it pleaseth hȳ so it is do / blessyd be the name of y ^t lorde Iesu Thus y ^u hast example to suffre gladly the chastysynge of god. I sayd also as for the seconde we sholde ouer­come y ^e fende yf we delyte vs not in his fals suggesty­ons / & yf we assente in no maner to his wycked temptacyons. ¶In the last chapytre before thou hast how thou shalt be stronge & stable ayenst all temptacyons Se now more openly why thou shalt gladly suffre tēptacyons without ony grutchynge. One skylle is for yf thou suffre them not gladly but grutchest ayēst them than y ^u lettest them that sholde helpe the / the whiche be good angels & other sayntes / & helpest thyn enemyes whiche be wycked fendes / for a greter confort is none to theym but whan they fynde a man heuy and grut­chynge / therfore suffre them gladly and aske helpe & mercy of hym in whom all grace is and confort. Also yf thou suffre suche temptacōns gladly and assentest not to them in lykynge ne in wyll / than thou stoppest the fende that he dar not assayle the with other temp­tacōns for he dredth to be put out from the & be ouer­come [Page] whan he feleth the so stable & so pacyent that is a grete drede to hym. For whan he trauayleth a man with temptacyons and he be withstande / than be his paynes moche the more encreased in hell / withstande than his temptacyons with the vertue of pacyence & so thou shalt ouercome hym. ¶As for the thyrde way of pacyēce I sayd y ^t we sholde kepe vs sadly in chary­te whā we suffre wronges or despytes of other neyghbours / suche wronges it is nedefull to suffre for the loue of god. For as saynt Austyn sayth / he that is so pacyent that gladly wyll suffre wronges shall be ordey­ned grete and myghty in heuen. If than thy goodes be taken from the wrongfully / suffre esely and thyn­ke in thy herte that thou came naked in to this worlde & no better than naked shalt thou go away out of the worlde. Also thynke vpon y ^e wordes of the apostle where he sayth. Nought we brought in to this worlde and no thynge we may bere with vs / thynke vpon these wordes & I trowe they shall styre the moche to pacy­ence. ¶If thou be dyspleased or defamed wrongfully thynke vpon the wordes of cryst whan he sayd thus to his dyscyples. Ye be blessyd whan wycked men cur­se you or despyse you wrongfully whā they pursyewe you or saye ony euyll makynge lesynges ayenst you wrongfully / Ioyeth than & be glad for your mede is plenteuous in heuen. These wordes me thynketh sholde make the to suffre gladly despytes & euyll wordes It falleth somtyme that some mennes hertes be full grete & stoute by pryde & Inpacyence. But goddes ser­uauntes whan they se suche men so dyseased and trauayled in theyr soules haue grete conpassyon of them knowynge wel that it cometh of vnstablenes of herte [Page] and of wycked sterynge of the flesshe / & therfore they suffre wycked & angry wordes for y ^e tyme hopynge y ^t after so grete noyse shall come some maner ease & lownes of herte they suffre also for y ^e tyme for they knowe well it is full harde a man to euercome hymselfe / for thyse causes euery good man sholde gladly suffre angry wordes. Also some men and women there be that wyll not suffre / but for one wycked worde they saye an other and take noo hede to the rewarde that they sholde haue of god yf they wolde suffre / suche men al daye fall in temptacyons for angre of herte and for inpacyence / therfore what euer thou be that art despysed of thy neyghbour suffre gladly & feyne the as thou herdest hym not vnto the tyme that his herte be eased and than yf it be suche mater that chargeth y ^u mayst speke to hym in easy maner / and yf it is no chargynge than it is no force though thou holde thy peas and answere ryght nought. Thus I haue shewed the exam­ples for to styre the to pacyence. Fyrst how thou shalt gladly suffre the chastysynge of almyghty god as sy­kenes of body or ellys losse of goodes. The seconde how thou shalt gladly suffre the temptacyons of the fende. And the thyrde how thou shalt gladly suffre wronges and despysynges of thy neyghbour. ¶But now ouer all the ensamples I counseyll the for to ha­ue one thynge specyall in thy herte / the whiche shal be a generall ensample of pacyence to suffre gladly all maner trybulacyons for the loue of god. This ensample is for to haue euermore in thy mynde in eche dysease the grete pouerte trybulacyon and the bytter passy­on of Ihesu cryst goddes sone whiche he suffred gladly & wylfully for the loue of all mankynde. ¶Of this [Page] good lorde speketh saȳt Bernarde & sayth thus? Cryst goddes sone of heuen frome the tyme y ^t he came out of the gloryous maydens wombe Marye / had neuer but pouerte & trybulacyon tyll he went to suffre deth whiche maner of deth it nedeth not at this tyme for to shewe it to the. For y ^u hast it openly by y ^e techynge of all holy chyrche. Haue than sadly in thy mynde as moche as god wyll gyue the grace / how gladly howe lowely & what he suffred for the / & y ^t thought I trowe shall make the to wynne the vertue of pacyence / & to encreace in other vertues / & so forth within a whyle to come to the loue of god. And now ferthermore for as moche as all y ^e vertues be moost pleasynge & acceptable to god whiche be cōtynued & brought to good ende therfore to strength y ^e in these vertues I wyll shewe y ^e now some wordes of y ^e vertue of perseueraūce.

Z ¶How perseueraūce is nedefull & how thou mayst be perseueraunt.

PErseueraunce is fulfyllynge & ende of all ver­tues / keper of all goodnes / without whiche ꝑ­seueraūce no man may se god. But thou be perseue­raunt / y ^u mayst haue noo mede thanke ne worshyp for thy seruyce. Yf thou be perseueraunt thou shalt haue mede for thy true seruyce / & a grete rewarde for thy ghoostly trauayle & a worshypful crowne of vyctorye for thy stronge batayle. Of this mater y ^u hast before in y ^e fyfth poynt of the thyrde degree of loue / therfore at this tyme it nedeth not to speke but lytell more as of this purpose. But I coūseyll the in fewe wordes yf thou wylt be ꝑseueraunt in goodnes that y ^u trauaylest [Page] to wynne the vertue of pacyence wherof I haue tou­ched somwhat in the last chapytre before. For many men begynne full well and ende theyr lyfe full peryl­lously / & the cause is for the more partye Inpacyence for they wyll not suffre gladly temptacyons & other trybulacyons. For whan they fele neuer so lytel dysea­se ghoostly or bodely anone they fall awaye from vertues & torne agayne to synne. And often it falleth that some men fall so sore that they deye by that fall / that is to saye that they fall in to grete sykenes & peryll of soule / that to our syght they deye in grete synne & er­rours without ony amendement. ¶Of suche men speketh god almyghty & sayth. No mā y ^t putteth his honde to the plowe & loketh behynde hym is dysposed to come to the kyngdom of heuen. ¶Here perauenture thou woldest aske what is he that holdeth the plowe & loketh behynde hym. He putteth his honde to y ^e plowe that amendeth his synnes with contrycyon & confessyon to brynge forth fruyte of penaūce & to encreace in vertues. He loketh behynde hym that torneth agayne to synne whiche were forsaken after tyme he had be­gonne good werkes. Therfore what euer thou be that hast begonne to leue vyces / torne not agayne to them for a lytell dysease yf thou wylt haue the grete mede that longeth to perseueraūce. ¶Also yf thou wylt be perseueraunt thou must be stable in herte / yf y ^u wylt be stable in herte y ^u must beware of the lykynge & pleasynge of the worlde / & flee from wycked cōpany / thou must take no hede to praysynges ne to blamȳges / for of all these cometh vnstablenes. And yf thou haue o­ny lykynge in ghoostly werkes that vnstablenes wyll put it awaye / therfore be ware & flee suche maner of [Page] occasyons yf thou wylt be stable. ¶I saye not that y ^u shalt flee bodely from y ^e world or fro worldely goodes for they be pryncypall occasyons / but I counseyll the in herte and in wyll that thou flee all suche vanytees For though y ^u be lorde or lady / husbonde man or wyfe thou mayst haue as stable an herte & wyll as some re­lygyous that sytte in the cloystres But so the it is that the moost sykerest waye is to fle as relygyous do / but for all may not be men or women of relygyon / therfore of euery degre in y ^e worlde god hath chosen his ser­uauntes. What euer than thou be y ^t wyt come to y ^e lo­ue of god begynne fyrst to do good dedes with a good wyll and a contynuell desyre. After that desyre fulfyl thy wyll in dede with dyscrecyon that thou mayst contynue to thy lyues ende. Whā thou hast begonne thynke in thyn herte that god hath gyue the suche grace to begynne that thynge to his worshyp / thou mayst well do it yf thou wylt performe it in dede with the helpe of god. After this poynte stande stably in wyll / aske grace of perseueraunce / and performe it in dede with a feruent spyryte. And whan thou hast begonne dys­cretly / though it be trauaylous in the begynnynge / all that trauayle be it in fastynges / wakynges / pray­ers or ony other ghoostly trauayle all shall be lyght to the & shall torne the in so grete myrthe and ghoost­ly conforte that thou shalt sette lytell by the passynge Ioye and the vanytees of the worlde. Stande than stably in wyll and in dede / and god almyghty that hath begonne good werkes in the / wyll norysshe the forth in all vertues / defende the from thyn enemyes teche the to loue hym / and kepe the in to his loue to thy lyues ende. after this deth thou shalt not drede for [Page] thou shalt euer abyde in his kyngdome where that is no care ne drede / but all Ioye & conforte for euermore lastynge. ¶Now I haue shewed to the foure degrees of loue / & declared here fyue specyall vertues whiche as me thynketh be moost nedeful euery man for to haue that wyl trauayle in ghoostly werkes / & to al other maner men and women they be full spedefull to knowe whether they be relygyous or seculer. And for as moche as many in the begynnynge haue full lytell sauour in deuoute prayers or in holy medytacōns some perauenture for tender age / & some for vnconnynge / therfore to suche symple folke I wyll shewe a maner forme how by medytacyon they may be styred to deuocyon / and what maner prayer shall be to theym nede full.

AB ¶By what prayer or thought thou mayst be styred to deuocyon.

THan thou ordeynest y ^e to praye or haue ony de­uocyon founde to haue a preuy place from all maner noyse & tyme of reste w ^tout ony lettynge. Syt there or knele there as is moost to thyn ease. Than be thou lorde or lady thynke wel thou hast a god y ^t made the of nought whiche hath gyue to the thy ryght wyt­tes / ryght lȳmes & other worldely ease more than to some other as y ^u mayst se aldaye y ^t lyue in grete dysease & moche bodely myschyef. Thynke also how synful thou art & were not the kepynge of y ^t good god thou sholdest fall in to all maner of synne by thȳ owne wretchednes & than y ^u mayst thynke sothly as of thy self y ^t there is none so synful as thou art. Also yf y ^u haue ony [Page] vertue or grace of good lyuynge thynke it cometh of goddes sendynge & nothynge of thy selfe. Thynke al­so how longe & how often god hath suffred the in syn­ne / he wolde not take the in to dampnacyon whan y ^u haddest deserued it / but goodly hath abyden the tyll y ^u woldest leue synne & torne to goodnes for loth hȳ we­re to forsake y ^t he bought so dere with bytter paynes. Also y ^u mayst thynke for he wolde not lese the he became man & was borne of a mayde / in pouerte & trybu­lacyons all his lyfe he lyued. & after for thy loue deth he wolde suffre to saue the by his mercy. ¶In suche maner thou mayst thynke of his grete benefytes / and for the more grace to gete to the compūccyon beholde with thy ghoostly eye his pyteous passyon.