♫ ' I. am no3t .I. haf
   no3t. nou3t .I. seke ne coveite bot �e luf of ihesu '
                                                                               British Library, Harley 6579, fol. 88v.

[From Table of Contents in MS, fols. 141-143v] An entre how a soule shall haue hire in mouyng & werkyng, �at wole come to �is reformyng, by ensaumple of a pilgrym goyng to Ierusalem, & of twey maner mekenes.

21. An introduction as to how a soul should behave in purpose and in practice if it wants to come to this reforming, through the example of a pilgrim going to Jerusalem; and the two kinds of humility.

[Fol. 84] �at a man �at will come to Ierusalem, �at is vndirstonde �e cite of pees, �e wich is contemplacioun, moste holde hym lowe in meknes & in faith, & suffer disese bothe bodely & gostly.

ever�eles for �u coueites for to have sum maw writynge by �e whilke �u mi3tes �e ra�er nei3en to �at reformynge .I. schal say �e as me �inki� bi �e grace of oure lord ihesu <�e shortest & �e rediest helpe �at I knowe in �is wirkynge>. And how �at schal be .I. schal telle �e by exaumple of a good pilgrym upon �is wise: �er was a man �at wold gon to ierusalem & for he knewe not �e weye he come to an o�er man �at he hopid knewe �e way �eder & asked whe�er he mi3te come to �at cite & �at o�er man seide to him �at he mi3te not come �eder withoute grete disese & mikil trauaile for �e wey is longe & periles and grete . of �efes & robbers & many o�er/[fol. 84v] lettynges �at ben �at fallen to a man in �e goyng. & also �er are mony sare weies . as it semi� ledand �ederward . Bot men alday are slayn & dispoiled & mown not comyn to �at place �at �ei coveiten. Never�eles �er is .o. wey �e whilke who so taki� hit & holdi� it: he wolde undirtake. �at he schude come to �e Cite of ierusalem ne schulde never less his lif. ne be slayn. ne dye for defaute: ne schulde often be robbed & yuel betyn. & suffren mikel disese in �e goynge & bot he schulde ay hav his lif safe. '�an sai� �e pilgrim if it be so �at I may have my lif safe & come to �at place �at I coveite: .I. charge not what meschef .I. suffre in �e goynge & �erfore say me what �u wilt & sothly .I. bihote for to don aftir �e: �at o�er man answeres & says �us. lo .I. sette �e in �e ri3t wey. �is is �e wey. & �at �u kepe �e lerynge �at .I. lernis �e.

Nevertheless, because you desire to have some kind of practice by which you could approach that reforming more quickly, I shall tell you by the grace of our Lord Jesus what seems to me the shortest and promptest aid that I know in this work. And how that shall be I will tell you in this manner, through the example of a good pilgrim.

There was a man wanting to go to Jerusalem, and because he did not know the way he came to another man who he thought knew it and asked whether he could reach that city. The other man told him he could not get there without great hardship and labour, for the way is long and the perils are great, with thieves and robbers as well as many other difficulties to beset a man on his journey; also there are many different ways seeming to lead in that direction, yet people are being killed and robbed daily and cannot come to the place they desire. However, there is one way, and he would undertake that anyone who takes and keeps to it shall come to the city of Jerusalem, and never lose his life or be slain or die of want. He would often be robbed and badly beaten and suffer great distress on his journey, but his life would always be safe. Then the pilgrim said: 'If it is true that I can keep my life and come to the place I desire, I do not care what trouble I suffer on the journey, and therefore tell me what you will, and I promise faithfully to do as you say'. The other man answered and said this: 'See, I am setting you on the right road. This is the way, and be sure to keep the instructions I give you'.

What so �ou heres or sees or felis �at schulde lette �e in �i wey abide not with it wilfully: tary not for it restfully. behold it not. like it not. drede it not. bot ay go for� in �i wey. & �inke �at �u woldes be at ierusalem'. For �at �u coveites �at �u desires. & no3t elles bot �at. & if man robbe �e. & dispoile �e bete �e scorne �e. & dispise �e: serfe not agayn if �u wilt hav �i lif. Bot holde �e with �e harme �at �u has & go for�. as no3t were. �at �u take no more harme. And also if men wil tary �e wi� tales & fede �e with lesynges. for to drawe �e to mir�is & for to lefe �i pilgrimage: make def ere & answer not agayn & sey not elles bot at �u wuldes be at Jerusalem. And if men profie �e 3iftes & wil make �e riche with werdly gode tente not to hem: �inke ay on Jerusalem. And if �u wil holde �is wey & don as I hafe sayde: promise & take �i lif �at �u schal not be slayn. bot �ou schal come to �at place �at/[fol. 85] �u coveites

'Whatever you hear, see or feel that would hinder you on your way, do not willingly stay with it, and do not tarry for it, taking rest; do not look at it, do not take pleasure in it, and do not fear it; but always go forth on your way and think that you want to be in Jerusalem. For that is what you long for and what you desire, and nothing else but that; and if men rob you, strip you, beat you, scorn you and despise you, do not fight back if you want to have your life, but bear the hurt that you have and go on as if it were nothing, lest you come to more harm. In the same way, if men want to delay you with stories and feed you with lies, trying to draw you to pleasures and make you leave your pilgrimage, turn a deaf ear and do not reply, saying only that you want to be in Jerusalem. And if men offer you gifts and seek to enrich you with worldly goods, pay no attention to them, always think of Jerusalem. And if you will keep on this way and do as I have said, I promise you your life - that you shall not be slain but come to the place that you desire'.

Goftly to oure purpos. jerusalem is as mikel for to seyen as si3t of pes & bitokne� contemplacioun in perfit luf of god. ffor contemplacioun is not ellis bot a si3t of ihesu whilk is verey pes. �an if �u coveit for to com to �is blessid si3t of uerey pees & ben a trew pilgrym to jerusalemward: �aw3 it be so �at .I. wase neuer �ere: neverles as farforth as .I. kan .I. schal setes �e in �e waye �ederward: 

According to our spiritual proposition, Jerusalem is as much as to say sight of peace and stands for contemplation in perfect love of God, for contemplation is nothing other than a sight of Jesus, who is true peace. Then if you long to come to this blessed sight of true peace and to be a faithful pilgrim toward Jerusalem - even though it should be that I was never there, yet as far as I can - I shall set you in the way that leads toward it.

�e bygynnynge of �is hi3e wey in �e whilk �u schalt gon is reformyng in fai� grounded mekly in �e fei� & in �e lawes of holy kirke as .I. hafe saide beforn. for true sikirly �aw3 �u haue synned hard here bifore. if �u be now reformed bi �e sacrament of penaunce after �e lawe of holikirke �at �u art in �e ri3t weie. Now �an si�en �u art in �e siker weye: if �u wile spedyn in �i goynge & make gode Iurnaies: �e behovi� to holden �ese two �inges often in �i mynde. meknes & luf. �at is '.I. am no3t .I. have no3t .I. coveit no3t. but on' �u schalt hafe �e menynge of �ese wordes in �in entent & in habite of �i soule lastendly: �aw3 �u hafe no3t specialy �ese wordes ay formed in �i �ou3te: for �at nedi� not. meknes sai� .I. am no3t .I. hafe no3t. lufe sai� .I. coveit no3t bot on. & �at is ihesu: �ese two strenges wel festned with �e mynde of ihesu maki� gode acorde in �e harpe of �e soule. when �ei be craftely touchid with �e fyngers of resoun: for �e lower �u smytes up on �at on �e hi3er sonni� �at o�er: �e lesse �u felist �at �u art or �at �u hast of �i self �ruw3 meknes: �e more �u coveites for to hav of ihesu in desire of luf: .I. mene not only of �at meknes �at a soule feli� in �e si3t of his own syn or freltees & wrecchednes of �is lif: or of �e wor�ines of his euencristen: for �aw3 �is meknes be so�fast & medicynable: never�eles it is boistous & fleschly as in segnses./[fol. 85v] not clene ne softe ne lufly. So .I. mene also �is meknes �at �e soule feli� �ruw3 grace in si3t & beholdyng of �e endeles beynge & �e wondeful godnes of ihesu & if �ou mowe not seen it 3it with �i gostly i3e: �at �ou trowe it: ffor �ruw3 si3t of his beynge ei�er in ful fei� or in felyng �u schalt holden �i self not only as �e most wrecche �t is. but also as no3t in substaunce of �i soule: �aw3 �u haddest never don syn: And �at is lufly meknes: for in reward of ihesu �at is so�fastly al: �u art ri3t no3t: And also �at �u �inke �at �u hast ri3t no3t: Bot art as a vessel �at standi� ay come as no3t were �erin as of �i self: for doo �ou wold so mony gode dedis outward & inward: til �u have & fele �at �u hast �e luf of ihesu. �u hast ri3t no3t. ffor with �at precious licour only will �i soule be fulfillid. & with none o�er. And for as mikel as �t �inge alone is so precious & so wur�i: ffor what �u hast or what �u dost holde it as no3t for to resten in, withoutyn �e si3t & �e luf of ihesu. Kaste it al bihynde �e & fagate it. �at �u mi3te hafe �at �at is �e best of alle.

The beginning of the highway along which you shall go is reforming in faith, grounded humbly in the faith and in the laws of holy church, as I have said before, for trust assuredly that although you have formerly sinned, you are on the right road, if you are now reformed by the sacrament of penance according to the law of holy church. Now since you are on the sure way, if you want to speed on your travels and make a good journey each day, you should hold these two things often in your mind - humility and love. That is: I am nothing; I have nothing; I desire only one thing. You shall have the meaning of these words continually in your intention, and in the habit of your soul, even though you may not always have their particular form in your thought, for that is not necessary. Humility says, I am nothing; I have nothing. Love says, I desire only one thing, and that is Jesus. These two strings, well-fastened with mindfulness of Jesus, make good harmony on the harp of the soul when they are skillfully touched with the finger of reason. For the lower you strike upon the one, the higher sounds the other; the less you feel that you are or that you have of yourself through humility, the more you long to have of Jesus in the desire of love. I do not mean only that humility that a soul feels as it looks at its own sin or at the frailties and wretchedness of this life, or at the worthiness of his fellow Christians, for although this humility is true and medicinal, it is comparatively rough and carnal,/ not pure or soft or lovely. But I mean also this humility that the soul feels through grace in seeing and considering the infinite being and wonderful goodness of Jesus, and if you cannot see it yet with your spiritual eye, that you believe in it, for through the sight of his being - either in full faith or in feeling - you shall regard yourself not only as the greatest wretch that there is, but also as nothing in the substance of your soul, even if you had never committed sin. And that is lovely humility, for in comparison with Jesus who is in truth All, you are but nothing. In the same way think that you have nothing, but are like a vessel that always stands empty, as if with nothing in it of your own; for however many good works you do, outwardly or inwardly, you have nothing at all until you have - and feel that you have - the love of Jesus. For your soul can be filled only with that precious liquor, and with nothing else; and because that thing alone is so precious and so valuable, regard anything you have and do as nothing to rest in, without the sight and the love of Jesus. Throw it all behind you and forget it, so that you can have what is best of all.

Ri3t as a trowe pilgrym goande to ierusalem lefi� bihynde him hows & lande. wife & childe. and maki� hym self pore & bare for al �at he ha� �at he mi3t go li3tly withouten lettynges: But so if �u wil be a gostly pilgrym. �u schalt make �i self nakid from al �at �u hast. �at  are bo�e gode dedis & baddis. & kasten hem al bihynde �ee. �at �u be so pore in �in owne felynge. �at �er be no �inge of �in owne wirkynge �at �u wilt lene upon restedly bot ay desirand more grace of luf. & ay sekand �e gostly presence of ihesu. And if �u do �us. �an schalt �u setten in �i harte holly & fully. �at �u woldest be at ierusalem & at none o�er place/[fol. 86] bot �ere: And �at is. �u schalt setten in �in herte holly & fully. �t �u woldest no �inge hafe bot �e luf of ihesu. & �e gostly si3t of him. as he wile schewe hym for to �t only �u art made. & bo3te & �t is �i begynnynge & �in ende. �i ioye & �i blisse. & �erfore what so ever �at �u hafe. be �u never so riche in o�er dedis bodily & gostly: bot if �u haue �is. & knowe & fele �at �u hast it. halde �at �u hast ri3t no3t. Preente wel �is resoun in �e menynge of �i herte & clefe sadly �erto. & it schal safe �e fro alle periles in �i goyng �at �u schalt never perischen. & it schal saf �ee fro �efes & robbers �e whilk I calle unclene spirites. �at �aw3 �ei spoile �ee & bete �e �ruw3 divers temptaciouns: �i lif schal ay be safe: And schortly if �u kepe it as .I. schal say �e: �u schalt askape alle periles & meschiefs & come to the Cite of ierusalem. with in schort tme:

Just as a true pilgrim going to Jerusalem leaves behind him house and land, wife and children, and makes himself poor and bare of all that he has in order to travel light and without hindrance, so if you want to be a spiritual pilgrim you are to make yourself naked of all that you have - both good works and bad - and throw them all behind you, and thus become so poor in your own feeling that there can be no deed of your own that you want to lean upon for rest, but you are always desiring more grace of love, and always seeking the spiritual presence of Jesus. If you do so, you shall then set in your heart, wholly and fully, your desire to be at Jerusalem, and in no other place but there; and that is, you shall set in your heart, wholly and fully, your will to have nothing but the love of Jesus and the spiritual sight of him, as far as he wishes to show himself. It is for that alone you are made and redeemed, and that is your beginning and your end, your joy and your glory. Therefore, whatsoever you have, however rich you may be in other works of body and spirit, unless you have that, and know and feel that you have it, consider that you have nothing at all. Print this statement well on the intention of your heart, and hold firmly to it, and it will save you from all the perils of your journey, so that you will never perish. It shall save you from thieves and robbers (which is what I call unclean spirits), so that though they strip you and beat you with diverse temptations, your life shall always be saved; and in brief if you guard it as I shall tell you, you shall within a short time escape all perils and distresses and come to the city of Jerusalem.

Now �u art in �e wey & knowest what �e place hi3te wheder: �u schalt drawe to: Bygyne �an for to gon for� in �i jurney. �i for� goynge is no3t elles bot gostly wirkynge & bodily also whan nede is. whilk �u schalt usen bi discrecioun up on �is wise what werk �at it be �at �u schulde don after �e degre & �e state �at �u standis in bodily or gostly . if it helpe �is gracious desire �at �u hast for to lufe ihesu: & make it more hol. more esy & more mi3ty to all vertues & to alle goodnes: �at werke hald .I. beste. be it prechynge be it �inkynge. be it redyng be it writynge. & as longe as �at werke streng�e� most �in hert & �i wil to �e luf of ihesu. & sonest drawi� �in affeccioun & �i �o3te fro werldy vanytes it is gode for to usen it: And if it be so. �at �ruw3 use savour of �at lesse� & �u �inki� ano�er werk savour �e more. & �u felist more grace in ano�er. take ano�er & lefes �at ffor �aw3 �i desire & �e 3ernynge of �in herte to ihesu: schulde/[fol. 86v] be ay unchangable. never�eles �i gostly werkes �at �u schalt usen in praynge or �inkynge for to feden & norischen �i desire. may be dyvers & may wel be chaunged. after �at �u felis �e disposed �urw grace in appliynge of �in own hert.

Now that you are on the road and know the name of the place you are bound for, begin to go forward on your journey. Your going forth is nothing else but the work of the spirit - and of the body as well, when there is need for it - which you are to use with discretion in the following way. Whatever work it is that you should do, in body or in spirit, according to the degree and state in which you stand, it if helps this grace-given desire that you have to love Jesus, making it more whole, easier and more powerful for all virtues and all goodness, that is the work I consider the best, whether it be prayer, meditation, reading or working; and as long as that task most strengthens your heart and your working; and as long as that task most strengthens your heart and your will for the love of Jesus and draws your affection and your thought farthest from worldly vanities, it is good to use it. And if it happens that the savour of it becomes less through use, and you feel that you savour another kind of work more, and you feel more grace in another, take another and leave that one. For though your desire and the yearning of your heat for Jesus should always be unchangeable, nevertheless the spiritual practices that you are to use in prayer or meditation to feed and nourish your desire may be diverse, and may well be changed according to the way you feel disposed to apply your own heart, through grace.

ffor it fari� bi werkes e bi desire. as it do� bi stickes & bi a fire for �e mo stickes arn leide to �e fiire �e gretter is �e fire: ri3t so �e more divers gostly wirkynge �at a man ha� in his �o3t for to kepe hol his disire �e mi3tier. & �e more brennand schal his desire be to god. And �erfor loke wisely what werk �u kannist best don. & �at most helpi� �e for to sasen hole �is desir to ihesu if �ou be free. & art not bounden bot undir �e coms laws & �at do bynde �e not to wilful customes unchaungebly �at sculden let �e fredom of �in herte for to luf ihesu if grace wolde visite �e specially. ffor .I. schal telle �e whilke customes are ay gode & nedful to be kepte. lo swilke custome is ay gode for to holden �at stondi� in gatynge of vertues & lettynge of syn. & �at custome shuld ned be lefte: for �u schallt ay be meke & paciente sober & chaste if �u wel do. & so of alle o�er vertues. Bot �e custome of ano�er �yng �at letti� a better is for to lesen when tyme is �at a man may 'as �us. if a man hafe in custome for to sety �us many bodis. or for to �inken �is manner of �at �us longe tyms: or for to waken or knelen �us longe. or ony o�er sikir bodily dede: �is custome is for to lefen oun tyme when resonable cause letti�. or elles if more grace coms in o�er side. 

For it goes with works and desire as it does with a fire and sticks. The more sticks are laid on a fire, the greater is the flame, and so the more varied the spiritual work that anyone has in mind for keeping his desire whole, the more powerful and ardent shall be his desire for God. Therefore notice carefully what work you best know how to do and what most helps you to keep whole this desire for Jesus (if you are free, and are not bound except under the common law), and do that. Do not bind yourself unchangeably to practices of your own choosing that hinder the freedom of your heart to love Jesus if grace should specially visit you, for I shall tell you which customs are always good and need to be kept. See, a particular custom is always good to keep if it consists in getting virtue and hindering sin, and that practice should never be left. For if you behave well, you will always be humble and patient, sober and chaste; and so with all other virtues. But the practice of any other thing that hinders a better work should be left when it is time for one to do this; for instance, if somebody has the custom of saying so manyprayers, or meditating in a certain way for a particular length of time, or waking or kneeling for a certain time, or doing other such bodily work, this practice is to be left off sometimes when a reasonable cause hinders it, or else if more grace comes from another quarter.

[From Table of Contents in MS] Howe a man �at is in this way shall hafe enimyes to dryue hym a3eyne, & howe he schal ouer-come hem, bi �e knowing of our Lord Ihesu, & scryft of mouthe & contriticoun of hert, & satisfaction in dede.

Of tariengis & tempatciouns �at soulis shul fele be here gostly enimyes in here gostly goyng to heuenly Ierusalem, & of remedies a3ens hem.

22. The delays and temptations that souls shall feel from their spiritual enemies on their spiritual journey to the heavenly Jerusalem, and some remedies against them.

ow art �u in �e wey & wost how �u schalt gon. Now be war of enmys �at wilom be bisy. for to lette �e if �ei mown. ffor here ententes is for to putten owt of �in herte �at desire/[fol. 87] & �at longinge �at �u hafte to �e luf of ihesu. & for to drife �e hom ageyne. to luf of wordly vanyte for �er is no �inge �at grefi� hem so mikel: �ese enmys arn principally fleschly desires & vayne dredis �at risen oute of �in hert �urw3 corrupcioun of �i fleschly kynde & wolden let �i desire of �e luf of god. �at �ei mi3ten fully & jestfully occupien �in hert: �ese arn �i next enmys: Also o�er enemys �er are. as unclene spirites �at are bisy with sle3tes & wiles for to descayve �e. Bot .o. remedie schalte �u hafe �at .I. saide beforne: what so it be �at �u savor. trow hem not bot holde for� �i wey. & only desir �e luf of ihesu. Answere ay �is: .I. am  no3t .I. hafe no3t .I. desyre no3t bot only �e luf of ihesu. If �in enemys syen to �e first �us. bi stiringes in �in herte �at �ou <art not schreyven. or �er is sume old syne hid in �e hert �at �u> knowis not. Now is never schrifen of: & �erfore �e most turne hom agayn & lefe �i desire. & go schryfe �e better trowe not �is seiynge for it is fals. for �u art schrifen most sikerly �at �u art in �e wey. & �e nedi� no more schriftyngs of schryfte for �at �at is passid. holde for� �i wey & �enk on ierusalem. Also if �ei say �at �u art not wor�i to hafe �e luf of god which to schalt �u coveite �at �u ma3te not hafe. no art not wor�i �erto: Trowe hem not. bot go for�. & say �us. Not for I am wor�i. bot see .I. am unwor�i. �erfore wolde .I. luf god. for if I had it. �at schulde make me wor�i. And si�en .I. was made �erto: �aw3 .I. schuld never hafe it: 3it wil .I. coveite it. & �erfor wite .I. praien & �enken �at .I. mi3te geten it. And �an if �in enmys see� �at �u bigynnist to wexen bolde & wel willed to �i werke: �ei bigynne to wexen aferde of �e. Never�eles �ei wil not cesyn of taryyinge whan �ei mowen as longe as �u art goande in �e wey, What wi�/[fol. 87v] drede & menasyngs on �at .o. side. What with flaterynge. & fals plesynge on �at o�er side. for to make �e breke �i purpos & turne home agayne. �ei wil sey �us. if �u holde for�. �i desire to ihesu so fully travailande as �u bigynnest: �u schalte falle in to seknes or in to fantasies. & in to frenesies. as �u seest �at some don: or �u schalt falle in to �owerte & bodili meschief. & no man schal wil halpe �ee. or �ou mi3t falle in to pryvie temptaciouns of �e feende. �at �u schalt not kun helpe �i selfyn. ffor it is wonder perilous to any man for to gif him fully to �e luf of god. & lesen alle �e werld. & no �inge coveiten bot only �e luf of him. for as many periles mowen falle �at a man knowi� not of: And �erfor turne hom agayn & lese �is desire for �u schalt never brynge it to �e ende. & do as o�er werldly men don.

Now you are on the way and know how you shall go. Now beware of enemies that will be trying to hinder you if they can, for their intention is to put out of your heart that desire and that longing that you have for the love of Jesus, and to drive you home again to the love of worldly vanity, for there is nothing that grieves them so much. These enemies are principally carnal desires and vain fears that rise out of your heart through the corruption of your fleshly nature, and want to hinder your desire for the love of God, so that they can fully occupy your heart without disturbance. These are your nearest enemies. There are other enemies too, such as unclean spirits that are busily trying to deceive you with tricks and wiles. But you shall have one remedy, as I said before: whatever it may be they say, do not believe them, but keep on your way and desire only the love of Jesus. Always give this answer: I am nothing, I have nothing, I desire nothing but the love of Jesus alone. If your enemies speak to you first like this, by stirrings in your heart, that you have not made a proper confession, or that there is some old sin hidden in your heart that you do not know and never confessed, and therefore you must turn home again, leave your desire and go to make a better confession: do not believe this saying, for it is false and you are absolved. Trust firmly that you are on the road, and you need no more ransacking of your confession for what is past: keep on your way and think of Jerusalem. Similarly, if they say that you are not worthy to have the love of God, and ask what good it is to crave something you cannot have and do not deserve, do not believe them, but go forward, saying thus, 'Not because I am worthy, but because I am unworthy - that is my motive for loving God, for if I had that love, it would make me worthy; and since I was made for it, even though I should never have it I will yet desire it, and therefore I will pray and meditate in order to get it'. And then, if your enemies see that you begin to grow bold and resolute in your work, they start getting frightened of you; however, they will not stop hindering you when they can as long as you are going on your way. What with/ fear and menaces on the one hand and flattery and false blandishment on the other, to make you break your purpose and turn home again, they will speak like this: 'If you keep up your desire for Jesus, labouring as hard as you have begun, you will fall into sickness or into fantasies and frenzies, as you see some do, or you will fall into poverty and come to bodily harm, and no one will want to help you; or you might fall into secret temptations of the devil, in which you will not know how to help yourself. It is very dangerous for any man to give himself wholly to the love of God, to leave all the world and desire nothing but his love alone; for so many perils may befall that one does not know of. And therefore turn home again and leave this desire, for you will never carry it through to the end, and behave as other people do in the world'.

�us seien �in enmys bot trow hem not bot holde for� �i desirs. & sey not elles. bot �u woldest hav ihesu & ben at ierusalem. And if �ei percieve �ou �i wil so strong �t �u wil not spare for syn ne for seknes. for fantasies no frenesy. for doutes ne dredis of gostly temptaciouns. for meschief ne for poverte. for lif ne for dede. Bot ay for� �u wilt with .o. �inge. & no �inge bot on. & makes def ere to hem as �uw3 �u herd hem not. & holdest �e for� stifly in �i prayers & in �in o�er gostly werkes withoutyn styntynges. with discrecioun aftir counseile of �i soveren or �i gostly fader. �an bigynne �ei for to be wro� & to gon a litel ne33e �e. '�ei bigynne for to robbe �e & bete �e & do �e al �e schame �t �ei kan. And �at is. whan �ei mirth �at alle �e dedis �at �u dost be �ei never so wel don: are demed of o�er men als ille & turned in to �e wers party. And what so ever it be �at �u woldest have don. in helpe of �i body or of /[fol.86] �i soule. & schal be letted & hindred by o�er men. so �at �u schalt be put fro �i wil in al �inge �at �u skilfully coveites And al �is �ei don �at �ou schuldest be stird to ire or malencoly or yvel wil ageyns �in evencristen:

So say your enemies; but do not believe them. Keep up your desire, and say nothing else but that you want to have Jesus and to be in Jerusalem. And if they then perceive your will to be so strong that you will not spare yourself - for sin or for sickness, for fantasies or frenzy, for doubts or fears of spiritual temptations, for poverty or distress, for life or for death - but that you will is set ever onward, with one thing and one alone, turning a deaf ear to them as if you did not hear them, and keeping on stubbornly and unstintingly with your prayers and your other spiritual works, and with discretion according to the counsel of your superior or your spiritual father; then they begin to be angry and to draw a little nearer to you. They start robbing you and beating you and doing you all the injury they know: and that is when they cause all your deeds - however well done - to be judged evil by others and turned the worst way. And whatever you may want to do for the benefit of your body and soul, it will be hampered and hindered by other men, in order to thwart you in everything that you reasonably desire. All this they do to stir you to anger, resentment or ill-will against your fellow Christians.

Bot ageyn alle �ese diseses & alle o�er �at mown falle: use �is remedie. Take ihesu in �i mynde & angre �e not with hem tary not with hem. bot �inke on �i lesson< �at �u art no3t. �u hast no3t & may no3t lese>of er�ly goodes �ou coveites no3t bot �e luf of ihesu: & holde for� �i wey to ierusalem with �in occupacioun. And never�eles if �u be tared sum tyme �rugh frelte of �i selfe: with swilke uveles �at fallen to �i bodily lif �urgh yvel wil of man or malice of �e feende as sone as �u mai3te come ageyn to �i self: lese of �is �inkynge of �at disese: & go for� to �i werk: abide not to longe with hem for drede of �in enemys:

But against all these annoyances, and all others that may befall, use this remedy; take Jesus in your mind, and do not be angry with them; do not linger with them, but think of your lesson - that you are nothing, you have nothing, you cannot lose any earthly goods, and you desire nothing but the love of Jesus - and keep on your way to Jerusalem, with your occupation. Nevertheless, if through your own frailty you are at some time vexed with such troubles befalling your life in the body through the ill-will of man or the malice of the devil, come to yourself again as soon as you can; stop thinking of that distress and go forth to your work. Do not stay too long with them, for fear of your enemies.

[From Table of Contents in MS] Of a general remedy a3ens wikkid stiringgis & peynful/[fol.143] tariengis �at fallen to here hertis of �e fleishe, of �e world, & of �e fend.

23. A general remedy against wicked stirrings and painful vexations that befall the heart from the world, the flesh and the devil.

nd after �is whan �in enmys seen �at �u art so wel witted. �at �u art not angry nor hevy ne wro� ne mikel stired ageyns no creature for ow3t �at �ei mown don or spekyn agayns �e. Bot settes �i herte fully for to suffre al �at may falle ese & unese, praisynge or lackyngr & �at �u wilt charge no �inge with �i �at �u mi3t kepe �i �ou3te & �i desire hol to �e luf of god: �an are �ei mikel abasched. bot �an wile �ei assay �e with flaterynge & vayn plesyngs & �at is whan �ei brynge to �e si3t of �i soule alle �i gode dedis & �i vertus & beren up on �er: �at alle men praise �e: & spekyn of �in holynes: & how alle men lufe �e & wurschip �e for �in holy lyvyngs; '�is don �in enmys �at �u schuldes �inken here saying so�. & hav delit in �is veyn ioy & resten �e �erin. Bot/[88v] if �u do wel. �u schalt holden al swilke veyn iangelynge falshede & flatering of �in enemy �at profer �e to drynke venom tempred with hony & �erfore refuse it & sey �u wilt not �erof. bot �u wolde be at ierusalem.

And after this your enemies will be much abashed, when they see you so well-disposed that you are not annoyed, heavyhearted, wrathful, or greatly stirred against any creature, for anything that they can do or say against you, but that you fully set your heart upon bearing all that may happen - ease and hardship, praise or blame - and that you will not trouble about anything, provided you can keep whole your thought and your desire for the love of God. But then they will try you with flattery and vain blandishment, and that is when they bring to the sight of your soul all your good deeds and virtues, and impress upon you that all men praise you and speak of your holiness; and how everybody loves you and honors you for your holy living. Your enemies do this to make you think that their talk is true, and take delight in this vain joy and rest in it;/ but if you do well you shall hold all such vain jabbering as the falsehood and flattery of your enemy, who proffers you a drink of venom tempered with honey. Therefore refuse it; say you do not want any of it, but want to be in Jerusalem.

Swilke lettynges �u schalt felen or elles o�er like. what of �i flesch. what of �e werld. what of �e fende: mo �an .I. may scherkl now: ffor a man as longe as he suffre� his �ou3ts wilfully gon al aboute �e werld in beholdynge of sundry �inges: he percerfe� few lettynges: Bot als sone as he drawi� al his �ou3te & his 3erning to on �inge. only for to hafe �at for to be �at. for to knowe �at. & for to luf �at & �at is only ihesu: �an schal he wel fele many peynful lettynges. ffor ilk a �inge �at he feli� & is not �at �at he coveite is lettynge to hym. �erfor .I. hafe told �e of sum specially as for example: & ouermore .I. say generally. �at what stirrings �at �ou feli� of �i flesch or of �e fende plesant or peynfull. bitter or swete likend or dredful. gladsum or sorwful. �at wolde drawe doun �i �ou3t & �i desire fro �e luf of ihesu. to werdly vanyte. & let utterly �i gostely coveite �at �u hafe to �e luf of him. & �at �i herte schude be occupird with �at stirynge restingly. sett it at no3t. resceyve it not wilfully. tary not �is wi� to longe. bot if it be of werdly �inge �at behovi� not is to be don to �i self or to �in evencristen. spede �e sone of it. & brynge it to an ende �at it hangs not on �in herte. if it be an o�er �inge �at nedi� not. or elles it touchi� not �e: change it not. iangle not �erwi� ne angre �e not. drede it not. like it not. bot finyte it oute of �in herte redily and sei �us. 'I am no3t .I. haf no3t. nou3t .I. aske ne coveite bot �e luf of ihesu' knyt �i �o3t

                                                                                                                  '� I. am no3t .I. haf
   no3t. nou3t .I. seke ne coveite bot �e luf of iћesu� '
                                                                                              British Library, Harley 6579, fol. 88v.

to �is desire & stren�e it. & maynteyne it with pre3e & with gostly werkes �at �u forgete it not & it schal lede �em �e ri3t/[fol. 89] wey. & saufe �e fro alle periles. �t �aw3 �u fele hem �u schalt not perish. & .I. hope �at it schall brynge �e to perfit luf of oure lord ihesu.