¶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 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 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 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 〈2 pages missing〉

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 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 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 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 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.

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 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 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 / 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 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 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 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 / 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 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 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. 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. 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 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 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. 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 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 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.

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 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 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 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 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 & 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 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. 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 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 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. 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 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 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 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 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 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.

〈2 pages missing〉 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 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 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 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. 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 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.