neuertheles, that þou haue no wondre of this that I say, þere∣fore The three sorts of lives: Active, Con∣templative, and Mixed. I shałł tełł and declare to the a litiłł of this more opynly. þou shalt vnderstonde that þere is iij maner of livyngis: One is actife, anothir comtemplatife, the thride is made of both, and that is medlid. Actyfe liffe alon, that longith to worldely men and women which ar lerned in knowynge nothing (?). of gostely [Bibl. Reg. 17. C. xviii.] occupacion, for þei fele no sauoure ne deuocion be feruour of loue, Those who are called to the Active life. as othir men doo, ne thei can no skiłł of itt, and yitt nevirtheles thei haue drede of God, and of the payne of hełł, and þerefore thei fle synne, and thei haue desire forto please God, and forto com to heven, and a goode wille hauen to her even̄ cristen̄. Vnto these men itt is nedefułł and spedefułł to vse the werkis of Actife liffe als besili as þei may, in the helpe of hem silfe and of hir even cristen̄, for thei can nott els doo.

contemplatife liffe alon longith to swyche men and women Those who are called to the life Con∣templative. that, for the loue of Godd, for-saken ałł opyn synnes of the worlde, and of hir flessħ, and ałł besynes chargis, and grevance of worldely goodis, and maken hem silfe pore and naked, to the bare nede of the bodili kynde, and fre fro soueraynte of alle othir men, to the seruice of God. Vnto thies men itt longith forto trauaile and occupy hem inwardly forto gett, thorow the grace of our Lorde, clennes in herte, and pes in conscience, bi the distroynge of synne and receyvynge of vertues, and so forto com to the comtemplacion̄; which clennes may not be hadd with-out gret excersyice of body and continuełł trauaile of the spirit, in deuoute prayers, feruent desires, and gostely meditacions.

the thride liffe, that is, medlid liffe, itt longith to men of Those who are called to the Mixed life. holi-chirch, as to prelates and to oþer Curatis, the which han cure and souerante ouer othir men forto teche and reule hem, The secular clergy. both hir bodies and hir soules, principally in̄ fulfillynge of the dedis of mercy bodili and gostely. Vnto thes men itt longith som tyme to vsen̄ werkis of mercy in actife liffe, in̄ helpe and sustinaunce of hem silfe and of hir sugettis and of othir also, and som tyme forto leve ałł maner of besines ovtewarde, and yeve hem vnto prayers and meditacions, and redynge of holy writt, and to othir gosteli occupacions, after that thei fele hem disposed. Also itt longith to som temperałł men, the which han [Bibl. Reg. 17. C. xviii] soueraynte with michełł haver of worldely goodis, and han also Rich men who have devout incli∣nations. as itt wer lordisshipe ouer othir men̄ forto gouerne and sustene hem, as a fader hath ovir his children, a maistre ouer his ser∣uantis, and a lorde ovir his tenantes, the which men han also receyved of oure Lordes yifte grace of deuocion, and in̄ party sauoure of gostely occupacion, vnto these men also longith medlid liffe, that is both actife and contemplatife. For if þese men, Such men cannot abandon their active duties with∣out sin. stondynge the charge and the bonde which thei haue taken̄, wille leve vtterly the besynes of the world, the which owe skilfully to be vsed in fulfillynge of hir charge, and hooly yeve hem to con∣templatife liffe, thei doo not wełł, for thei kepe nott the ordir of cherite. For charite, as þou knowiste, lith both in̄ loue of God and of thyne evyn̄ cristen̄, and þere-fore itt is resounable, that he that hath cherite, vse both, in̄ wirkynge now to the one and now to the othir. For he þat, for the loue of God in̄ contempla∣cion, levith the loue of his evyn cristen̄, and doth not to hym as he oght when he is bonden þere-to, he fulfillith no cherite. Also, Neither must they neglect spiritual duties. on the contrary wise, who-so hath MS. hatith. gret rewarde to wirke actife liffe and to besinnes of þe worlde that, for the loue of his evyn̄ cristen̄, he levith gostely occupacion vtterly, after þat God hath disposed hem there-too, thei fulfiłł not cherite. This is the seynge of seynt Gregory. For-thi our Lorde, forto stere som forto vse Our Lord practised the Mixed life. this medlid liffe, toke vpon hym silfe the person̄ of swiche maner of men, both of prelates, and of othir swich as ar disposed ther-to as I haue seide, and yave hem ensample, by his owen wirkynge, that thei shulde vse this medlid liffe as he did, that tyme he comyned with men and medled with men, shewynge to hem his dedis of mercy. For he taght the vn-couthe and vn∣kunnynge by his prechynge, he vesited þe seke, and helid hem of hir sores, he fedde the hungry, and he conforted the sory. And an othir tym he lefte þe conuersacion of ałł worldely men, and of his disciplis, and went into disserte vpon the hilles, and con∣tinued ałł night in prayers alone, as the gospełł seith. Þis medlid liffe shewith oure Lorde in hym silfe to ensample of ałł othir that han taken the charge of þis medlid liffe, that þei shuld [Bibl. Reg. 17. C. xviii.] oo tyme yeven̄ hem to besynes and worldely thyngis att resonable nede, and to the werkes of actiffe liffe in profitt of her encres∣ynge, which þei haue cure of. And an̄ othir tyme yive hem holy to deuocion and to contemplacion, in prayers and in meditacion.

this liffe ledde and vsed this holy Bisshopis be-for, which Holy bishops have used this life. had cure of mennes soules, and ministracion of temperałł goodes. For thes holy men̄ lefte not witterly the ministracion of the lokynge and the dispendynge of worldely goodes, and yeve hem holy to comtemplacion, as moch comtemplacion as thei had. But thei lefte fułł of hir owen reste in comtemplacion when MS. whei. thei had wełł lever haue bene stiłł þat, for loue of hir even cristen̄, þei intermettid hem with worldely besynes in helpynge of hir sugettis; and sothly that was charite. For wysely and And in both parts of it exercised charity. discretely thei departed hir le vynge in two: O tyme thei fulfilled the lower party of cherite bi werkes of Actife liffe, for thei wer bonden þer-to by takynge of theire prelacies; And a-nothir tyme thei fulfilled the hyer party of cherite, in̄ contemplacion of God and of gostely thyngis, by prayers and meditacions; and so thei had cherite to God and to hir evyn̄ cristen̄, both in affeccion of soule with-in̄, And also with shewynge of bodili dedis with-outen̄. Oþer men that wer oonly contemplatiffe, and were free from ałł cures and prelaci, þei had fułł cherite to God and to hir evyn̄ cristen, but itt was oonly in affeccion̄ of hir soule, and not in̄ outewarde shewynge; and in hap so moch itt was more fułł inwarde, þei MS. þei þei. myght not, ne itt nede not, ne itt fełł not for hym̄.

But these] [Thorn∣ton MS. leaf 223.] men̄ þat were in prelacye, and oþer also þat were haly temperalle men̄, had fułł charite in affeccione with-in, and also in wirkynge with-owtten̄; and þat is propirly þis mellide lyfe, þat es made bathe of actyffe lyfe and of contemplatyfe lyfe.

And sothely for swilke a man̄ þat es in spirituelle soueraynte, The mixed life the best for prelates as in prelacye, in cure, in gouernance of oþer, as prelates bene, or in temperalle soueraynte, as werldly lordes and maysters bene, and lords and those who have temporal possessions. But for others the life con∣templative the best. I halde þis mellide lyfe beste, and maste by-houely to þam̄, als lange als þay ere bownden̄ þer-to. Bot to oþer, þat ere fre, and noghte bownden̄ to temperale mynystracyon̄, ne to spiritualle, I hope þat lyfe contemplatyfe allane, if þay myghte com̄ sothe∣fastly þare-to, were beste and maste spedfułł, maste medfułł and faire, and maste worthi to þam̄ for to vse and to halde, & noghte for to leue wilfully for nane owtwarde werkes of actyfe lyfe, Bot if it ware in gret nede, at gret releuynge & comforthynge of oþer men̄, ouþer of þaire body or of þaire saule. Than̄, if nede Which how∣ever may be abandoned if need require. aske, at þe prayere and instaunce of oþer, or elles at þe biddynge of oþer gouernaunce, I hope it es gude to þam̄ for to schewe owtwarde werkes of actyfe lyfe for a tym̄, in helpynge of þaire euencristen̄. By this that I hafe saide, þou may in party vndir∣stande whilke es a lyfe and whilke es oþer, and whilke accordis maste to thi state of lyffynge. And sothely, as me thynke, this But for thee the mixed life is most fit as being placed in a post of dignity and rule. Mellid lyfe accordis maste to þe; For, sen̄ owre Lorde hase ordaynede þe and sett þe in þe state of soueraynte ouer oþer, als mekełł als it es, and lent þe habowndance of werldly gudes for to rewle and susten̄ specyaly ałł þose þat are vndire thi gouer∣nance and thi lordchipe, after thi myghte & thi cunnynge, and also after thou hase ressayuede grace of þe mercy of oure Lorde Godd for to hafe sumwhate knawynge of thi selfe, and gastely desyre and savour of his lufe, I hope þat þis lyfe þat es mellide es beste, and accordes maste to þe for to trauelle þe þare-in; And þat es, to depart wyesly thi lyffynge in two; a tyme to þe It is fitting that you should care∣fully divide your life into two parts, one for religion, one for busi∣ness. tane, and anoþer tyme to þe toþer; For, wiet þou wele, if þou leue nedfułł besynes of actyf lyfe, and be rekles, and take na kepe of thi werldly gudes, how þay be spendide and kepide, ne hafe no force of thi sugetis and of thyn̄ euencristen̄, by-cause of desire and wiłł þat þou hase anely for to gyffe þe to gastely ocupacyon̄, wenande þat þou arte therby excusede—if þou do so, þou dose noghte wysely. Whate are ałł thi werkes worthe, whethire þay be bodyly or gastely, bot if thay be done ryghtefully and reson∣nably, to þe wirchipe of Godd, and at His byddynges? Now sothely, righte noghte. Thane, if þou leue þat thynge þat þou arte bownden̄ to, by way of charite, apon̄ righte and reson̄, To devote yourself en∣tirely to God, neglecting worldly duties, is not pleasing to Him. and wiłł hally gyffe þe to a-noþer thynge, wilfully as it ware, for mare plesance of hym, whilke þou arte noghte bownden̄ to, Thou dose noghte wirchipe discretly to Hym̄. Thou arte besy to wirchipe his heuede and his face, and aray it faire and curyusly, bot þou leues his body and þe armes and þe fete raggede and rente, and takes no kepe þare-of. And þan þou wirchipis hym̄ noghte. For it es a velany, a man̄ for to be curyously arrayede This is to pay respect to the head but to neglect the lower mem∣bers. apon̄ his heuede with perré and precyous stanes, and ałł his body be nakide and bare, as it ware a beggere. Righte so, gastely, it es no wyrchipe to Godd for to couer His heuede and leue His body bare. Thou sałł vndirstande, þat oure Lorde Christ is the head of a body, which is Holy Church. Ihesu Criste, as man̄, es heuede of a gastely body, whilke es Haly Kirke. The membris of this body are ałł cristen̄ men̄. Som̄ are armes, and som̄ are fete, and som̄ ere oþer membris, aftire sundre wirkynges þat þay vse in thaire lyffynge. Than, if þou be besy with ałł þi myghte for to arraye his heuede, þat es, And this His body must be your care or you will not please Him. for to wirchipe hym̄ selfe by mynde of his passion̄ or of his oþer werkes in his manhede, by deuocyon̄ and meditacion̄ of Hym̄, and forgetis His fete, þat ere thi childire, thi seruanteȝ, thi tenauntes, and ałł thyn̄ euencristyn̄, and latis þam̄ spiłł for defaute of kepynge—vnarayede, vnkepide, and noghte tente to as þam̄ aughte for to be,—thow pleses Hym̄ noghte, For þou duse no wirchipe to Hym̄. Thou makes þe for to kysse His mouthe by deuocyon̄ and gastely prayere, bot þou tredis apon̄ His fete and defoules þam̄, in als mekiłł als þou wiłł noghte tente to thaym̄ for neclygence of þi-selfe, of whilke þou hase takyn̄ cure. ¶ Thus me thynke. ¶ Neuer-þe-lesse, if þou thynke þat þis es noghte sothe, for it ware a fayrere offyce to wyrchype þe heuede of Hym̄, as for to be alday ocupiede in meditacyon̄ of His manhede, þan for to go lawere to oþer werkes, and make clene his fete, as for to be besy bathe in thoghte and dede aboute þe helpe of thyn̄ euencristen̄ in tyme,—Me thynke noghte so as vn-to þe. ¶ Sothely, He wiłł cun̄ the more thanke for meke He will not thank you for devotion to Himself, if you neglect His poorer mem∣bers. waschehynge of His fete when̄ thay ere righte foule and stynkyng appon̄ the, þan for ałł þe precyouse payntynge and þe arraynge þat þou haue made aboute His heuede by mynde of His manhede. For it es faire enoghe, and nedis noghte mekiłł to be arrayede of þe. Bot His fete and His oþer membris, that ere thi sugetts and thyn̄ euencristyn̄, ere sumtyme euyłł arrayede, and had nede for to be lukede to and holpyn̄ by þe, & namely sen̄ þou erte bownden̄ þare-to; and for thaym wiłł He cun the mekiłł thanke, But for care for them He will give thee great thanks. if þou wiłł mekely and tendirly luke þam̄. For þe mare lawe seruyce þat þou duse to þi Lorde, for lufe of Hym̄, vn-to any of His membris, when̄ nede and rightwysnes askes, with a glade meke herte, the mare pleseȝ þou Hym̄: thynkand þat it ware enoghe for þe for to be at þe leste degre & laweste state, sen it es His wiłł at it be so; For it semys, sen He hase putt þe in þat state, for to trauelle and serue oþer men̄, þat it es His wiłł þat þou suld fulfiłł it at thi myghte. This ensample I say to þe, I say not this because you do not so, but to encourage you. noghte for þou duse noghte þus as I say, For I hope þou duse þus and better, Bot for I walde þat þou sulde do þus gladly, and noghte for to leue sumtyme gastely ocupacyon̄, and entermete þe with werldly besynes, in wyse kepynge and dispendynge of thi werldly gudes, and gud rewlynge of þi seruauntes and þi tenauntes, and in oþer gude werkes doynge, vn-to ałł þinne euencristen̄ at þi myghte; Bot for þat þou sulde doo bathe in Both forms of duty are true spiritual oc∣cupation. dyuers tym̄ with a gud wiłł, þe tane and þe toþer, if þou myghte; as if þou hade prayede and bene ocupiede gastely, þou sałł aftir certeyne tym̄ breke of þat, and þou sałł besyly and gladly ocupye þe in sum̄ bodily ocupacion̄ vnto thyne euen̄ cristen̄. Also when þou hase bene besye owtwarde a while with thi seruauntes, or with oþer men̄ profytably, þou sałł breke offe, and com̄ agayne to þi prayers and thi deuocyon̄, after Godd gyfs þe grace; and so sałł þou put away, by grace of oure Lorde, The remem∣brance of this will prevent waste of time in contempla∣tion. Sleuthe, ydilnes, and vayne riste of thi selfe, þat comes vndir coloure of contemplacion̄, and lettes þe sumtyme fra medfułł and spedfułł occupacion̄ in owtwarde besynes; and þou sałł be ay wele ocupiede, ouþer bodyly or gastely. Thare-fore, if þou wiłł do wele, þou sałł gastely, als as Iacob did bodily. ¶ Haly Write You must be like Jacob, who was obliged to take Leah before Rachel. saise þat Iacob, when̄ he begane for to serue his mayster Labane, he couete Rachelle, his mayster doghter, to his wyfe, for hir fairehede; and for hir he seruede. Bot when̄ he wende to hafe hade hire to his wife, he tuke firste Lya, þe toþer doghter, in stede of Rachełłe; and aftirwarde he tuke Rachelle; and so he hade bathe at þe laste. By Iacob in Haly Writt es vndirstande ane By Jacob is meant one who over∣comes sins. Leah and Rachel are the two sorts of lives, active and contem∣plative. ouerganger of synnes. By þise two wymmen̄ ere vndirstanden̄, as Sayne Gregor saise, two lyfes in Haly Kyrke, actyfe lyfe and contemplatyfe. Lya es als mekiłł at say as trauyliouse, and betakyns actyfe lyfe. Rachełłe, syghte of begynnynge, þat es, Godd, and betakyns lyfe contemplatyfe. Lya was frwtefułł, bot scho was sare eghede. Rachelle was faire and lufely, bot scho was barrayne. Than, righte as Iacob couetid Rachelle for hir fairehede, and neuer-þe-lesse he had hir noghte when̄ he walde, bot firste he tuke Lya and aftir-warde hir, Righte so, ilk man̄, turnede by grace of compunccyon̄ sothefastly fra synnes of þe werlde and of þe flesche, vn-to þe seruyce of Godd, and clennes of gude lyffynge, hase gret desyre and gret langynge for to hafe Rachelle, þat es, for to hafe ryste and gastely swetnes in deuo∣cyon̄ and contemplacion̄, for þat es so faire and so lufely. And in hope for to hafe þat lyfe anely, he disposes hym for to serue oure Lorde wyth ałł his myghtes. Bot ofte when̄ he wenes for Those that desire Rachel are often first obliged to take Leah. to hafe Rachelle, þat es, riste in deuocyon̄, Oure Lorde suffers hym firste for to be assayede wele and trauelde with Lya, þat es, ouþer with gret temptacions of þe werlde or of þe deuełłe, or ells with oþer werldly besynes, bodily or gastely, in helpyng of his euencristyn̄. And when̄ he es wele trauelde with þam̄, and nerhande ouer-commen̄, Than̄ oure Lorde gyffes hym Rachelle, But after∣wards Rachel is given. þat es, grace of deuocyon̄, and riste in concience. And so hase he bathe Rachelle and Lya. So sałł þou do after ensaumple of Iacob, take þise two lyfes, actyfe & contemplatyfe, sen Godd You must take both the lives. hase sett the bathe þe tane and þe toþer. By þe taa lyfe þat es actyfe, þou sałł brynge furthe fruyte of many gude dedis in helpe of thyn̄ euencristen̄; And by þe toþer, þou sałł be made and bryghte and clene in þe behaldynge of souerayne bryghtnes, þat es Godd, begynnynge and ende of ałł þat es made. And þan sałł Thus shall you be like Jacob, an overcomer of sins, and then þou be sothefastly Iacob, and ouerganger and ouercommere of ałł synnes; and after, by þe grace of Godd thi nam sałł be chaungede, as Iacobe name was turnede in-to Israel. Israel es als mekiłł at Israel, that is, one that sees God. say, als a man̄ seande Godd. Than, if þou be firste Iacob, and discretly wiłł vse þise two lyfes in tyme, þou sałł be aftir Israel, þat es, verray contemplatyfe. Ouþer in þis lyfe he wiłł delyuer þe, and make þe free fra charge of besynes whilke þou ert bounden̄ to, or ells after þis lyfe fully in þe blysse of Heuen̄ when þou comes thedire. ¶ Contemplatyfe lyfe es faire and medfułł, and þare-fore þou sałł aye hafe it in desyre. Bot þou You may de∣sire the life contemplative, but you must use the life active. sałł hafe in vsesynge mekiłł þe lyfe actyfe, for it es so nedfułł and so spedfułł. And þare-fore if þou be putt fra thi reste by deuo∣cyon̄ when̄ þe ware leueste be stiłł þar-at, by thy childire, thy seruantes, or by any of thyn̄ euencristen̄, for þaire profyte or ese of þaire hertes skilfully askide, be noghte angry with þam̄, Therefore be not sad if worldly busi∣ness takes you from your devotion, but do it as for Christ and it shall be spiritually profitable to you. ne heuy, ne dredfułł, as if Godd wald be wrathe with the þat þou lefte Hym for any oþer thynge, For it es noghte so. Bot lyghtly þou leue of thi deuocyon̄, wheþer it be in prayers or in medi∣tacyons, and goo do thi dett and þi seruyse to þine euencristen̄ als redily als if oure Lorde hymselfe bade þe do so. And suffire mekely for His lufe with-owtten̄ gruchynge, if þou may, and dissese and trubblynge of þi herte by-cause of mellynge with swylke besynes, For it may fałł sumtyme þat þe trubylyere þat þou hase bene owtwarde with actyfe werkes, The mare brynnande desyre þou sałł hafe to Godd, and þe more clere syghte of gostely thynges, by grace of owre Lorde, in deuocyon̄ when̄ þou comes þare-to. For it faris þer-by as if þou hade a littiłł cole, and þou walde make a fyre þare-witħ, and ger it bryn̄. Thow wald fyrste The good works of active life are like the sticks which cause the coal to burn. lay to stykkes, and ouer-hille þe cole; and if it semyd as for a tym̄ þat þou sulde qwenche þe cole with þi stykkes, Neuer-þe-lesse, when̄ þou hase habedyn̄ a while, and after blawes a lyttiłł, Onane sprynges a grete flawme of fyre, for þe stykkes ere turnede to fyre. Righte so gastely, thi wiłł and thi desyre þat þou hase to Godd, it es, as it ware, a littiłł cole of fyre in þi saule, For it gyffes to þe sumwhate of gostely hete and gostely lyghte; bot it es fułł lyttiłł, For ofte it waxes colde, and turnes to fleschely riste, and sumtyme into ydilnes. For-þi it es gude þat þou putte þare-to stykkes, þat ere gud werkes of actyfe lyfe. And if so bee þat þire werkes, as it semes, for a tym̄ lette thi desyre, þat it may noghte be so clene ne so feruente as þou walde, Be noghte to dredfułł þare-fore, Bot habyde and suffire a while, and go blawe at þe fyre, þat es, firste do thi werkes, and go þan̄ Fear not that God will not accept the works done to please him. allane to þi prayers and thi meditacyons, and lyfte vpe thi herte to Godd, and pray Hym of His gudnes þat He wiłł accepte thi werkis þat þou duse to His plesance. Halde þou þam̄ as noghte in thyne awen̄ syghte, bot anely at þe mercy of Hym̄. Be a∣knowe mekely thi wrechidnes and thi frelte, and arett ałł thi gude dedis sothefastely to Hym̄, in als mekiłł als þay ere gude; and in als mekiłł als þay ere badde, noghte donne with ałł þe circumstance þat ere nedfułł vn-to gude dedis, for defaute of dis∣crecion̄, put tham̄ vn-to thi selfe. And for þis meknes sałł ałł thi dedis turne in-to flawme of fyre, as stykkes laide apon̄ þe cole. And so sałł gude dedis owtewarde noghte hyndire thi deuocyon̄, Your good deeds will not hinder your devotion, but rather make it more. bot raþer make it mare. Oure Lorde sayse in Haly Write þus: ¶ 'Ignis in altare meo semper ardebit, et sacerdos mane surgens subiciet ligna, ut ignis non extynguatur.' 'Fyre,' he sayse, 'sałł [Levit. vi. 12.] bryn̄ in myne autir, and þe priste rysande at morne sałł putt vndire stykkys, þat it be noghte qwenchede.' This fire es lufe and desire to Godd in saule; whilke lufe nedis to be nureschede and kepide by laynnge to of stykkis, þat it goo noghte owtte. Thise stykkes ere of dyuerse matire: Som̄ ere of a tre, and som̄ er of anoþer. A man̄ or a woman̄ þat es letterede, and hase vndir∣standynge The fire of devotion must be fed with divers sorts of fuel. in Haly Writt, if he hafe þis desire of deuocyon̄ in his herte, It es gude vn-to hym̄ for to gedire hym̄ stekkis of haly ensaumpiłłs and saynges of oure Lorde by redyngeȝ of Haly Write, and noresche þe fyre with thaym̄. Anoþer man̄ or a woman̄ One is learn∣ed in Holy Writ and doctors' saws. vnletterede may noght so redyly hafe at his hand Haly Writt and doctours sawes, and for-thi it nedis to hym to do many gud Another being unlet∣tered must be content with bodily deeds. werkis owtewarde to his euen̄ cristyn̄, and kyndiłł þe fire of lufe with tham̄. And so it es gude, ilke man̄ in his degre, aftir he es disposede, þat he gette hym stykkes of a thyng or of oþer, ouþer prayers or gude meditacyons, or redynges in Haly Writt, or gude bodily wyrkynges, for to nuresche þe desire of lufe in his saule þat it be noghte qwenchede; For þe affeccyon̄ of lufe es tendir and lyghtly wiłł vanysche awaye, bot if it be wele kepide, and by gud dedis bodyly or gastely contenualy nuresched.

Now þan̄, sen̄ oure Lorde hase sente in-to thi herte a littiłł As you have received a spark of this fire you must nourish it with fuel. sparke of his blysside fire, þat es hym̄-selfe, as Haly Writt saise 'Deus noster ignis consumens est,' 'oure Lorde es fyre wastande'—For as bodily fyre wastes ałł [Deut. iv. 24.] bodily thynges þat may be wastyde, Righte so gastely fyre, þat es Godd, wastis ałł maner of syn̄ whare-so it fallis; and for-thi oure Lorde es lykkende to fyre wastande. I pray þe hertly, dere syster, noresche þis fire. This fire es noghte ełłis my dearsister. bot lufe and charyte; þis hase He sent in-tiłł erthe, as He saise in the Gosepelle, 'I gnem veni mittere in terram, et ad quid nisi [Luc. xii. 49.] ut ardeat.' 'I am commen̄,' He saise, 'for to send fyre of lufe intiłł erthe, and whare-to þat it suld bryn̄;' Þat es, Godd hase sent fire of lufe, þat es, gude desyre and a grete wiłł vn-to plese This fire is the desire for God. Hym̄, in-to manes saule, and vn-to þis ende, þat a man̄ suld knawe it, kepe it, noresche it and strenghe it, and be sauede thare-by. The more desire þat þou hase vn-to Hym̄, þe more es this fyre of lufe in the. The lesse þat thi desire es, þe lesse es þis fire. The mesure of þis desyre, how mekiłł it es, noþer in thi selfe, ne in na noþer, knawes þou noghte, ne no man̄ of hym-selfe, Bot Godd allone þat gyffes it; and for-thi dispuyte noghte with þi selfe as if þou wolde knawe how mekiłł thi desire es, Bot be besy for to desyre als mekiłł als þou may, Bot noghte for to wete þe mesure of thi desyre. Sayne Austyn̄ saise, þat þe lyfe of euer-ilk a gude Cristyn̄ man̄ es a contenuelle desire to Godd, and þat es of a gret vertue, For it es a gret crying in þe erris of Godd; þe more þat þou desires, þe heghere þou cries; þe better þou prayes, þe wyseleere þou thynkis. And what es þis desire? Now, sothely, na thyng bot a lathynge of ałł þis werldis And it con∣sists in earnest longing for heavenly things and despising of this world. blysse, of ałł fleschely lykynges in thi herte, and a qwemfułł langynge, with a thristy ȝernyng, to heuenly Ioye and endles blysse. This, thynke me, may be callid a desire of Godd. If þou hafe þis desire, as I hope sekirly þat þou hase, I pray the kepe it wele, and noresche it wysely; and when̄ þou sałł pray or thynke, make þis desire begynnynge of ałł þi werke for to encresse it. Luke after na noþer bodily swetnes, noþer sownyng ne sauour∣ynge, ne wondirfułł lyghte, ne Aungełłs syghte, ne if oure Lorde hym-selfe, as vn-to þi syghte, walde appere to þe bodily; charge it bot a lytiłł; Bot at ałł thi besynes be þat þou myghte fele sothe∣fastly in thi thoghte a lathynge and a fułł forsakynge of ałł maner of syn̄ and of vnclennes, with a gastely syghte of it, how foule, how vggly, and how paynfułł þat it es; and at þou myght hafe a myghty desyrynge to vertus, to mekenes, to charite, and to the blysse of Heuen̄. This, thynke me, ware gastely com∣forthe This must needs bring comfort and blessing to the soul. and gastely swetnes in a mans saule, as for to hafe clennes in concience, fra wikkidnes of ałł werldly vanyte, with stabiłł trouthe, meke hope, and fułł desyre to Godd.

How-so-euer it es of oþer conforthes and swetnes, me thynke þat swetnes sekire and sothefaste þat es felid in clennes of concyence, by myghty for∣sakynge and lathyng of ałł syn̄, and by in-ward syghte, by feruent desyre of gastely thyngis. And oþer confortes or swetnes, or any oþer maner of felynges, bot if þay helpe and lede to þis ende, þat es, to clennes in conscience, and gastely desyre of Godd, ere noghte fułł sekire for to reste one. But now may þou aske wheþer this desyre be lufe of Godd. As vn-to þis I say, þat þis But this de∣sire is not the full love of God, but only the beginning of it. desire es noghte propirly lufe, bot it es a begynnynge; For lufe propirly es a fułł cuppillynge of þe lufande and þe lufed to-gedyre, as Godd and a saule, in-to ane. This cuppillyng may noghte be had fully in this lyfe, Bot anely in desyre and langynge þare-to; as if a man̄ lufe anoþer whilke es absent, he desyris gretly his presence, for to hafe þe vys of his lufe and his likyng. Righte so gostely, als lang als we erre in þis life, oure Lorde es absent The perfect love of God cannot be reached in this world. fra vs, þat we may noþer se Hym̄, ne here Hym̄, ne fele Hym als He es, and þare-fore we may noghte hafe þe vis of His lufe here in fulfilling. Bot we may hafe a desyre and a gret ȝernynge for to be present to Hym, for to se Hym in His blysse, and to be anede to Hym in lufe. This desyre may we hafe of MS. hafe of hafe of. His gyfte in þis life, by þe whilke we sałł be safe, For it es lufe vn-to Hym̄ as it may be hade here. This Sayne Paule saide, 'Scientes quidem [2 Cor. v. 6-9.] dum sumus in hoc corpore pergrinamur a Domino, per fidem enim ambulamus, et non per speciem, audemus autem et bonam voluntatem habemus magis pergrinari a corpore et presentes esse ad Deum; et idcirco contendimus, siue absentes siue presentes, placere illi.' Sayne Paule sais þat 'als lange als we ere in þis In this world we must walk by faith, not by sight. body, we ere pilgrymes fra oure Lorde,' þat es, we ere absent fra heuen̄ in þis exile; we go by trouthe, noghte by syghte, þat es, we lyff in trouthe, noghte in bodily felynge; we dare and hase gud wiłł to be absent fra þe body, and be present to Godd, þat es, we for clennes in concyence, and sekire trouthe of saluacyone, dare desyre gastely absence fra oure body by bodily dede, and be present to oure Lorde. Neuer-þe-les, for we may noghte ȝitt, 'þer-fore we stryfe, wheþer we be absent or present, for to plese Hym̄,' and þat es, we stryfe agayne synnes of þe werlde and likynges of þe flesche by desyre to Hym̄, for to bryn̄ in þis desire ałł thynges þat lettes vs fra Hym̄. ¶ ȝit askes þou wheþer Neither can the desire of God be al∣ways present to us con∣sciously, but it may in habit. a man̄ may haue þis desire contenually in his herte or noghte. Þe thynke nay. As to þis, I may say as me thynke, þat þis desire may be hadd, as for þe vertu and profite of it, in habyte con∣tenualy, bot noghte in wyrkynge ne vsesynge, as by þis ensample: If þou ware seke, þou sulde haue, as ilke man̄ hase, a kyndly desire of bodily hele contenualy in thi herte, what so þou dide, wheþer þou slepe or þou wake, bot noghte ay ylyke. For if þou, slepande or elles wakande, thynke of sum werldly thynge, þan hase þou þis desire anely in habite, noghte in wyrkynge; Bot when̄ þou thynkes of þi seknes and of thi bodily hele, þan hase þou it in vssynge. Righte so, gostely, es it desyre to Godd. He þat hase þis desyre of þe gyfte of Godd, þofe he slepe, or ells thynke noghte of Godd bot of werldly thynges, ȝit he hase þis desyre in habyte of his saule vntiłł he syn̄ dedly. Bot when̄ he thynkes of And this habit is exer∣cised in all religious actions. Godd, or of clennes of lyffynge, or of þe Ioyes of Heuen̄, Than wirkkis his desyre als lange als he kepis his thoghte and his entente to plese Godd, ouþer in prayere or in meditacyon̄ or in any oþer gud dede of actyfe lyfe. Thane es it gude þat ałł oþer besynes be for to stire þis desire and vse it be discrecyon̄, now in a dede, now in a-noþer, after we ere disposede and hase grace to. This desire es rute of ałł thi wirkkynges; For, wete þou wele, whate gude dede it be þat þou dose for Godd, bodily or gostely, it es ane vsynge of þis desyre; and þer-fore when þou duse a gude dede, or prayes, or thynkis of Godd, thynk noghte in thi herte, doutande wheþer þou desires or noghte, For þi dede schewes thi desyre. Sum̄ ere vnkonande, and wenes þat þay Some foolish∣ly think that they cannot have this de∣sire of God except they are continu∣ally calling upon Him. desire noghte Godd, bot if þay be ay criande ef Godd with wordis of þaire mouthe, or elles in theire hertis by desyrand wordes, as if þay said thus: 'A, Lorde, brynge me to Thi blysse!' 'Lorde, make me safe!' or swylke oþer. The wordis ere gude, wheþer þay be sownned in þe mouthe, or ełłs fourmede in þe herte, For þay stire a mans herte to þe desyrynge of Godd Bot neuer-þe-les, with-owtten̄ any swylke wordes, a clene thoghte of Godd or of any gostely thynge, as of vertuȝ or of þe manhede of Criste, of þe Ioyes of Heuen̄, or of vndirstandynge of Haly Writte, with lufe, may be bettire þan slyke wordis. For a clene thoghte of Godd es sothefaste desyre to Hym̄; and þe mare gastely þat thi thoghte es, þe mare es thi desire; and for-thi be Good deeds prove the ex∣istence of the desire. þou noghte in dowte ne in were when þou prayes or thynkes one Godd, or ełłs duse any owtwarde dedis to thyne euencristyn̄, wheþer þou desyres Hym̄ or noghte, For thi dedis schewes it. Neuer-þe-les, if it be so þat ałł thi gude dedis bodyly and gastely ere a schewynge of thi desire to Godd, ȝit es þer a dyuersite by-twix gastely & bodily dedis; For dedis of contemplatyfe lyfe er propirly and kyndly wirkyng of þis desire, bot owtwarde Especially the deeds of con∣templative life. dedis ere noght so; and for-thi, when̄ þou prayes or thynkes one Godd, thi desire to Godd es mare hale, mare feruent, and mare gastely, þan when̄ þou duse oþer dedis vn-to thyne euencristyn̄.

Now þan, if þou aske how þou sałł kepe this desire and I will endea∣vour to tell you some∣thing as to the way of nourishing this desire. norische it, a litiłł I sałł I tełł the, noghte for þou sałł vse þe same fourme ałł-way as I say, Bot for þou sałł hafe, if nede be, some wyssyng for to rewle the in thyn̄ ocupacyon̄. For I may noghte, ne I can̄ noghte, tełł the fully what es beste ay to þe for to vse, Bot I sałł say to þe sumwhate as me thynke. One nyghtis, aftir thi slepe, if þou wiłł ryse for to serue thi Lorde, thow sałł fele thi-selfe firste fleschely heuy, and sumtym̄ lusty; Than sałł þou dispose the for to pray, or for to thynke som̄ gude thoghte for to qwykkyn̄ thi herte to Godd, and sett ałł thi besynes firste for to drawe vp thi thoghte fra werldly vanytes and fra vayne ymagynacyonns fallande in-to thi mynde, þat þou may fele sum deuocyon̄ in thi sayinge, or ełłs, if þou wiłł thynke of gostely thynges, þat þou be noghte letted with swylke vayne thoghtes of þe werlde or of þe flesche in thi thynkynge. Thare ere many maners of thynkynges: whilke ere beste to þe, I can̄ noghte say, Bot I hope þe whilke þou felis maste sauour in, and maste riste for þe tyme, it es beste for the. Thow may, if þou wiłł, sumtym̄ thynke on̄ thi synnes Think over the sins which you have committed. be-fore donne, and of thi freeltes þat þou fallis in ilke day, and aske mercy and forgyfnes for thaym̄. Also aftir this þou may thynke of synnes and of wrechidnes of thyn̄ euencristen̄, bodily And pray for your fellow-creatures. and gastely, with pete, and compassion̄ of thaym̄, and cry mercy and forgyfnes for thaym̄ als tendirly als iff þay ware thyn̄ awen̄; and þat es a gude thoghte, For I tell þe for-sothe þou may make oþer mens synnes a precyouse oynement for to hele with thyne awen̄ saule when þou hase mynde of thaym. This oynement es precyouse, ałł if þe spycery in it-selfe be noghte Which is a precious oint∣ment to the soul. fułł clene, For it es triacle made of venym̄ for to distroye venym̄, þat es to saye, thyne awen̄ synnes, and oþer mens also broghte in-to þi mynde. If þou bete þam̄ wele witħ sorowe of herte, pete and compassion̄, þay turne vn-to triacle, whilke makes thi saule hale fra pryde and envye, and brynges in lufe & charite to thyne euencristen̄. This thoghte es gude sumtyme for to hafe. Also þou may hafe mynde of þe manhede of oure Lorde, in his Also meditate upon the in∣carnation of our Lord. byrthe or in his passion̄, or in any of his werkes, and fede thi thoghte with gastely ymagynacyon̄, of it, for to stirre thyne affeccion̄ to mare lufe of Hym̄. This thoghte es gude and spedfull, namely when it commes frely of Goddes gyfte, with deuocyon̄ and feruour of þe sperite. Elles if a man̄ may noghte lightly hafe sauour ne deuocyon̄ in it, I halde it, noghte spedfułł þan̄ to a man̄ for to prese to mekiłł þare-tiłł, as if he walde gete it by maystry. For he sałł mowe breke his heuede; and his body and he sałł neuer be þe nerre. For-thi me thynke, vn-to þe it es gude for to hafe in mynde his manhede sumtyme; and if deuo∣cyon̄ and sauour cum̄ with-alle, kepe it and folowe it for a But do not force yourself too much to these thoughts. tyme; bot leue of sone, and hyng noghte to lange þare-appon̄. Also if deuocyon̄ cum noghte with mynde of þe passion̄, stryne noghte to prese to mekiłł þare-after. Take esyly þat wiłł cum̄, and go furthe to som̄ oþer thoghte. Also, oþer þar bene þat ere Also meditate upon the dif∣ferent virtues. mare gostely, as for to thynke of vertus, and for to se by lyghte of vndirstandynge what þe vertu of mekenes es, and how a man̄ sulde be meke. Also, what es pacyence and clennes, rightwysnes, chastyte, and sobirte, and swylke oþer, and how a man sulde gete ałł thiese vertus, and by swylke thoghtes for to hafe gret desire and langgyng to þise vertus for to hafe thaym̄, and also for to hafe a gastely syghte, and þe desyre of þise vertus. A saule sulde mowe fele grete comforthe if a man had grace of oure Lorde, with-owtten̄ whilke grace a mans thoghte es halfe blynde, with∣owtten̄ sauour of gastely swetnes. Also for to thynke of þe And on the lives of the Saints, Mar∣tyrs, and Con∣fessors. sayntes of oure Lorde, of Appostiłłs, Martirs, Confessours and haly virgyns, Byhalde inwardly thaire haly lyffynge, þe grace and þe vertus þat oure Lorde gafe þam̄ here liffande, and by þis mynde for to stirre thyn̄ awen̄ herte to take ensaumpiłł of þam̄ vn-to better lyffynge. Also the mynd of oure Lady Saynt Marie Specially of our Lady Saint Mary. abowne ałł oþer sayntes, for to see by gostely eghe þe abownd∣ance of grace in hire haly saule, when̄ scho was here lyffand, þat owre Lorde gafe hir allane, passande ałł oþer creatours; For in hir was fułł-hede of ałł vertus, with-owttyn̄ wem̄ of synn̄. Scho Who had all virtues in per∣fection. had fułł mekenes and perfit charite, and fully with þise þe bewte of ałł oþer vertus so hally, þat þare myghte no styrrynge of pride, envie, ne wrethe, ne fleschely lykynge, ne no manere of syn̄ enter in-tiłł hir herte, ne defoule þe saule in no party of it. The behaldynge of þe fairehede of þis blyssid saule sulde stirre a mans herte vn-to gostely comforthe gretly; and mekiłł mare þan̄ But above al the character of Jesus, who was a union of God and man. abowne þis, þe thynkynge of þe saule of Ihesu oure blyssid Lorde, the whilke was aned fully to þe Godhede, passand with-owttyn̄ comparison̄ oure Ladye and ałł oþer creaturs. For in þe person̄ of Ihesu er two kyndis, þat es, Godd & man̄, fully anede to∣gedir. By þe vertu of this blysfułł anynge, whilke may noghte be saide ne consayued be manes wit, the saule of Ihesu ressayuede þe fulhede of wysedom̄ and lufe and ałł gudnes, as þe Appostiłł saise: 'Plenitudo diuinitatis inhabitavit in ipso corporaliter;' [Colos. ii. 9.] þat es, þe Godhede was anede fully to þe manhede in þe saule of Ihesu; and so by þe saule duellide in þe body. Þe mynde of þe manhed of oure Lorde on þis wyse, þat es, for to behalde þe vertus and þe ouer-passande grace of þe saule of Ihesu, sulde be con∣fortheabiłł to a mans saule. Also mynd of þe myghte of þe And of the great works of God. wysedom̄ & þe gudnes of oure Lorde in ałł his creaturs, For in als mekiłł als we may noghte see Godd fully in hym-selfe, her lyffande, For-thi we sałł be-halde hym, lufe hym and dred hym, and wondire hys myghte and his wysdom̄, and his gudnes in his werkes and his creaturs. Also for to thynke of þe mercy of oure And of the mercy which the Lord has shewed to us. Lorde þat he hase schewed to þe and to me, and to ałł synfułł þat hase bene combride in synn̄, speride so lange in þe deuełł presone, how oure Lorde sufferde vs pacyently in oure syn̄, and tuke na vengeance of vs, as he myghte ryghtfully hafe donne, and putt vs tiłł helle, if his mercy had noghte lettide hym̄, Bot for lufe he sparede vs, he had pete of vs, and sente his grace in-tiłł oure hertes, and callid vs owte of oure syn̄, and by his grace hase turnede oure wiłł hally to hym̄, for to hafe hym̄, and for his lufe to for-sake all maner of syn̄. The mynde of þis mercy and þis gudnes made, with oþer circumstance mo þan I can̄ or may reherse, now brynges in-to my saule grete triste in oure Lorde and full hope of saluacyon̄, and it kyndyłłs desire of lufe myghtily to þe Ioyes of Heuen̄. Also for to thynke of þe Also meditate upon the wretchedness of this life and the joys of Heaven. wrechidnes, þe myscheues and þe periłłs, bodily and gastely, þat fallis in þis lyfe, and after þat, for to thynke of þe Ioyes of Heuen̄, how mekiłł blysse þare es, and how mekiłł Ioye; For þare es no syn̄, no sorowe, no passion̄, no payne, no hungre, no thriste, no sare, no sekenes, no dowte, no drede, no schame, no schenchipe, no defaute of myghte, ne lakkynge of lyghte, no want∣tynge of wiłł; Bot thare es souerayne fairenes, lyghtnes, strenghe, Fredom̄, hele, lykynge ay-lastande, wysedom̄, lufe, pees, wirchipe, sekirnes, ryste, Ioy and blysse with-owtten̄ ende. The more þat þou thynkis and felis þe wrechidnes of þis lyfe the more frequently sałł þou desire þe Ioye and þe riste of þat blyssede lyfe. ¶ Many men̄ Many are eager for the things of this world, like children run∣ning after butterflies. er couetouse of werldly wyrchips and erthely reches, and thynkes nyghte and day, dremande and wakande, how and what maner þay myghte wyn̄ þare-to, and for-getes þe mynde of thaym̄ selfe of þe paynes of helle and of þe Ioyes of Heuen̄. Sothely þay are noghte wyse: Thay ere lyke vn-to þe childir þat rynnes aftire buttyrflyes, and, for þay luke noghte to thaire fete, þay fałł sum∣tyme, and brekes þaire legges. What es ałł þe wirchipe and þe pompe of þis werlde in reches and Iolyte, bot a buttirflye? Sothely noghte ełłes, and ȝitt mekiłł lesse. Thare-fore I praye But be thou covetous of the joys of heaven. þe, be þou couetouse of þe Ioyes of Heuen̄, and þou sałł hafe wir∣chipe and reches þat euer more sałł laste. For at þe laste ende, when̄ werldly couetouse men̄ brynges no gud in thaire handis, (for ałł þe wirchipes & rechese er turned to noghte saue sorowe and payne,). Than̄ sałł heuenly couetous men̄ þat forsakes trewly ałł vayne wyrchips of þis werlde,—or ells if þay hafe wirchips & reches þay sett noghte þaire lykynge ne þaire lufe in thaym̄, Bot ay in drede, in meknes, in hope, and in sorowe sumtym̄, and habydes þe mercy of Godd paciently,—þay sałł þan̄ hafe fully þat þay hase couetid, For thay sałł be coround as kynges, and sitt vpe with oure Lorde Ihesu in þe blysse of Heuen̄. Also þar are There are many other meditations, which I can∣not here enu∣merate. many oþer meditacyons, mo þan I kan say, whilke oure Lorde puttis in-to a mans mynde for to stirre þe affeccyon̄ and reson̄ of þe saule to lathe vanytes of þis werlde, and for to desyre þe Ioyes of Heuen̄. These wordes I saye to þe, noghte as I had fully schewede þese maners of meditacions as þay ere wroght in a manes saule, Bot I touche thaym to þe a lyttiłł, for þou sulde, by þis littiłł, vndirstande þe more. Noghte for-thi me thynke it es gude vn-to þe þat, when thou disposeȝ þe for to thynke of Godd as I hafe be-fore saide, or one oþer wyse, if thi herte be dułł If you find your heart dull and dark break off your meditation and say your Pater Noster and Ave, or read your Psalter. and myrke, and felis noþer witt ne sauour, ne deuocyon̄ for to thynke, bot anely of a naked desyre & wayke wiłł, þat þou walde fayne thynke of Godd, bot þou can noghte, þan I hope it es gud to þe þat þou stryue noghte to mekiłł with thi selfe, as if þou walde by thyn̄ awen̄ myghte ouercome thi selfe, For þou myghte lightely Fałł so in-to more myrknes, bot if þou ware þe more slye in thi wirkynge; and for-thi I hald it than moste sekyre vn-to þe for to say thi Pater noster & þine Aue Maria of þi matyns, or ells for to rede apon̄ thi sauter, For þat es euer∣more a sekyr standarde þat wiłł noghte faile; who-so may cleue þer-to, he sałł noghte erre; and if þou may by prayenge gete deuocyon̄, Than̄, if þi deuocyon̄ be anely in affeccion̄, þat es, in a grete desire to Godd with gastely delyte, halde furthe thi saynge, & brek noghte lyghtely off, For it Fallis þat praynge with þe mouthe getis and kepis feruour of deuocion̄; and if a man̄ cesse of saynge, deuocyon̄ vanysche away. Neuer-þe-les, if If these exer∣cises bring to your heart a devout thought you may enter∣tain it. deuocion̄ of prayere brynge to thi herte gastely a thoghte of þe manhed of oure Lorde, or of any oþer before-said, and þis thoghte sulde be lettide by þi saynge, þan may þou cesse of saynge, and ocupye þe in meditacyon̄ vntiłł it passe away. ¶ Bot of certayne thynges the by-houes be-warre in þi meditacion̄. Sum sałł I tełł þe. Ane, þat when̄ þou hase had a gastely thoghte, ouþer in ymagynynge of þe manhede of oure Lorde, or of swylke bodily thynges, and þi saule hase bene fedd and comforthid þer-witħ, and passes away by þe-selfe, be þou noghte to besy for to kepe it Yet strive not too much to retain such a thought. stiłł by maystry, For it sałł þan turne to pyne and to bitternes. Also, if it passe noghte away, bot duellis stiłł in thi mynd by any trauełł of þi selfe, and þou for comforthe of it wiłł noghte leue it, and þer-fore it reuys the fra þi slepe on nyghtys, or elles on̄ dayes, And do not suffer it to interfere with your rest or your duties. fra oþer gud dedis, þis es noghte wele, Thou sałł wilfully breke of when̄ [it] askis, ȝa, sumtyme when̄ þou hase maste deuocyon̄, and ware latheste for to leue it, as when̄ it passes resonabiłł tym̄, or ells it turnes to dissese of thyn̄ euencristen̄, Bot if þou do so, elles þou dusse noghte wysely, as me thynke. A werldly man̄ It is not with you as with those worldly people who only feel de∣votion once or twice in a year. or woman̄ þat felis noght peraunter deuocyon̄ twys in a ȝere, if he felid, by þe grace of oure Lorde, gret compunccyon̄ for his synnes, or elles by a mynde of þe passion̄ of oure Lorde, þofe he ware put fra his slepe a nyghte, or two or thre, vn-tiłł his heued werke, it es no force, for it commes to þam̄ seldom̄; Bot to þe, or to a-noþer man̄ or woman̄ þat hase this maner of wirkynge in custom̄, as ware ilke oþer day, it es spedfułł for tiłł hafe discre∣cyon̄ in ȝour wyrkynge, noghte fully fałł þer-to for to folow it als mekiłł als wiłł com̄. And I halde þat it es gud to þe for to Hang not too long upon any one point of devotion. vse þis maner in what deuocyon̄ þat þou be, þat þou hyng noght to lange þare-appon̄, ouþer for to put þe fra thi mete or thi slepe in tyme, or for to disesse any oþer man̄ vnskilfully. The wyse man̄ sayse, 'Omnia tempus habent.' Þat es, 'ałł thyngis hase [Eccles. iii. 1.] tyme.' Anoþer thyng es this, þat þe by-houys be-warre off. If thi thoghte be ocupied in ymagynacyon̄ of þe manhede of owre Nor strive to push the ima∣gination too far. Lorde, or in any swilke oþer, and after this þou erte besy with ałł þe desire of thi herte for to seke knawynge or felyng mare gastely of þe Godhede, prese noghte to mekiłł þar-after, ne suffire noghte thi herte fałł fra þe desire, as if þou ware abydande or gapand aftir sum qwyent stirrynge, or sum wondirfułł felynge vthire þan þou hase had. Thou sałł noghte do so. It es ynoghe But be hum∣bly instructed of Christ as far as He will teach you. to me and to þe for to haue desyre & langynge to oure Lorde; and if he wiłł, of his fre grace, ouer þis desire, send vs of his gostely lyghte, and opyn̄ oure gostely eghen̄ for to se & knawe more of Hym̄ þan we hafe had be-fore by comon̄ trauełł, thanke we Hym þar-of; and if He wiłł noghte, for we er ȝit noghte meke ynoghe, or ells we er noghte disposede by clennes of lyffynge in oþer sydis for to ressayue his grace, Than sałł we mekly knawe oure awen̄ syn̄ and wrechednes, and hald vs. payed with þe desyre þat we hafe to Hym̄, and with oure comon̄ thoghtes þat may lyghtly fałł vndir oure ymagynacion̄, as of oure synns, or of Cristes passion̄, or of swilke oþer; or ełłs with prayers of þe sauter, or sum oþer, and loue Hym with ałł oure hert, þat He wiłł gyff vs þat. If þou do oþer wyse, þou may lyghtly be by-gyled by þe spiryte of oure errour, For it es pre∣sumpsion̄, For it is pre∣sumption of our own wit to press too far into divine mysteries. a man̄ by his awen̄ wytt for to prese to mekiłł in-to knawyng of gastly thynges, bot if he felid plente of grace, For þe wyse man saise þus, 'Scrutator maiestatis opprimetur a gloria.' [Prov. xxv. 27. þat es to say, 'Raunsaker of þe myghte of Godd and of His Maieste, with-owtten̄ gret clennes and meknes, sałł be ouerlayde and oppresside of Hym-selfe The Thornton MS. of this Treatise ends here. The Cambridge MS. has 19 more lines. The British Museum MS. stops considerably short of this. As the ending is marked in the Thornton MS., the additional matter in the Cambridge MS. has not been inserted..'