¶A deuoute Epystle or Treatyse for them that ben tymorouse and fearefull in Conscience whyche Treatyse yf yt be well red ouer & folow­yd wyll brynge the Reders out of all Scrupulosyte of Conscience and seruyle feare / & brynge them to the holy feare and Loue of al­myghty God. Cōpyled by a bro­ther of Syon (Called wyllyam Bonde a Bacheler of Diuynite) on whose soule Iesu haue mercy. And sent to a deuote Relygiouse woman of Denney. At ye Instance of one of her spūall fren­des. And by that same frēde ouerseen / & deuyded in to .xx. Chapitres, to the more comforte of the Reders. And yt may be called the Cōsolatori of Timorouse and fearefull Consciencys.

¶A Preamble or Introduccion in to this Treatyse & of what thyng he entendyth to speake of. The fyrste Chapitre.

DEuoute Spouse of Iesu cryste. Oure lorde ever preserue you in his marcy / and encrease hys grace in your soule so to procede from verteu to verteu in this oure paynfull pylgrymage: that lyke as now ye be spowsyd to the son of god by grace: so fynally ye may attayne to be parfytly maryed to our sayd lorde in glory euerlastynge Amen. ¶youre charite mouyth me to wryte vnto you thoughe vna­quayntid / bycause ye haue sent to vs many & diuers tokens vndeseruyd on oure parte. I require you for the loue of our lorde that ye do no more so. All our laboure & dylygence shulde be to haue tokens sente to vs from heuen. what thyng or plesure in this world may cōtent & saciate the soules of them yt haue despysyd & vtterly forsaken all this world with his pōpes and pleasures for the loue of Iesu cryst. Trewly no thynge. For these worldly pleasures may be rather a let & gret hynderance to the holy loueyng soule / yf yt kepe not the selfe loose & fre from all suche vanyties Do delicate & precious is the loue of god / that those parsons whiche intende to haue yt / must not only despise all worldly pleasures: but also theyr owne wyl & appetytes. And no maruel: for this loue of god ys more pleasure & tresure to man then all the ryches of the worlde. This notwithstandyg I suppose that suche temporall tokens haue ben suffred / vsyd / sent / & receyued of holy parsons▪ not for any pleasure that shulde be taken therof: but as sygnes and tokens of parfyt loue & charite. wherin they be vnyed & knyte [Page ii] in oure lorde god that sendyth or receyueth suche to­kens. Now good sister I wot not what I may write vnto you for gostly exhortacion & spūall cōforte. by­cause that byfore this tyme I haue nether writen vnto you / ne yet moche otherwayes haue ben acquain­tid with you. But your spūal frende hathe so instantly mouyd me therevnto: that I can not cōueniently denye his godly & deuoute request. Besechyng oure moste mercyful lorde / that yt may be to his honoure and youre spirituall comforte.

ANd for as moche as the holy prophet Dauid sayeth. Iniciū sapiencie timor dūi.Psalmo. C [...] The holy feare of god is the begynynge of all gostly wysdom and spūall buyldyng. And the apostell Paule sayeth Charitas est vinculum ꝑfeccionis et finis precepti.Coloss. iii. [...] Charite or the holy loue of god is the ende & knotte of all parfeccion. Therfore to cōbyne the begynyng of goostly wysdom to the ende of parfeccion. I pur­pose sūwhat to declare of these tow accordyng to the sentence of holy scripture / and after ye mynde of holy doctours & sayntes / declarynge the same for ye spūall cōsolacion & gostly cōforte / of suche deuoute sowles. as be sūwhat tymerous & ferefull in conscience.

¶what ys the holy feare of God. The secōde Chapitre.

THys holy feare of god / ys a spūall reuerence whiche the sowle of man hathe to hys maker as the naturall chylde to his father. The chylde wyl not displese hys father / be cause he so louyth hym naturally / that he had leuer suffre gre [...]e payn or than he wolde be out of the fauoure of hys father or to be se­perate [Page] from his presence. Thys ys a kynde naturall reuerence and a chyldly feare. And suche is the feare that we oughte to haue to God. Oure feare to god oughte to be a kynde loueynge reuerence / so that we had leuer suffre all paynes then to be seperate from his grace. [...]cda. secūd [...]uestio. ix. Thys as saynt Thomas sayeth is the moste parfyt feare / that man may haue in thys worlde. Thys feare although euery crystyan man & woman shulde haue: yet more specially those yt ben the spou­ses of cryste / oughte to haue the holy reuerence / and reuerente feare of god. Thys reuerente feare ys the locke of all parfeccion. It kepyth & preseruyth man euer in the loue of God. and wyll not let hym retur­ne ageyne to syn. It euer comyth wyth charite / that is the holy loue of god / and departyth with the same It euer lenyth and cestyth vpon charyte / and encreasyth with yt. And neuer may be seperate from grace None may haue thys. but those that ben in the gra­ce and fauoure of god. And none may haue this ex­cellently / but the spouses of cryste Iesu & suche that hathe forsaken the worlde for his loue.

¶what is the seruyle feare & what yuells comyth to vs there by. The .iii. Chapitre.

ANother feare there ys / that ys assymylyd & comparyd to a bondman / or a hyryd saruante / whiche dothe feare and drede hys master for hys cruelte and Iustice / euer kepynge and fulfyllynge hys cōmandementes for drede of punysshemente / or leste he wyll take hys wages from hym. Thys feare [Page iii] contentyth not god / but rather yf yt be vndyscretly vsyd / moche dyspleasyth hys grace / and specially in those / of whome god lokyth to haue an hyer reuerence / that ys the holy loueyng feare that I spake of before. These ben or shulde be all relygyous parsons. They oughte to rendre to god an holy loueyng reuerence / and not to feare god in hys Iustice only wyth a mystruste of hys mercy / supposynge for euery try­full dampnacion / in theyre erroniouse conscience. Thys ys the seruyle feare / thys contentyth not god. but yf yt be vsyd vndiscretly / it sore displeasyth hym for yt takyth his honoure & hys dew reuerence from hym / as moche as man may. Thys feare the greate synners of the worlde hathe some tyme. They feare dampnacyon / theyre conscience puttyth them in re­membrance of theyr syn / although for lacke of grace they haue no remorse of the same. But in religiouse parsons cōmenly yt ys more trouble / then other syn or daunger / for yt drawyth them to a scrupulosyte & feare of spyryt / that yt makyth them thynke that all that they do is noughte. and yet they be in grace and lyue full holely / but not so holely as they shulde do. yf they labouryd to put that seruyle feare away. for yf they wolde / they shulde profyt moche / & go foorth in holy lyfe / where as now in thys feare / they other stande styll / or go backwarde. For thys seruyle feare so pressyth downe the holy loue of god: that yt may not haue lyberty to spryng as yt wolde. It also quenchyth the holy feare aboue sayde. For the holy reue­rence lyftyth the eye of mannes soule euer vpwarde to god / where contrary wyse / the seruyle feare fireth the eye of man euer in hell / for there ys nothynge in [...]

of hell more then they doo. But to the saruantes of cryste the relygiouse parsons whyche wyth all theyr myndes and study applyeth them selfe to sarue god dayly / and neuer to offende his grace / yt is necessary to vse thys forsayd meditacion of feare wyth dyscresion / in tyme / place / and cyrcumstance conueniente. As when they ben dulle / sluggysshe / and not prompte or redy to goostly warkes. Or when they haue carnall thoughtes / or vayne gloryous thoughtes / or suche other / that lettyth them from the saruice of god. Then a meditaciō of the paynes of hell / or of godes Iustice is necessary as a pricke / to pricke them forth and to quycken theyr dulle soule to do theyre dewty. Otherrwyse yt may do hurte / and abate theyr loue / whyche shulde not be / for in loue restyth all parfec­cion. Thys I wryte by cause many be deceyued in fetynge and dredynge god / and specyally som relygi­ouse parsons / takeynge the one feare for the other / wenynge that they rendre to god the dew feare / and holy reuerence / and yt is not so. For they only dreade hym for hys Iustice / and so gyue hym but a seruyle feare / whiche contentyth hym not.

¶How of seruyle feare comyth scrupulosyte that moche trobelyth the relygiouse parson. The .fyfthe. Chapitre.

FArthermore this seruyle fere vndiscretly vsid bryngyth them to suche a scrupulosyte of con­science / by the reason wherof. they ben broughte to suche a maruelous trouble of spirit / that nether they can profyte in grace / and in the seruyce of god: nor yee can not doo theyre dewly as they shulde doo / to theyr lorde in tyme and place conuenient. And all ys [Page v] because that they know not the nature of that spiri­tuall dysease / callyd scrupulosyte. And to what ge­bardyse / parelles & confusyons / yt may bryng them yf yt be not remouyd and put vtterly a way / whiche ys very easy to all them that be wylynge to lyue in pece of spryte / & holy loue of god. For how many they kepe theyr lorde in theyr harte contynually / whose cōscience is ful of trouble by scrupulosite / syth scripture sayeth / that his mansyon & dwellynge place ys euer where peace is.In pace fatus est locꝰ eius. Psal. lxxv. Then the mansyon of god may not be fyxed in a scrupulouse soule / whyche is euer trobelyd & ful of wauerynges and doutfulnes. And though the tabernacle of grace for a time may be in theyr soule / yet there yt may not contynually abyde. by the reason of the grete troble that ys in theyr conscience. How may grace abyde in that cōscience that makyth dedly syn of euery veniall syn. And som ty­mes by theyr erronyous estymacion & scrupulosyte. they make a greuous mortall syn of that / that is no syn at all but rather verteu. Example.A good exā ­ple. when suche a parson hathe vsyd longe tyme pryuate prayers and deuociōs. At the comaūdement of his prelate / when he shulde do the worke of obedience: then his scru­pulouse conscience wyll bynde hym to the contrary. & say / yt is dedly syn to leue his deuocions vnsayde And also morouer whē he hathe vsyd certayne prayers of deuocion / to the whyche he ys not bounde of duty. somtyme is scrupulouse conscience wyl pricke him so with feare that he dare not omyt & leue suche volūtary prayers for ony cause resonable. And that is a greate folysshenes. Euyn suche ben all scrupu­louse ꝑsons. that byndeth them to theyr erronyouse [Page] cōscience. whiche they oughte to refuse / remoue / forsake & depose / at the coūseyll of theyr prelates or spirituall fathers. For though ye conscience dothe euer bynde. yet when yt is erroneouse / yt shulde be depo­syd and dothe not bynde p̄cysely / for yt may & shulde be put a way. To whome may a scrupulouse relygiouse parson be comparyd? [...] cōparison Certeynly to a man that walkyth in a way that is most playne▪ plesante / and sure / and yet he wyll stūble at a pease / or at a whete corne / or at a cherystone / for a scrupul ys callyd su­che a lytel stone. Euyn so of suche maner his he worthy grate derysyon that wyll be scrupulouse in relygion. whiche is the most right / playne / sure / and plesaūt way / that eny cristē man may walke in / to god. And yet in relygion the scrupulouse parson wyll stū ble at euery strawe / and somtyme make that thyng that is verteu / by his weake coniectures & corrupte estymacions to be vyce / & that syn that is but veny­all / to be greuous & mortal. And the cause of all this is for he knoweth not the nature of scrupulosite. He knoweth not what yt is / & whereof yt rysyth / or bre­dyth / what thynges they be that noryssheth it / what thynges maynteyneth yt / to what gebardy it bryngeth the parson that is infecte wyth yt / and how & by what maner they myghte haue remedy to remoue it and vtterly put yt a way. By cause that all these premysses somtyme be vnknowen / the parsons that be scrupulouse be maruelously troubelyd & broughte to so greate feare of conscience and spirite: ye scant­ly they can goo forthe in the saruyce of god as they shulde do. And yet the thynge that troubelyth them ys but a tryfle in yt selfe / and sone remouyd yf they [Page vi] wolde put ther good wyll there vnto. vndoutyd to the greate encrease of verteu in theyr soules. Ther­fore / for these aforsaid causes & effectes of scrupulosyte. I shall teche somwhat for the conforte of ye said parsons / and fyrste what is scrupulosyte.

what is scrupulosyte. The .vi. Chapitre.

¶Scrupulosyte is callyd somtyme pusyllanimite somtyme the feare of cōscience / somtyme erronious of conscience / and thus yt is dyffyned. Scrupulosyte is a dulle tediousnes and vndyscrete deieccion or trouble of the mynde / by thoccasion of ymaginaci­ons of certayne thynges whiche semyth to be cōtrary. Also yt is callyd the fleyng or abhorrynge of feare by the whyche in a mynde vnstable imagenynge thynges for to come that byn terryble is causyd an anguysshe of spryte & straytenes in conscience. But that noble Clarke Gerson declaryth it more playne and sayeth.In comp [...]dio theolo. [...] Itē libro. i [...] de consola [...]one ꝓsa se [...] Scrupulosyte ys a waueryngnes / or a doutefulnes and a feare that ys causyd of weake and vncerteyne coniectures of the mynde. As he myghte saye thus. Scrupulosyte ys a wauerynge vnstablenes of the fantasy. A doutfull vndyscussyd and vncerteyne weake coniecture of reason / & troubelous feare of the consciēce. In the whiche wordes yt apperyth well / that scrupulosyte is not the parfit dyscussyd acte of reason / but rather a weake coniec­ture without deu delyberacion. And that apperyth wele by this. Let a scrupulouse parson be askyd coū seyl of an other in those thynges in the whiche he is tanglyd hym selfe / and some tyme he wyll gyue hol­som coūseyll wythout scrupull / and that he can not [Page] gyue to hymselfe / wherfore it is playne that scrupulousnes dothe not ꝓcede of parfit delyberacion. For yt is but a weake imaginacion or a feble coniecture of reason. It apperith also / that scrupulosyte is not the fynall sentence of conscience. For yf yt were / yt must nedes bynde to fulfyll the sayd sentence / whe­ther yt were good or yuel. For after doctours / the erronious cōscience so dothe bynde / as longe as yt is not put a way / but it oughte euer to be deposyd and put a way / when a thynge is fynally decreed of conscience / conscience hathe no doute / but strongly co­maūdyth yt / as yt apperyth in these worldly consci­ences / in byyng & selyng / where oftē tymes though they do wronge / they put no doutes. But scrupulosite is euer a douteful feare of the cōscience / wherfore I may cōclude / yt a man may do ageynst his scrupulouse mynde & yet do not ageynst his cōscience. Also a man may put a way his scrupulosyte / without co­mytyng of syn. but rather somtyme with meryte. & to thencrease of grace & verteu. For as saynt Tho­mas sayeth / the conscience. and the feare of consci­ence ben tow thinges. To do ageynst the conscience is syn. but to do agenst the feare or waueryng dout­fulnes of the conscience may be without syn / what so euer acte be wythout doute and feare: that ys no scrupul / ne may be callyd a scrupulosyte. And cōtrary wyse. That acte that procedeth not of parfyt delyberacion / but is in feare & doute / yt semyth a scrupulousnes. Thus we haue shewyd you the nature of scrupulosyte.

¶wherof scrupulosyte rysyth or bredyth. The .vii. Chapitre.

[Page vii]NOw we shall shew you whereof scrupulosite doth brede / & other p̄mysses aforesayd. Though doctours shew many & dyuerse causes that may be occasiō of scrupulosyte / yet for this our purpose.Antoninus in prima ꝑt [...] sūme. tit. iii. captlo. x. I note one special cause aft doctours sōtyme therof yt is to say / the naturall cōplexion of man / when our fore father Adam had broken the comaūdement of god / wher afore his syn he had his body at his wyll After his syn his flesshe was all rebellyng to hym & full of diuers inclynacions to vice. Inclinacions to Pryde / to enuy / to ire / to couytousnes / to slouthe / to glotony / & to lechery. with many other inclynaciōs lefte in man / after ye dyuersyte of hys cōplexion / as paynes dew for hys syn. som mo / som lesse / after the dyuersyte of theyr natural cōplexion. Among all.One cause of scrupulosyte. I note specially for this our purpose / ye naturall inclynacion to inordynat feare. The whiche I wolde chose / if yt were in my lyberty afore all ye other perilous īclynaciōs aforsayde. For comōly they yt of naturall disposyciō byn disposyd to feares: they other wante many of ye other / or else they be not moche troublyd with them as other be. This natural inclynacion to feare after doctours may ryse of an humour in ye stomake callyd melancoly / whiche humour moche dis­posyth to fere / & specially in women. whiche as saint Thomas sayeth. by the occasion of that humoure.whereof th [...] feare of w [...] men comy [...] to them. when they go alone they be vndiscretly fearyd. & dredyth thynges / that no constant crysten ꝑsons shuld feare. For as saynt Thomas sayeth. In the nyghte specially they woll ymmagyn that they se sprytes & beastes and other deformyd fygures. And all is that theyr fantasy by reason of the said humour / whiche [Page] inclyneth them to the sayd feare. Thys drede shulde not be in the spouses of criste. In whose harte euer shulde be the quycke remembraūce of the passion of our lorde Iesu / whiche makyth all feares to vanysshe a way. as the flame of the fyre puttyth a way the smoke. of the contrary / and the son the shadow or darknes of the clowdes. No cristen man or woman oughte to feare any damnyd sprytes. For the lyons of hell be bounde and may do nothyng to man / but only at the wyll of oure lorde. And our moste gracy­ous master cryst Iesus neuer dothe suffre the enmy to appere vysybly to any of hys saruantes that lo­ueyth hym. but he gyueth them gostly strengthe to resyst hym / and not to feare hym / as I shall shew after by example. And also yt was playne & manyfest­ly shewyd in saynt Margaret / saynt Iulyan ye vyr­gyn / saynt Kateryne of sene and many other mo / bothe men and women. And although scrupulosyte & feare of conscience may be causyd many wayes. yet in women and som other that to our lorde be righte faythfull / yt may ryse of this forsayd humoure & in­clynacion of natural cōplexion. And therfore as we sayd before / in suche yt is more trouble then daūger or peryll / and those in cōscience trymble and quake. as the profet sayeth / where no feare is. nor peryl and many tymes also no syn.Psalmo .xiii & .lii.

¶How scrupulosyte is norysshed. The .viii. Chapitre.

ANd not only the feare of the cōscience or scrupulosyte ys bred by the occasion somtyme of this inclynacion of nature / but also yt is norysshed by an vnstable fantasy / whyche comonly & often ty­mes [Page viii] by thoccasion of this humor melancoly is dys­posyd to ymagyn tho thynges that ben teryble and fearefull-and that is one cause that makyth the conscience troublyd and doutful / & full of feare.An other cause of scupulosyte. whiche feare is callyd scrupulosyte. An other cause that no­ryssheth scrupulosyte is this. where the ymaginaci­on is moche occupyed wyth terryble fantasyes / the mynde is moche inclyned to consyder the same And for as moche as to the faythfull sowle / syn and seperacyon from god ys moste abhorryd / therfore those thynges whiche shulde cause or folow of ye same be moste terible to the mynde / as the iustice of god. his fynal sentence of iugement and reꝓbacion. his mo­ste strayte examynacion of all synnes. ye teryble paynes of hell and dampnaciō, that be ordenyd for syn­ners. & the acoūtes that man must then gyue of euery ydell worde and of venyall synnes / be they neuer so smalle. and the horryble cōpany of diuels & suche other. These vndyscretly cōsyderyd causyth the seruyle feare of god. and that noryssheth the feare of cō science / & scrupulosyte. as the moysture of the erthe noryssheth the plante or herbe. and euyn so makyth yt growe and encrease. And somtyme the enemy ry­ghte well knowyng the naturall dysposycion & complexion of man helpyth forwardes and mouyth by suggestion ofte to the cōsideracion of the same and all these doth norysshe scrupulosyte.

¶wherof scrupulosyte is maynteyned. The .ix. Chapitre

¶Scrupulosite is maynteyned as I note special­ly of tow thynges. that is to say / of an erroneous cō ­science [Page] / and of the moste perylous spyce of pryde callyd syngularite / whiche is when a parson so testyth to his owne opinion and to his owne reson / that he wyll not beleue eny other. nor folowe the coūseyl of eny other. and thys ys the more peryllous yuyll of these tow. For though a parson haue an erroneouse cōscience / yet yf he be meke & wyll folowe counseyl. he may sone put hys erroure a way. & sone be curyd of this forsayd sprituall sycknes / callyd scrupulosy­te. But yf he be infecte with syngularite / yt is harde to remoue the erroure of his cōscience / excepte a speciall grace and good wyll / with dylygent labour of his owne parte. [...] Singularite is peryllouse in euery ꝑson / but as saint Gregory sayeth / moste peryllouse in a relygyous parsone that entendyth parfeccyon Suche yf they take an opinyon / or errour. harde yt is to remoue them from yt. And specially as he say­eth in the begynyng of theyr cōuersion to relygyon Suche parsons scrupulouse and synguler in theyre owne wayes / byn apte to be ouerthrowen in all tēp­tacions / and be dysposyd to receyue all the suggestions of the enemy / & that is be cause they ben lyke to hym / in theyr īordinat loue of theyr owne excellensy whiche is their syngularite. Suche wyll kepe ye smale thynges of relygion precysely. & suche ꝑfeccions as byn but tryfles. but the greate parfeccions & bordyns of relygiō / and specially obedience & mekenes they wyl not kepe. Suche may be sone knowen. For pretendeyng parfeccion / they ben euer redy to be ful of suspicions / redy to take occasyons redy to set at noughte / dyspyse and dysdayne the workes of other ꝑsons. But suche maner of ꝑsons ben sore deceyued [Page ix] For they shall neuer ꝓfyt in gostlynes / nor encrease in grace / for god resystyth the syngular & prowde parson as scrypture sayeth / & gyueth hys grace ha­būdantly to the meke sowle.Deꝰ suꝑbis resistithumilibꝰ dat graciam. Iac. iiii. Suche ꝑsons ben euer vnquiet / vnstable and full of troubles & anguysshe of spirite partly / by the reason of theyr scrupulosyte partly / by theyr syngularite. Theyr scrupulous conscience wyll trouble them amonge in theyr saruyce.Of scrupu­losite in sayynge of sar­uice. when theye haue sayde yt ones sufficiently as theyre fraylte wyl suffer / yet they can not be cōtent / but the feare of theyr conscience pricketh them / & so they say yt agayne / twyse or thryse. And worse at the seconde tyme / then at the fyrste.De vita spū ali aīe lectio iiii. Item in tract. de re­mediis ꝯtra pusillanimitatem. But as Doctor Gerson say­eth. Let suche parsons know for a certenty / that the churche byndeth no ꝑson to say his saruice with ac­tuall deuocion and actuall attencion of mynde in al his saruice. For then he shulde offende in sayng of it when he hathe not actuall deuocion / & that is false. For deuociō is of god & not in our power to haue yt but as it pleasyth his grace. Also as saynt Thomas sayeth / yt is sufficient that in ye begynynge / when he shulde say his saruice / that he haue an entent to sar­ue god and to do his dewty. Theyr syngularite also with feareful cōscience comonly dothe vnquiet and trouble them in theyr confessions sore. And as doc­tor Gerson sayeth / surely without reason. For they wyll forme & make a greate cōscience of those thynges that ben but tryfels / in comparison / & lyghte offē ces / and suche veniall synnes / wythout the whiche / yt is not possyble this lyfe to be cōtynuyd. In suche they wyll make suche precyse serche and dyscusse of conscience / that they wyll leue nothyng vnconfessid [Page] but make conscience of all theyr lyfe / and vnwysely more wepyng theyr offences in the balance of the iustice of god / then in the balance of his marcy. Such yf they folow not coūseyle / & put a way this scrupul they shall come to this incōuenience / that they shall make conscience of that / that is no syn / and confesse that / that is no vyce / nor matter of confession / and that is not to be done. This smellyth all of syngularite / and specially in them that comyth to confession haueyng cōpetent contricion as this clarke Gerson sayeth / and somtyme haboūdant cōtricion / and ma­keth theyr confession sufficyently: yet by ye reason of theyr scrupulousnes & syngularite / they be not con­tent / nor can be suffysyd with one confession suffici­ently made / but somtyme they wyl make tow or mo cōfessions of suche smalle synnes / and so do they vnreuerence & dyshonoure to the holy sacrament of penaūce and mystrust the same / & bothe wery themself and also theyr gostly father. [...] Psalmo. xiii. [...]. lv. Vbi supra. Caplo. xii.They quake & tremble as the prophet sayeth / where no drede is. Suche sayeth this forsaid clarke byn syngular / more trustyng in theyr owne iustice / then in ye marcy of god. They wene to make them selfe so clene / that they shall ha­ue no nede of ye marcy of god / but they loke to be sa­uyd by his iustice But let suche take hede / what our sauiour sayeth in his holy rewle whiche we haue ꝓ­fessyd / blyssyd be hys holy name euer more therfore. that yf a man wolde suffer hym selfe to be slayne in his body / yf yt were possyble a .C. tymes for penaūce yet for all that / he shuld not be worthy to come to heuen / yf god wolde procede after the only rygoure of his iustice ageynst hym. Thus we haue shewyd you [Page x] wherof / as in parte / and as of one rote scrupulosyte dothe brede / wherof yt is norysshed and mayntenyd that is to say / of cōplexion yt may spryng / of an vn­stable fantasy and seruyle feare yt may be noryshed and of an erroneous cōscience & syngular mynde yt may be maynteyned.

¶Of the yuels that scrupulosite bryngeth to. The .x. Chapitre.

NOw restyth behynde to shew what pareyls troubles & ieobardy scrupulosyte may brynge eny parson to. And what remedyes for the same. and for all these forsayd feares and troubles. Fyrst as cō cernyng the pareyles and ieobardies / to the whiche scrupulosite may brynge that parson that restyth in yt / there be many & dyuers. of yt whiche all for lacke of tyme I can not write now. yet one ieobardy I note / that I fynde in a notable doctour / to the whiche those that ben infecte with scrupulosite somtyme be broughte. And lyke as I haue shewed one occasion wherof yt may sprynge and breyde. That ys natu­rall cōplexion: so lyke wyse I shall shew one pareyl and ieobardy aboue all other / to the whiche yt may brynge. Doctours / and specially physyciens deter­myne and say / that of a certeyne humoure in the stomacke / whether that humoure be melancoly / as yt is lyke to be / or els a dust coloure / or rather a blacke fleme. I leaue yt to them that be lernyd in physycke but they say / that of suche an humoure there rysyth a blacke & a darke fume to the hed / whyche so trou­belyth the sensis and hed of man / that by thoccasion therof / reasō is darkenyd. & that as saynt Thomas sayeth / is the gretest payne that may be in this worlde [Page] / and specially to the faythful soule. For yf reason be darkenyd and may not haue his course to discer­ne & discusse parfytly thynges as hym oughte to do that causyth in the conscience of man or woman / A feare & waueryng doutfulnes / and that is scrupulosyte. And so longe without remedy that feare maye growe / that it wyll brynge ye conscience halfe to consent to thynges that ben wrong / whiche for lacke of dew delyberacion / reason can not discusse nor discerne. And paraduenture fall to mocions of infidelyte. to anguysshe of spyrit / & tediousnes of lyfe. thynke­yng all that they do to be noughte. And that they be forsaken of almyghty god. and delyuerid to the handes of the enemy / for theyr synnes / and so fall to desperacion. This is the greatest payne that may be in this worlde / to the faythfull soule. And in paciently sufferynge this payne / and in wysely ouercomynge the same / there is ꝓmysed the greate crowne of glo­ry / & so moche more glory / that the payne ys impor­table. And certeynly / this payne or some other lyke. ys necessary & moche holsom for the syngular ꝑsone to kepe hym in mekenes / leaste he shulde fall to far­ther pryde and so lose the fauour of god & crowne of glory. [...] There is as saint Augustine sayeth for euery syn a dew payne. And god of iustice hathe comaun­dyd that euery inordynate mynde shall receyue hys dew payne in hym selfe. As the enuyous harte hys payne. The slouthfull hys payne. The Gloton hys payne / & so forthe of other But among thē all / there is no payne so meyte to suppresse syngularyte / as these forsayd spirituall paynes & temptacions. The whiche / for as moche / as we haue shewyd how they [Page xi] may com & ryse in some maner wyse / of the route of our corupte nature / wherfor suche may be somtyme more payne then parell. as we haue sayd before.Libro pri d [...] cōso. theolo [...] ꝓsa. iiii. & libro. iiii. ꝓs [...] secunda. A good des­peracion. For doctour Gerson sayeth that there is a good scrupu­losyte and a good desperacion. That is a good des­peracion that reryth vp the dull soule of man / & makyth yt stronge in hope. for the faythful soule beyng in fore temptacions & paynes / seyng that he can not delyuer & helpe hym selfe / he castyth all his though­tes / harte & mynde / body & soule / in to the handes of god hys maker / & cleuyth fast to his marcy. as doth the nedyll to ye adamant stone. And that soule dout­les shall haue cōforte of god. whiche anone as he re­ceyueth / he ys euer afterwarde more strong in hope than he was before. Thys is a good desperacion.Vbi supra. A good scu­pulosite. Lykewyse / that is a good scrupulosyte. that ys oc­casiō to remoue the soule from seruyle feare / & tymerous cōscience to harty & faruent loue. And that ys a good mocion of infydelyte / by the occasyon of the whiche / man may obteyne clere faythe / & quicke faythe in thynges cōcernyng his saluaciō. I write not this / ye only euery man yt ys scrupulous & syngular hathe these forsaid spūal infyrmytyes & temptaciōs but also som tymes / the stronge & faythfull saruan­tes of god. that had leuer haue theyr hartes pluced out of theyr brestes then in worde / dede / or thought they wolde declyne from ye trew faythe. and loue of Iesu criste. And for as moche as allmyghty god lo­ueyth them moste syngularly. therfore he wyll pro­ue them in the fornace of payne & tribulacion. lyke as he dyd his naturall & eternall son our sauioure & lorde Iesu crist. And the cause ys. that aboue other [Page] paciently sufferyng the same / they be preordinate to haue an hyer crowne of glory in heuen. For as that noble & deuoute clarke. whome I suppose ye bothe knew and louyd for his synguler verteu Doctoure Chubbes / in hys conflate / cōparyth the swetnes of deuocion / & faruoure of charyte vnto mylke. [...]onflate ys [...]e name of [...] boke. wyth whiche. god often tymes dothe fede and norisshe his tendre chyldren / & suche as ben tendre in fayth / weake in faythe / weake in hope & feble in loue. But the stronge saruantes & chāpions of god. byn fed wyth a more stronge meate / as with paynes / labours / cō ­maūdementes / ꝓfeccions & greate troubles / temptacions & aduersityes. whiche yf they suffer pacyently and so ꝓuyd / kepe hole & breke not from the loue of god. suche be blyssed sayeth the wyse man. And they shall haue the crowne of glory / whiche god hathe ꝓmysyd & kepyth for them. [...] And saynt Iames in hys epystle exhortyth euery faythfull soule to the same. sayng. Be glad and esteme yt for a great ioye / when ye be in troubles / & temptacions. For syth the lyfe of faithfull man is cōparyd to batayle in scripture. the cristian man shulde not care / nor abate his gostly corage to god when he is assayled by the enemy. or o­therwyse tossyd in aduersyte. knowyng for certayne that none may come to heuen but by troble & payne Saynt Paule sayth. [...]ebre. xii. B [...] Them whom god receyueth & admyttyth as hys chyldren / he correctyth in thys worlde. And none may loke to be enheritours of the kyngdome of heuen / ye in this worlde wyll suffre no payne. And therfore ye faithful saruant of god shuld not regarde moche what payne he dothe suffre. nor of whome hys payne takyth occasion or ys causyd. [Page xii] For know ye for certayne yt all payne sensyble is wroughte of god. & of hym pryncipally ys comaūdyd..s. Thoma [...] And thoughe the occasiō of oure syn som tyme may be ye cause / by the suggestiō of ye enemy. And though also ye cause meritorious may be our selfe. other by our surfet or necglygens / fraylte / ignorance / or cor­rupte wyll / yet the payne is only of god / as ye pryncipall cause / to rectify / other the syn yt is past / or to lett the syn yt is to com. so ye ꝓphete Dauid sayeth.Psal. xxxvi [...] that god correctyth man for syn. Then we shulde not moche care nor be wery of payne but we ought dylygētly to apply all our study / after the coūsayl of ye wyse man. How we may receyue wyth harty thankes all suche thynges yt god shal sende. whether they be ad­uersities / or ꝓsperitie. And often to reuolue & recoūt in our mynde: how we may p̄pare & order our selfe paciētly to suffre / endure & to cōtynew hole & vnbroken. in such tēptacions aduersities & ꝓues. For lyke as ye fier tryeth & ꝓuyth ye syluer or golde.Eccli. ii. so ye fornace of payne & tribulaciō ꝓuith ye elect chyldren & chosen ēheritours of ye kyngdom of heuen. saint Paule wytnessyth yt same. sayng.Roma. v. Tribulaciō warkyth pa­cience. Pacience hole & vnbroken workyth ꝓfe. & ꝓ­fe warkyth hope. & hope neuer confoūdyth / but gy­uyth such gostly strēgthe to man & knytteth his harte so fast to god. yt all payne is plesure to hym & augmentaciō of strengthe & grace. Exāple.An examp [...] of the pott [...] The pottar when he turnyth his vessel & in ye first tyme makyth yt as long as it is grene erth. he setyth no gret store by it. But when he hathe put it in ye fier. & after take it out agen / if he fynd it broken. he wyl sone cast it a syde as noughte / & settyth no store therby. But yf yt be hole and soūde when he takyth it out of the tyer. [Page] then he makyth moche of yt. trustyng that yt shall rēdre & yelde hym suche avantage as he made yt for And that pot so beynge hole & sounde after the fyer. yf yt had reason & vnderstōdyng / myght haue grete cōfort & trust to com to that ende / that yt was made for. So in lyke wyse. That parson that in paynes & temptacions can suffer all paciently & endure hole & breke not / he may haue greate hope & trust of hys saluacyon. Thus we haue shewed you to what ieo­bardy scrupulousnes and syngularite bryngeth.

¶Of remedyes ageynst scrupulosyte. The .xi. Chapitre

¶NOw we shall shew you what remedyes for the same. [...] And fyrst ageynst scrupulosyte. As the fa­mous clarke doctour Nydar sayeth / and also yt ys in speculo spūaliū. Scrupulosite is remouyd by .iii. thinges that is to say / by deposyng & putyng a way of the erroneous conscience. by mekenes. & by clene discrete cōfession. In the whiche I note that scrupulosite shulde be remouyd & dystroyed / in a contrary wyse to the order wherof it dothe growe / & specially in this one poynte of scrupulosyte / that we haue ta­ken to entrete of. It bredyth of ye inclynacion of our corrupte nature. It is norysshed by an vnstable fantasy / & by seruyle feare / and by the suggestion of the enemy. It ys mayntenyd by syngularite & by an er­roneous cōscience. Now fyrst after this forsayd clarkes we oughte to do a way our erroneous cōscience and then put a waye syngularyte / & take mekenes. And as for the vnstable thoughtes / cast them in the [Page xiii] lappe of your gostly father. And for as the inclyna­cion of nature. drede yt no more. then ye wolde dre­de the īclynacion to vnclennes of the body / or the inclynacion to īpacience or glotony. or eny other vyce ageyn the wiche we must euer fyghte / & there vpon dependyth and folowyth ye crowne of glory.scde Thin [...] secūdo. [...] For as saynt Paule sayeth none shall be crownyd but only they that manly dothe fyghte for yt. in the batayl of verteu. And yf scrupulousnes of these greate feares of conscience had byn good & necessary: the holy saruantes of god that hath gon before vs / wolde haue byn scrupulous / & that we rede not. For I suppose yf all had byn scrupulous. we shulde not haue had the īnumerable multytude of martyrs / confessours and other holy fathers that byn past / nor the vnspekable workes that holy doctours haue writen & left for our cōfort. wyth many & dyuers coūseyls & pre­ceptes to directe our conscience agenst suche scrupulosytyes. And that they wolde not haue done / yf we oughte to gyue place to suche feres. Therfore be neuer wery of eny suche īordinat fearys. but take dew parte agenst them when they come. & order them af­ter discrecion. And yf they wyll be fearse / suppresse & p̄uent them by holy & swete meditacions of ye good­nes of god. of his greate marcy & benefytes / & loue that he hathe to man. And thanke his grace for that yt hathe pleasyd hym to admyt man to be partenar of his glory. for resystyng suche smale mocions and tryfels. The ordyr & maner to put a way an errone­ous conscience.To remou [...] an errone [...] conscience Doctours shewyth sayng / that yt is moste sure to do yt after the counseyl of theyr gostly fathers and discrete confessours. for that putyth all [Page] thynges out of doute. bothe by the reason of theyre meke obedience to theyr cōfessour / & by the grace of the sacrament of penaūce. In the whiche vndouted the holy goste dothe often tymes illumyn / lyghten & īspyre ye mynystre of ye said sacrament. yt is the pryst with the lyght of his grace & coūseyl For experience shewyth. how many that hathe byn scrupulous and in ꝓcesse of tyme parceyueyng theyr owne greate folysshenes & erroure / laboryng in them selfe only af­ter theyr syngular mynde to put yt a way / & not aft coūseyll / hathe fallen to further incōuenientes on ye other party. that is to saye / they haue excedyd more in largenes of conscience. then euer they dyd before in streytnes of scrupulosyte. And more haue drawen themselfe to the gebardy of p̄sūpcion then euer they were in any daūger of desptraciō. Bothe these saint Thomas forbyddeth. bothe to large cōscience / & to streyghte conscience. For the one bryngeth to p̄sūp­cion & the other to desperacion. But all our laboure shulde be to haue the quiet & meane conscience. For therin restyth the holy goste / & there in standyth parfeccion. And therof encresith grace and verteu in relygion / which syngularite principally doth let. ther­fore do yt a way as the mayntener of ye scrupul. and take in his place mekenes. Syngularite preferryth his owne iudgemente byfore all others. And meke­nes dothe prefar the iugdemente of other byfore her owne. And therfore is mekenes the moste souerente medcin agenst scrupulosite. And that thyng ye principally puttyth it a way / is to folow coūseyl.narracion So we rede that saynt Barnarde remoued a greate feare & scrupul from one of his bretherne / whiche was so feryd. [Page xiiii] that he durst say no masse. He thoughte he had no fayth in the sacrament / whose erroure saint bar­narde wayng wysely & dyscretly / sayd. Go to masse brother in my fayeth. And he so doyng for obedience had neuer more trouble of that scrupulousnes and feare. But som wyll say. ye syr. saynt barnard was an holy man. & a grete clarke. our gostly fathers be not so. To this answerith doctor Gerson. & sayeth. yt it was neyther the holynes of saint barnard nor his great lernyng that delyueryd this man. but yt was the meke obedience of ye brother. that obayed and folowed ye comaūdment & coūseyl of his father. Ther­fore yt ys best to folow coūseyl & to ensew mekenes. and to put a way all syngularite. For as we sayd in begynyng. lyke as the holy feare of god / is the lock of all ꝑfeccion. so mekenes is the key of all ꝑfeccion. whiche openyth the hart of man to all thynges that byn goostly / & shyttyth yt fast from all thynges contrary. Then in all scrupuls yt is best and most redy medicyn to folow the coūseyl of a discrete gostly fa­ther. And as for saruice of the churche / as matyns. euynsonge / and suche other howres. Let none be to moche scrupulous therin. we be as saynte Austyne sayeth no aūgels. And what so euer we shall do / som defaute we make therin. we can not do euery thyng so p̄cysely as aungell can do. Therfore in our saruice. as we allegyd saint Thomas byfore.Of sayng saruice. ca [...] let vs in the begynynge forme our mynde to god. & what so euer neglygence folowe. yf yt be not wylfully nor of con­tēpte. but of our fraylte or neglygence or infyrmyte. our mynde be abstracte. standyng the fyrst order of our mynde it is sufficient / & we be not bounde to say [Page] it agayne. But yf eny lyghte neglygence fortune of oure fraylte / be sory therfore with a consion on oure brest or som other token of contricion and go forthe And as for confession be not to far precyse therin.cōfession I meane in makyng to far discussion in small synnes. For though in oure propre iugement / it be not law­full to thynke eny synne smalle. [...] for that were blas­phemy sayeth saynte Barnarde / yet many synnes byne venyall and so smalle / that as saynte Tho­mas sayeth / we be not bounde to confesse them of very necessite by any comaūdement / but only of congruyte. Laudable yt is / & specially for the holy rely­gious parsons / and moche behoueful & holsom it is for theyr sonlles helthe ofte to cōfesse theyr dayly offences / whiche comonly & in maner byn but venyall. But euer among cōcernyng the matter of cōfessyon be ware of the enemy & specially that parson that is scrupulous. For lyke as you put muddy water in a vessell / touche the vessell & the mud wyll ryse & dar­ke the water. Euen so somtyme wyl the enemy (if he be sufferyd) touche our body & moue the humours & trouble the senses therof. & so darke reason / that yt shall nether se yt selfe. nor parfytly consyder the confession or other warkes that we haue made or done. Then he wyll come & say / syr suche a syn ys not re­mytted of god. for yt was not trewly confessyd / & so make hym go to cōfession ageyn / and specyally the scrupulous ꝑson. whose cōscience is moche prompte and redy to cōsent / by the reason of fere that is in yt But knowe ye well / that this suggestion of the ene­my is not done. to haue hym confesse hys syne. or to make hym haue remyssiō of the same. But as saynt [Page xvi] Gregory sayeth / the enemy somtyme wyll moue to verteu. by cause he wyll induce vice.libro. iii. moraliū caplis. xxiiii. .xxv. He wyll moue the prelate to Iustice. bycause he wolde make hym cruell. somtyme to pyte & marcy / because he wolde make hym neglygent. And somtyme he wyll moue the relygyous parson to scilence / prayer / & contem­placiō / because he wold make hym vayne gloryous somtyme moue hym to greate abstinence / & watche bycause he wolde brynge hym to ydelnes of brayne or other confusion. And so lyke wyse. in this poynte he wyll moue to confession / not for to haue them clene in soule. but because he wolde trouble them in cō science. for he hatyth peace / & he is callyd the pesty­lent spirit of discorde & trouble. Therfore though in grete crymes. & abhomynable offences of the which man oughte euer to be a shamyd. Syth shame & the payne therof in penaūce ys coūtyd for a grete parte of cōtricion / suche of mere deuocion a man often to cōfesse for the encrease of grace and meryt / thoughe doctours comende yt. yet in this case / other for the suggestion of the enemy / or for eny scrupulousnes. doctours wyll that they shal not cōfesse them ageyn in cotidian & dayly synnes and venialles of whiche they haue byn confessyd before. but wysely to dyssy­mul it & to resyst the enemy in yt poynte. yet this not withstandyng / yf at eny tyme of only mere deuociō they be mouyd to make theyr lyfe & soule clene / then they may / as the tyme ys expedient & necessyte requireth. These poyntes we haue rehersyd by cause scrupulosyte is moche accustomyd to folow the same.

Of remedyes for temptacions comynge of Scrupulosyte. The .xii. Chapitre.

[Page]NOw lett vs se remedyes for the gebardyes & temptacions rehersyd. whiche done folow of scrupulosyte. Temptacions comyth dyuerse wayes som of ye enemy. som of our owne selfe. som byn car­nall. som sprituall / & eche one of these hathe dyuerse remedyes. we must euer resyst the enemy. & so scrip­ture comaūdyth sayng.Iaco. iiii. Resyste the dyuell & he wyll flee from you. And treuthe yt is. For where he is sufferyd & feryd / there is he a lyon. and where he ys re­systyd & not fearyd nor set by. there sayeth doctours he is but a shepe. But yet knowe / that no man may loke to be able of hym selfe / to resyst or wrastell with the enemy. syth there ys no power vpon erth able to be cōparyd to his power. Therfor temptacion must be resistyd by grace / prayer / and good workes. [...] The fowle thoughtes of ye lustes of the body must be fled and had in abhomynacion / dysdaynynge that oure soule yt is dedicate to god. shulde be occupyed wyth suche. syth our hartes shulde euer be kepte clene. as the chambre & mansion of our sayd lorde. To this exhortyth saynt Paule sayng. Flee fornicaciō. And in an other place yt is sayde. [...] Gyue place to yre. In the whiche we be taughte a remedy ageyn impaciency. to suffre & not to reuenge our owne quarel And lyke wyse to resyst the mocions of pryde and vaynglory. Thus euerychone of these maner of temptacions. haue [...]eyr propre remedyes.

Of Spirituall temptacions & how they may com to vs. The .xiii. Chapitre.

BVT for as moche / as the spirituall temptacions be more suttell & paynefull / and comon­ly [Page xvi] more parlous / therfore our pore purpose now ys. to shew / how suche may come / & what remedyes for them. These temptacions be as mocions of infidelyte & mocions of desperacion. And amonge all other I note after doctours one special maner yt they may com of / Isoder sayeth.Libro. iii. de sūmo bono. Captlo. v. The enemy when he wold deceyue man / he fyrst cōsyderyth of what cōplexion he is. And so applyeth his ordynaunce & layeth sege to manes soule / where he fyndeth hym most weke. and appte ta receyue his suggestions. Saynt Gregory affyrmyth the same in his morals.Sermo. vii. And pope Leo in a sarmon of the Natyuyte of our lorde sayeth thus. The cursyd aduersary our aūcient & goostly enemy cōsyderyth the state of euery ꝑson & ceassyth neuer / ne fayleth to sprede & cast euery where the snares of his deceytes / & euer labouryth to corrupte the trew fayth of the beleuyng soules. He knowyth full wele to whome he may apply the vnsaciable appetyte of couetousnes. And to whome he may suggest ye soule & abhomynable desyres & occasyōs of Glotony and Lechery. And whome he may inspyre with his most venemous poyson of Ire and enuy. whome he may deceyue with false ioye. and make them prowde and vaynglorious / or by admyracion and maruelynge of outwarde thynges to seduce and lede them from the waye of grace and parfeccion. He knoweth say­eth thys noble Clarke whome he may trouble wyth pensysnes. & whome he may oppresse wyth fere. All hys laboure / dylygence / study & busynes / ys to way cōsyder & serche the maners / cōdicions customes / & disposiciōs of man / wherfore when he knowith that [Page] a parson is disposyd to be scrupulous & fearefull in conscience. Anone he wyll moue his body / & cause a fume to ryse vp to his hed. & trouble his senses / and so darke reson. & then he hathe broughte hym in to a grete trouble. Thē by bis subtyl craftes he wyl ma­ke hym byleue that he hathe no faythe / & that all he dothe is noughte. And yt is not so / for all this ys by cause reson is darkyd & may not se hym selfe. nor discusse suche thynges as parteyneth to his saluacion. And that the enemy knowyng though he can not o­uercome hym / yet he wyll trouble hym & wery hym. as doctours sayeth. & dryue hym to that poynte. yf he can / that he shall be wery to suffre payne for hys synnes & for the loue of Iesu crist. In whiche yf the faythfull soule resyst hym / & be not ouercom. but paciently suffer all his craftes / paynes & troubles / cer­taynly that soule dothe meryt greatly & byldyth his hye crowne of glory. to the great confusion of ye enemy. which synned & fell without eny suche occasion or payne. but only of his fre wyll. But yf a soule wyl be weake & faynt / and not strongly call for grace to resyste hym: Anone he wyl lay greter sege to hym. & assayle hym with more temptacions. He wyl brynge hym to anguysshe of spirit / whiche is a spūall pensyuenes. And that parlous payne he wyl by darkyng of his reason / bryng hym to yet a greter payne. that is to say. to tediousnes of lyfe. And there vpon next he wyl if he be not resysted / moue hym to desperaciō whiche is the vttermost that he may do. in the soule yt louyth god. For certaynly. though he may brynge his owne saruantes. & suche that louyth the worlde better then god to forther cōfusion: yet. ye saruantes [Page xvii] of god. and the elect chosen vessels of grace he may neuer fynally confoūde in that temptacion nor in a­ny other / as saynt Gregory sayeth in the secōde bo­ke of his morals.

¶A lamentable cōplaynt of the dulle Soule. The .xiiii. Chapitre.

BVT som wol saye. syr. I am so maruelously troublyd some tyme / that me thynketh I am lefte & forsaken of god and all hys aungells & holy sayntes. and I am as yt were a thynge that were taken & delyuerid to the enemy for my synnes. I haue no swetnes nor deuociō / but all my lyfe is as yt wer a tediousnes / all swetnes & deuocion is taken from me. And I as a thynge lefte dry without merues / & to nothynge apte nor disposyd / that is goostly. And that bryngeth me to suche feare / that I may trust & hope of no ioy in heuen / nor eny thyng that is good in erth. but only loke for dampnacion. Ah. holy soul and yf thou wyst what these paynes doth profyt the thou woldest haue a mery spryt & a lyght harte. For certaynly other these greate temptacions byn only payne to the. or els they byn wylfully desyryd of the. If they byn only payne: knowe thou for cartaynte that they byn no syn.Captlo. xiiii de vera reli­gione. For as oure holy father saynte Austine sayeth. Syn is so volūtary. that if yt be not volūtary yt is no syn. & as doctours sayeth. what so euer temptaciō man suffre / yf he cōsent not / yt is no syn / but only payne & meryt. & specially in these spū ­all temptaciōs. whiche ben ageynst fayth and hope. For as scripture sayeth. this is our glory / this is oure vyctory: our moste strong & myghty fayth.Prima. Ioā nes. v. in Iesu cryste. whiche knowyth his saruantes and electe [Page] chyldren better then they know them selfe He knowyth that leuer they had to suffre dethe / as martyrs. than they wolde breke or gyue ouer / or cōsent to the enemy in suche temptacions & paynes. whome therfore he putyth for the tryall & meryt in these greate paynes. by cause theyr crowne & glory shulde be the more hye in heuen. And certeynly theyr payne were a kynde of martyrdom / if they wolde suffre yt glad­ly / as holy martyrs dyd fuffer dethe for the loue of Iesu crist. But for as moche as eny parson is not lyke stronge in fayth / hope / & the holy loue of god: necessary yt is to shew som remedyes & cōfortes / how holy fathers byfore vs hathe behauyd themselfe in suche temptacions.

¶Good remedyes ageynste Spirituall temptacions. The .xv. Chapitre.

DOctours wrytyth that in suche spūall temp­tacions. we shuld behaue our self otherwyse then in carnall temptacions. For in carnall temptacions we oughte to make stronge resystence / & euer wrastell ageynst them. but we may not do so in spū ­all temptacions. wysely & dyscretly we must resyste them / but in no wyse wrastell wyth them. when the enemy putyth to you a mocion of infydelyte / reason not with hym / and lyke wyse when he castyth a suggestion of desperacion / stryue not with hym. but vse this medecyne. Suspende youre reason. restrayne all youre sensys. & plucke vp all youre spirites. & as the mocion cōyth / so let yt passe without stryfe. If it be only of ye disposicion of our corrupte nature / this is sufficient yf yt be vsyd. If yt com of the enemy he wyll not leue you so. but he wyll cleue otherwyse & [Page xviii] worke more trouble. Then after the coūseyl of doc­tours vse thys remedy. Dyssymul & shew your selfe to set lytel by it / or nought. though ye thyng be grete And lyfte vp youre mynde to god. & remembre hys tendre marcy in the redempcion of man / & how yt is his ordenaūce in suche tēptacions & paynes to pro­ue his saruantes. to whome he entendith to gyue ye crowne of glory. But yf ye enemy be feerce & wol not cesse for this. as he is most subtyll & crafty / then meke your selfe vnto god. & offer your selfe for his loue & for the dew fruyte of penaūce for your synes. gladly & with thankes of hart / to suffer al paynes that yt shall please his grace to sende you. And wyth ye call & crye with harte & voyce / on the holy name of Iesu .x. tymes. or more or lesse / as your deuocion saruith with som holy & swete meditaciō of reuerence to the same / as god shall put in to your mynde. This ver­teu of mekenes & confessyon of the name of Iesu in harte & worde / ye enemy may not abyde. For though for a lytel tyme he wol pretende and semble as yf he were not abasshyd for that verteu and name / as the sarpent that scripture spekyth of.Psal. lvii. whose property ys for the tyme to stoppe his erys / yet by the wordes of the enchanter in conclusion she is ouercom & taken. So the enemy though he wol not be a knowen therof / but som tymes more fersly he wol make insurrecciō after that holy name Iesu be spoken. yet certeynly that holy name namyd he is ouerthrowen / & therfore strongly parsew hym with the same & with me­kenes / & he shall fle with grete cōfusion / to the grete comfort of all them that abydyth as treu seruantes parseuerant in this theyr profe / to theyr greate try­umphe [Page] and to the vtter confusion of the enemy. Ex­perience shewyth also cōfort & remedy ageynst such temptacions. A certayne parson ther was / that by ye space of .ii. yeres & more. was troubelyd wyth suche mocions / & often tymes by water & by lande. he had mocions to desperacion / & to the moste abhomyna­ble that may be / to distroy hym selfe. bothe by water & otherwyse. And the ꝑson neuer ceasyd. but callyd to god dayly & parseuerantly to strēgth hym. & euer confessyng hymselfe the saruant & worshyper of the holy name of Iesu. cōmytyng hymselfe only & holly to ye passion of cryst & marcy of oure lorde god. And wythin the sayd tyme he had cōfort & illuminaciō in soule. how to answere the enmy / to his gret cōfort. & to ye edefiyng of other. And yt was this / yt was gyuē hym by a light. that when so euer suche mocion cam to his mynde. that he sulde take that mocion for an occasion & remembraunce to honour the passion of crist & the blyssed vyrgyn hys mother. And yf it com to his mynde a .C. tymes in the day. so ofte of ye sa­me to take occasion & remēbrance to say. Adoramꝰ to criste Ihū et benedicimus tibi. Quia per crucem titam redemisti mūdum miserere nobis. And to the mother of marcy one Aue maria. to the ende. And thus that parson was clene delyueryd. to the greate encrease of hope in his soule.

¶An answere to the fyrste parte of the Cōplaynt of the dulle soule. And a reme­dy for his tediousnes. The .xvi. Capitre.

BVT now to the cōplaynt of the ꝑson that ys troubelyd with mocions of desperacion. And fyrst where he sayeth that his lyfe is as yt were a te­diousnes. [Page xix] In that poynt begynneth ye enmy all this trouble. For yf he may bryng hym to an heuynes of spryte / & to a dulnes and tediousnes: then hathe he in maner robbed hym. from ye zele & quycke fervour of good workes / & spoyled hym of hys corage that he had to verteu / & woll make hym leue sōtyme hys dewtyes vndone / & other good workes / to ye whiche he hathe bene accustomyd. But this spūall pensyuenes / & tediousnes of spryte is causyd otherwyse in ye grete syners of the worlde and infydels & heretikes & otherwyse in the saruantes of god..iii. wayes how tediousnes may co­me in euyll people. In the saruantes of the dyuell / yt is causyd. when they haue ye condicions of theyr master. somtyme of a synguler and proude mynde when a man p̄ferryth his owne wyll mynde / i [...]cion / or coūseyl before al other..i. and also ageynst the cōmandement of god / and is so obdurate & styffe in his opynion / that he wyll folow no coū ­seyl. neyther of hys prelate / nor of eny other reuler. Of thys we rede an example in the seconde boke of the Kynges of one called Achytofel / whiche for that his coūseyl was refusyd & not folowyd.Captlo. xvii he went ho­me & honge hymselfe. Some tyme yt comyth of an enuyous mynde. when a man ys so replete wyth the poyson of Enuy. Ire. & impaciency. that nether for god nor man he woll spare to reuenge. his enuyous wyll & harte.Captlo. iii. Of thys we rede in the boke of quene Hester of one callyd Amon / whiche so enuyed a verteous man callyd Mardocheus that he coulde non other wyse be contentyd / but he wolde haue / not only the sayd Mardocheus / but also all his naciō slayne on a daye. and all for that Mardocheus dyd not arise and do hym reuerence as other did. But what [Page] fortunyd? suerly by the wyl of god & the meanes of the fornamyd quene Hester whiche was Mardoche us brothers doughter.Ibidē. Capitulo. vii. vpon the same galows that he let make for Mardocheus / he was hangyd hym­selfe. and Mardocheus with all hys nacion delyue­ryd..iii. Som tyme yt comyth of a malysyous & cursyd wyll. a man wyll not calle for marcy to god. but vo­lūtaryly & wylfully seperat hym selfe. from his marcy / as dyd Iudas that betrayed our sauyoure.Math. xxvii And all these cam to cōfusion. And therfore from thys tediousnes god kepe all cristen people. for hys tendre marcy.How tediousnes may be ī the saruātes [...]. amen. ¶Of an other cause & maner thys forsayd tediousnes is causyd in ye saruantes of god As saynt Gregory wytnessyth in his moralles. And that ys when the saruantes of god hathe foughten the batayl of verteu long seson / & exercysyd hymself wele in warkes of parfeccion / and gostlynes. Afterwarde he begynneth to be wery. & to abate his dyly­gence and goostly corage that he had in resystynge temptacions and doyng good workes / & so gyueth place to the enemy / whyche a non as ye aduarsary do the parceyue / he parsewyth hym more craftely / & by many suttyl fraudes and suggestions mouyth hym to the forsayd gostly werynes / & tediousnes. Ageyn the whiche / we must vse these remedyes that folowyth / and apply all our enforce & myghte / to resyste & remoue this sayd tediousnes For lyke as where the sarpent may get in / her hed / she wyl cōuey & draw in her body shortly / so wol he do. Therfore let vs cut a way tediousnes from our harte / as ye moste parlous hed of the sarpent the dyuell. For yf he may obteyne that vndoutyd he wol brynge vs to farther trouble [Page xx] Therfor when we be wery in goostlynes. let vs ren to the well of marcy & foūtayne of all cōfort oure loueyng sauiour cryst Iesu. whiche hathe ꝓmysed to cōfort & refresshe vs sayng.Math .xi. Come to me al you that be ouerchargyd & weryed in the grete labours yt ye haue taken for my loue. Com to me & I shall refres­she you. I shall cōforte releue & defende you / & from all troubles delyuer you.Ioānes. xvi In me ye shall haue peace Let vs cōsyder ye grete marcy & tendre loue of that lorde / whiche for our redempcion & delyuerance / netheyr sparyd body nor soule / but strongly sufferyng the batell of tribulacion & all paynes to ye vttermost neuer ceassyd to the ende / but rendryd his most p̄cy­ous lyfe for our saluacion. Remēbre also the holy appostles / martyrs / cōfessours & vyrgyns / and īnumerable holy fathers & sayntes that faughte the same batayl. Lyfte vp the eye of your soule to heuen. & cō syder ye crowne of glory. whiche our sayd lord hathe p̄paryd for his saruantes. & holdyth yt in his hande as most sure & redy to those ꝑsons ye parseuer fyghtyng this batayl to ye ende. For to them only it is promysyd. Loke also downe to hell. & cōsyder wheter ye be able to stusteyne the paynes ordenid for ye contrary For them I mene yt begynneth good workes & do not ꝑseuer to ye ende. These well consyderyd may be an occasion to remoue all tediousnes and dulnes of spirit. But yf you wyll confoūde the enemy shortly.A good re [...] dy ageyns [...] tediousne [...] vse thys remedy when ye be dysposyd to dulnes of spyryt / applye youre selfe to some workes bodely or gostly. that ben to the honoure of god. though in the doynge of them ye haue deuocion. as in prayer. or in redeynge of holy Psalmes / or sayntes lyues. [Page] And specially ofte amonge. vse these holy Psalmes Iudica me deus et discerne causam meam.Psalmo. xlii Psal. C.xlii. & Domine exaudi orationem meam. auribus ꝑcipe obsecra­cionem meam. And in this excercyse the enemy may not abyde. but seyng that ye more he tēptyth / ye more the saruante of god dothe ꝓfyt in good workes / as vtterly cōfoūdyd for that tyme he wol departe / and cesse his temptacion to the great cōfort & goostly ex­perience of the sayd parson and many noo.

¶An answere to the seconde parte of the complaynt of the dul soule where she complayneth that all swetnes & deuocion is taken from her & she lefte all dry / & with out merites. The .xvii. Chapitre.

WHere the sayde parson also sayeth that all hys deuocion and swetnes is taken from hym / and he as a thynge / that were forsaken. al lefte dry without merites. He thynkyth that all ye dedes that he hathe done be noughte / & rather be syn. thē good workes / and yt is not so / but all is illusyon & crafte of the enemy / whiche after yt he hath darkyd reason as is said before / then he wol begyn to clatter in the fantasy of man. [...]omelia. xii For as Origen sayeth vpon Luke Man hathe .ii. aungels deputyd to hym / one good and an other yuel. And if good thoughtes be in our harte / and Iustice in our warkes / then our good aū gell spekith to vs. & cōtrary / when yuell thoughtes dothe abyde & roote in our hartes / then the aungell of the dyuell spekyth to vs. And some tyme he wole (as saynt Paule sayeth) transfygure hymselfe / and [Page xxi] appere as an aūgell of lyghte. And vnder the coloure of verteu & good thinges / he wol deceyue the symple soule / suche as haue not ye experience of his sub­tyl craftes. And somtyme. he hathe apperyd in ye sy­mylytude of criste. as we haue many examples. and by a false & vayne ioye / he hathe deceuyd them / that hathe ben gyuen to greate ꝑfeccion. And more ouer yt is to feare / syth he is so proude & hathe so grete rebellyon to god. and suche malyce & enuy to man. yf he were suffryd he wolde not spare / to coūterfet the voyce & parson of god omīpotent / and speake suche or other lyke wordes in the ꝑson of god. As yt were god that spake / and signyfy and say / thou art abho­mynable by syn. thy grace is gon / thou hast cast thy selfe vtterly from me / & therfore I wol no more receue the to my grace / thou art dampnyd. I haue delyueryd the to the enemy / and suche other. & all shulde be but the fraudes of ye enemy. whome yf god wolde suffre so to do: yt shulde be to the greate glory & tryumphe of his saruant / whiche beyng but as a wor­me of the erth in maner & in cōparison of the enemy yet by ye grace of god / ys able to ouercom hym & all his craftes. to his vtter cōfusion. For he lost the said glory without any suche temptacion or dyssuasion. He wyl also somtime speke to vs in the voyce of our owne cōscience / specially when we be darked in our reason / & say. My fayth is vnstable / and not trew. it is but fayned / my hope ys not vpwarde as yt shuld be. I haue no loue to god. I cōsent to euery syn. & to euery delectacion. I wol despayre / how may I loke for heuen. that consentes to euery delectacion. and do not resyst eny temptacion / euer I decay and fall [Page] from god. Suche thoughtes and inumerable moo he wol speke in our soule as yt were oure owne con­science that shulde speke / & all is but hys crafte and suggestions. Sōtyme he wol speke in his owne dy­nellyshe parson & cast his moste terryble engyns of fere in mannes soule / to hys grete vnquietnes. and say thus. If thou leaue not this parfeccion or thys worke. I shall mete with the in suche a cornar. Or if thou do thus / & thus I shall bryng the to this cōfu­sion / or that mystyef. I shall neuer leue the / but euer ꝑsew ye / tempte the / & trouble the / vnto I haue broughte the to hell. And sōtyme he woll put hym in grete fere / & dayly vex hym for a seasō / thoughe he may not ouercom hym. & say If thou cease not from this worke / or that worke / thou shalt falle in this horry­ble syknes / as the falyng syknes / the frensy / ye pawlsey or the pestylence. On this maner he spake to the holy father saynt Francys / but he set nothyng ther­by. but prechyd the more / not withstandyng his suttyll suggestions. And also to saynt Martyn / & sayd that he wolde neuer leaue hym / whyther so euer he went. but he feryd not his thretenyng / but said thus Dūs mich [...] adiutor non timebo vias tuas. God be­yng my socour & helpe. I feare not all thy wayes / & so he was confoundyd. These thynges though they byn terryble to euery man / yet they be moste vexaci­on to the ferefull & scrupulous ꝓson / whose cōscien­ce by cause of the feare / & doutfulnes of the same. se­myth to consent to suche / & yet yt is not so. Of these terryble suggestions / mocion & feares / the prophete Dauid spekyth in hys psame / where he sayeth and prayeth on thys wyse. [...]sal. lxiii. Exaudi deus orationē meam [Page xxii] cū deprecor. a timore inimici eripe animam meam. Good lord graciously here my prayer / & delyuer me from the fere of myne enemy In an other place also he sayeth.Psalmo. li [...] Contristatus sū in excercitacione mea a voce inimici. &c. Blyssyd lorde I am sore vexyd in myne excercyse / thorow the voyce of myne enemy. And in the .xl. psalme also Inimici mei dixerūt ma­la michi. Myne enemyes hathe spoken to me. most teryble yuel & ferefull wordes. vpon the whiche ter­te saint Austyn askyth what enemyes byn these. but our goostly aduarsary the dyuell. And the ordinary glose of the same sayeth. These enemyes byn ye dāp­nyd spirites / whiche somtyme with ferys / & sōtyme with false ioyes / troubelyth the saruantes of cryste. But let neuer ony ꝑson or parsons be feryd of suche suggestions / that wold sarue god. & hathe a mynde therto / thoughe they be darkyd in reason somtyme. & can not discusse that thyng they shuld. nor se them selfe / nor theyr actes ne lyfe that they haue led in ty­me paste. For ther is nothyng more necessary to make a man know that of hymselfe he is noughte then these paynes / & that all hys helpe cōfort & strengthe is of god. But suche a soule yt is in trouble & payne of tēptacion / yf he cleue in harte to god. & call to his marcy / he shall neuer be ouercom. For as saynt Gregory sayeth in his Morals. In all anguyshe of spyrite & tēptacion / how moche so euer thy senses / resō. thoughtes & dedes ben darkid / & seme not swete nor meritorious / as long as in the bottom of thy harte & roote of thy wyll thou lelyst a cōtrary inclinacion that thou woldest not consent / for any thyng / & that suche tēptacions byn paynfull to the & not pleasure [Page] nor volutaryly desyryd. so longe thou arte safe and not ouercom in that tēptacion. Saynt Ierom sayth also. that in suche anguyssnes of spyrit / yf thou but suspyre or sygh vp to god for marcy / thou art safe in soule. But as saynt Thomas sayeth / better yt were to dyspyse them / for that is a token of greate grace. Euery man / sayeth this noble doctour yt resystyth & wrestelyth with tēptacion ouercomyth it not. [...] but he ouercomyth temptacion / yt dispisyth yt & caryth not for yt. but rather offeryth hym selfe to yt & all other wylfully & gladly for ye loue of god & for the purga­cion of his owne synnes. And suche a ꝑson in wrest­lyng resystyng or ouercomyng tēptacion dothe mo­che meryt. [...] For as master Duns sayth. Meryt stondyth not in swetnes & faruour of grace. but in the enforce & laboure of ye comaūdemēt of god. accordyng to the īclynacion of grace & charite. For som tyme ye soule yt hathe more grace / hathe lesse swetnes & far­uoure than he that hathe lesse grace. [...] Gerson sayeth also. that better yt is somtyme & more meryt to haue a wyll clerely by fayth to beleue / and to haue a wyll strongly to hope in god / and to haue a wyll with enforse and laboure of harte faruently for to loue god & more meryt may be. than wythout difficulty som­tyme to haue the vse of these forsayd vertues / as we wolde and after our owne wyll. And this is not on­ly the sayng of Gerson / but yt ys also the comende­termynacion of doctours. Therfore neuer drede ne care / what the enemy speake in youre soule. for as saynt Thomas sayeth. [...]rima secde [...]. lxxx. know ye for a certaynte that he can nother create thought nor directly cause any thought in youre mynde but as we gaue example a [Page xxiii] fore of the vessell with muddy watter. he may be occasion of dyuerse thoughtes in oure mynde. he may touche ye disshe. that is to say. he may moue & touche the instrumentes of the sensys. and by the occasion therof. troble the fantasy / and inclyne yt to ymagyn many and diuerse thynges / by the reson wherof / the reson of man / for nye amyte and affinite. that yt ha­the with the fantasy / considerith the same / and so yt ys to be vnderstondyd that we sayd before / how the enemy dyd clatter and speake in the fantasy & soule of man and none otherwyse after this notable clar­ke saynt Thomas. On thys maner he w [...]ll speke a­monge in the tyme of the saruice of god. and encly­ne vs by hys suggestion to consydre thynges & matters harde / spoken / seen / thought or wrought / in all the processe of our lyfe / though byfore they were not in our mynde / and also moue vs to discusse our lyfe past / and oure confessions & say / they be not suffyci­ently made / by cause he wolde let oure mynde from our dewry. somtyme he woll ꝑswade and entyse vs to vayneglory. after resystyng of tēptacion or other holy meditacion and prayer. and saye / Ah syr. ye be a holy man. and stronge in god. ye haue ouercome me / ye maye be glad and reioyse in harte that I can fasten no tēptacion on you. But for al suche cautels & false deceytes of the enemy / kepe you euer in mekenes. Do youre dewty as youre helthe woll suffre to the vttermoste. and care not for them. for they can not hurte. And all be yt / that he saye / ye haue no merittes / ye be a syner. & offer to you mocions of infidelyte. & of despayre. reson not wyth hym in any wyse.

[...] [Page] reuyue. and com to hym selfe. Antony consyderyng where he was / & seyng the cōpany yt was presente aboute hym. espyed his disciple / & pryuely made hym a sygne to com to hym & said. Cary me ageyne wher I was before. And so done he cryed & prouoked the dyuels to com ageyn sayng. Com ageyn ye theuys. I am the saruant of Iesu criste. do what ye can. I defye you. The dyuels not beryng this grete cōfusyon and dispyte. thoughte how they myght reuenge themselfe. & gatheryng a great multitude to gether transformyd them in to the similytudes & lyknes of dyuers bestys. & so apperyd to hym ageyn / whome when he sawe. Anon he was lyghtnid with ye lyghte of the holy goste. & sayd to them. I se now ye fere my lorde Iesu cryste. for one of these bestes in whose sy­mylitude ye haue transformyd your selfe / were able to deuoure me / yf yt were the wyll of my lorde Ihū crist. but now all the worlde may know / that ye may nothyng do of your selfe / but as ye be lycensyd and ꝑmyttyd of my lorde Iesu crist. In wose name I defye you all / & so they confoūdyd / euanysshed a way. And then our lorde Iesu apperyd. To whome Antony sayd. O lorde where hast thou byn so long? And he answeryd & sayd. Certeynly Antony I was euer with the. But I semyd to wythdrawe my selfe / for ye I myght ꝓue / how strongly thou woldest fyght for my loue. And now for that I se thou hast acquit thy selfe wele & played ye man. I shall make thy name to be knowen thorow out all ye worlde / wherfore. let neuer man thynke / that he ys forsaken of god.Capi. liiii. B but as the prophete I sai sayeth / yt ys but as a lytell poynt or prycke. an instant or moment of tyme. in ye which [Page xxv] god prouyth man. & semyth to torne the most fauorable and swete coūtenance of his most blessyd vysage from man & to semble as he had indignacion & were sore displesid with man. And all is be cause in a lytle poynt / he wol ꝓue hym. that euer more he may haue marcy on hym. And thus to be lefte of almighty god no faythfull saruant of god shulde disdayne / syth on the same maner the son of god. in our nature / hang­yng on the crosse dyd call & try / to his eternal father sayng. My lorde god.Mat. xxvi why haste thou thus forsaken me.

Remedies ageynst desperaciō. The .xix. Cha.

WHere also the desperant ꝑson sayeth. he can see nothyng but his dampnacion / and so to fall to despayre. O swete soule beware. what thou say est vsurpe not the power of god. Take not on the to discusse the vnscrutable iudgementes of god. I wol graūte to the yt in tyme and place it is good a man to remēbre dampnacion / & in his meditacion to recoūt with him selfe as he were byfore ye iudgement of god remēbryng his synnes. the iustice of god. the paynes of hell dew for syn / & suche other. But in this beware dyffyne nothynge / nother for thy selfe / ne yet for eny other. For yf thou despayre. or decre thyn owne dāp­nacion. thou vsurpyst to dyffyne ye moste secrete sen­tence of god. whiche aūgell in heuen doth not know but only yt is resaruyd to god. Also thou doest moch iniury to god / in mystrustynge his marcy. thou ma­kest hys marcy no more in thy corrupte fantasy / or mynde / then is the marcy of man. or aūgel. wher the marcy of god ys infynite & hathe no ende / what spe­kist [Page] thou man of synnes. [...] As this noble clarke Gersō sayeth / yf thou hadest shed all the cristian mēnes blode / that hathe byn shed from the incarnacion of our lorde to this howre. haueyng repentaūce with a wyl to be cōfessyd and contryte / for one supplycacion for marcy / thou mayst be sauyd and opteyne forgyfnes of god. why thynkest thou. that our most marcyfull sauiour Iesu dyd chuse to his singular famylyarite. Mathew. Peter. Paule. Zache. mari Magdalen and mary the Egipcian / & the thefe and blasphemar that honge on his right syde. wyth īnumerable mo grete syners. that now byn holy saintes in heuen. but only that thou shuldest neuer despayre. but euer cōmyt ye to the marcy of god. & to his blyssyd passiō. Or what spekyst thou of merites? syth the wydow / that offrid but .ii. mytes / was more alowyd. then they yt offryd most of all. for god recoūtyth not the workes so mo­che / as he dothe the wyll. where is in case no nother possybylyte. but ouer all this. ye merites of the passiō of crist is sufficient for vs all. The infantes that byn new borne / & cristenyd / that neuer dyd good dede. in the merites of the passion of criste byn sauyd. I saye not but gret multitude & nōbre of merites byn good but grace whiche makyth man partener of ye passion of cryste ys sufficient. Master Duns sayeth. that he merityth moche / that in tēptacion lesyth not ye grace that god hathe gyuen hym. [...]habeto. And Gerson sayeth that he hathe grete merites / that hathe the passion of crist & a good wyll to do well. [...] good Exā [...] of saynte [...]rnard. He that hathe these .ii. hath grete merites / & good suerty / and neuer nedyth to be ouercom of ye enemy. For as I rede of saynt bernard in his legende. In suche a tyme as he was in greate [Page xxiv] ieobardy of deth by syknes / the enemy cam & temp­tyd hym in desperacion / & mouyd hym fyrste to cōsy­der hys lyfe / and neglygences / & the holy man sawe there in moche neglygence / and then the enemy dyd tempte hym farther & sayd / what good dedes or me­rytes haste thou done in thy lyfe / or what is all thou hast done / in cōparison to ye grete & inestimable benefyt of glory. And he / as euer he was meke / thoughte all his dedes noughte / & so began to fere. and fall to despayre. But anon the holy gooste did lyghten hym & gaue hym his answere. And then he sayd. I know that my lorde Iesu hathe dew right to the kyngdom of heuen / by .ii. tytles. one ys / by his naturall enhe­ritance / syth he is ye eternal son of god. A nother title he hathe by the merites of his blyssid passion. whiche he suffryd / not for hym selfe / but for me and all man­kynde / & that is sufficiente for me. And so the enemy vanysshed a way. Thus in our dethe suerty we haue to rest to the passion of crist. whiche is a saue cōducte to all that trustyth therin. No man nedyth to falle in to desperaciō. that woll eny thyng enclyne hymselfe to aske marcy. For our blyssyd lorde ys so marcyfull as our sayd lorde shewyd to oure holy mother saynt Birgitt by reuelacion.Libro p [...] Capi. lv [...] et. lix. F [...] & tenderly he louyth the shepe of hys folde. that yf yt were possyble for hym to dye for eche one of them a speciall dethe. suche as he ons did suffre on the crosse for all mankynde / rather then he wolde lose them or eny of them / he wold suffre the said special deth to redeme them.Roman For as saint Paule sayeth. Syth he sufferyd dethe for mankynde / when we wer all his enemyes. what wol he do now for vs yt he hathe so dere boughte. with his preciouse blode. [Page] and made vs his owne chyldren by adopciō of grace suerly rather then he wolde leue vs / yf yt were possyble / accordyng to the reuelacion he wolde dye for vs ageyne. But syth he wolde do thys for euery crysten man. what thynke ye he wyl do for them that leuyth the worlde and forsakyth them selfe for hys loue and geuyth themselfe holly to hym. as al holy relygiouse ꝑsons. Of whome I wote not what I may say / syth they be so appropryed to god. that they be only hys. and none others (As saint Anselme saith) they must nedes haue more marcyfull iugement at hys hande then any other. [...] because they be hys only. No man sayeth thys holy Doctour / dothe iuge his owne more streygtly / than he dothe that. whyche parteynyth to a nother. wherfore all suche may haue grete com­fort in oure lorde / st [...]ngly for his loue to wythstond temptacion. And I wolde exhorte euery relygiouse parson to the same. by an example that I rede of an holy father that ouercame the enemy. and vtterly in maner confoūdyd hym. by grace and good wysdom For when the enemy wolde tempte hym to pryde / he wolde wyth all hys myghte enforse hym to mekenes when he mouyd hym to yre or wrothe / then he applyed hymselfe strongly to pacience. And so. lykewyse from Glotony he wolde declyne to abstinence / and when he temptyd hym to desperacion: he wolde commyt hymselfe to the marcy of god / and apply hym­selfe to hope. And lykewyse also when he wold tempte hym to scrupulosite / & feare of conscience: then he wolde enforse hymselfe all to gyther to charite. and to the holy loue of god. whiche holy loue / when yt is parfyt yt excludith all synystre fearys & yuel dredys.

¶A conclusion of this Treatyse / exhorte­ynge euery parson to the loue of god The .xx. Chapitre.

AND for a fynall conclusyon of thys treatyse I exhorte euery relygiouse parson to behaue themselfe. & apply them specially to the loue of god. for therin restyth all parfeccion. where holy loue ys. there is only merit / and where it is not / there is euer errour and presūpcion. If I shall watche / pray / fast do almes dedes / kepe sylence / abstinence / syght and contynence. If I had all the knowlege and graces..ii. Co (rum). xiii. to do miracles / saieth saint Paule with all other parfeccions & haue not charyte / whiche ys the holy loue of god. All the other can not profyt me. All these said parfeccions must be vsid with a mesure / but the holy loue of god.In manual [...] Captlo. x. as saynt Austyne sayeth / hathe no mea­sure. who may haue this holy loue and reuernt famylyaryte with oure blyssyd lorde / yf the spouses of the said lorde haue yt not. Rede and ye shall neuer fynde that oure sauyoure cryste Iesus hathe shewyd more familyarite / than to holy virgyns and wydowes / as to saynt Kateryn ye martyr / to our holy mother saynt Byrgyt / saynt Clare / saynt Kateryn of sene with many other / whyche he spousyd to hys grace. they wyl­fully forsakeyng the pompe of the worlde for his holy loue. Thys loue is cōparyd to the oyle that the fo­lysshe vyrgyns specyfyed in the Euangely had not.Math. xxv. what avaylyth yt to haue lampes and haue no oyle. So lyke wyse / what auaylyth yt to haue soulles as vessels apte to grace / & not to haue the oyle of grace to replenysshe them. whyche oyle ys the holy loue of god. Therfore deuoute systers / yf ye knowe any parsons [Page] dysposyd to Scrupulosyte and seruyle feare. counseyll and exhorte them in oure Lorde. all suche seruyle and synystre fearys secludyd and put a way holly and only to apply them selfe to be garnysshyd with the holy feare and reuerence of god / and wyth his blyssyd loue. For in these .ii. begynneth & endyth all parfeccion. and these .ii. ioyneth the soule of man or woman to oure lorde & sauiour criste Iesu. whose blyssyd loue hathe mouyd vs to begyn thys blyssyd treatyse / as a directory of the cōscience. whiche pou­re exhortaciō is only after the mynde of these forsaid holy Doctours. And thus we ende the sayd treatyse in the holy loue of oure sayde Lorde. To whome be euer all honoure / holy reuerence and loue of harte wythout ende. Amen.

¶Here folowyth the Table of this present Treatyse.

  • ¶The fyrste Chapitre is a Preamble or Introduc­cion in to this treatyse & of what thyng he entendyth to speake. Folio primo.
  • ¶what is the holy feare of god. The secōde Chapitre. Folio secundo.
  • ¶what is the seruyle feare & what yuells comyth to vs there by. The .iii. Chapitre. Folio. iii.
  • ¶How thys seruyle feare shulde be orderyd. The forthe. Chapitre. Folio. iiii.
  • ¶How of seruyle feare cōyth scrupulosyte yt moche trobelyth ye relygiouse ꝑson. The .v. Cha. Folio. iiii.
  • ¶what is Scrupulosyte. The .vi. Chap. Folio. vi
  • wherof scrupulosyte rysyth or bredyth. The seuenth Chapytre. Folio. vii.
  • [Page xxviii]¶How Scrupulosite is norysshed. The .viii. Cha.
  • ¶wherof Scrupulosyte is maynteynyd. The .ix. Chapitre. folio. viii.
  • ¶Of the yuels that Scrupulosyte bryngyth to. The .x. Chapitre. folio. x.
  • ¶Of remedyes ageynst Scrupulosyte. The .xi. Chapitre. folio. xii.
  • ¶Of remedyes for Temptacions comyng of scrupulosyte. The .xii. Chapitre. folio. xv.
  • ¶Of spyrituall Temptacions / and how they may com to vs. The .xiii. Chapitre. folio. xvi.
  • ¶A lamentable Complaynte of the dull [...] Soule. The .xiiii. Chapitre. folio. xvii.
  • ¶Good remedyes ageynst spiritual Temptacions The .xv. Chapitre. folio. xviii.
  • ¶An answere to the fyrste parte of the complaynte of the dulle soule. And a remedy for hys tediousnes. The .xvi. Chapitre. folio. xviii.
  • ¶An answere to the seconde parte of the cōplaynte of the dulle Soule where she complayneth that all swetnes & deuocion is taken from her / & she lefte dry & without merites. The .xvii. Chapitre. folio. xx.
  • ¶An answere to the Thyrde parte of the Cōplaynt of the dull Soule / where she Lamentyth herselfe as vtterly forsaken of god. The .xviii. Cha. folio. xxiii
  • ¶Remedyes ageynst Desperacion. The .xix. Cha­pytre. folio. xxv.
  • ¶A conclusion of this Treatyse / exhortynge euery ꝑson to the loue of god. The .xx. Cha. folio. xxvii.
FINIS

¶Impryntyd by Michaell Fawkes.

¶The pardon for .v. patreur̄ .v. aues & a crede wt pyteous beholdynge of these ar [...]esis .xxxij.M. & .lv. yeres.

vox x [...]i.

O man vnkynde My paynes smerte
Bere in thy mynde My paynes smerte
And yu shalt fynde Lo here my herte.
Me true and kynde Lo here my herte.

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