' I. am no3t .I. haf
   no3t. nou3t .I. seke ne coveite bot þe 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, þat wole come to þis 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] þat a man þat will come to Ierusalem, þat is vndirstonde þe cite of pees, þe wich is contemplacioun, moste holde hym lowe in meknes & in faith, & suffer disese bothe bodely & gostly.

everþeles for þu coueites for to have sum maw writynge by þe whilke þu mi3tes þe raþer nei3en to þat reformynge .I. schal say þe as me þinkiþ bi þe grace of oure lord ihesu <þe shortest & þe rediest helpe þat I knowe in þis wirkynge>. And how þat schal be .I. schal telle þe by exaumple of a good pilgrym upon þis wise: þer was a man þat wold gon to ierusalem & for he knewe not þe weye he come to an oþer man þat he hopid knewe þe way þeder & asked wheþer he mi3te come to þat cite & þat oþer man seide to him þat he mi3te not come þeder withoute grete disese & mikil trauaile for þe wey is longe & periles and grete . of þefes & robbers & many oþer/[fol. 84v] lettynges þat ben þat fallen to a man in þe goyng. & also þer are mony sare weies . as it semiþ ledand þederward . Bot men alday are slayn & dispoiled & mown not comyn to þat place þat þei coveiten. Neverþeles þer is .o. wey þe whilke who so takiþ hit & holdiþ it: he wolde undirtake. þat he schude come to þe 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 þe goynge & bot he schulde ay hav his lif safe. 'þan saiþ þe pilgrim if it be so þat I may have my lif safe & come to þat place þat I coveite: .I. charge not what meschef .I. suffre in þe goynge & þerfore say me what þu wilt & sothly .I. bihote for to don aftir þe: þat oþer man answeres & says þus. lo .I. sette þe in þe ri3t wey. þis is þe wey. & þat þu kepe þe lerynge þat .I. lernis þe.

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 þou heres or sees or felis þat schulde lette þe in þi wey abide not with it wilfully: tary not for it restfully. behold it not. like it not. drede it not. bot ay go forþ in þi wey. & þinke þat þu woldes be at ierusalem'. For þat þu coveites þat þu desires. & no3t elles bot þat. & if man robbe þe. & dispoile þe bete þe scorne þe. & dispise þe: serfe not agayn if þu wilt hav þi lif. Bot holde þe with þe harme þat þu has & go forþ. as no3t were. þat þu take no more harme. And also if men wil tary þe wiþ tales & fede þe with lesynges. for to drawe þe to mirþis & for to lefe þi pilgrimage: make def ere & answer not agayn & sey not elles bot at þu wuldes be at Jerusalem. And if men profie þe 3iftes & wil make þe riche with werdly gode tente not to hem: þinke ay on Jerusalem. And if þu wil holde þis wey & don as I hafe sayde: promise & take þi lif þat þu schal not be slayn. bot þou schal come to þat place þat/[fol. 85] þu 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 & bitokneþ contemplacioun in perfit luf of god. ffor contemplacioun is not ellis bot a si3t of ihesu whilk is verey pes. þan if þu coveit for to com to þis blessid si3t of uerey pees & ben a trew pilgrym to jerusalemward: þaw3 it be so þat .I. wase neuer þere: neverles as farforth as .I. kan .I. schal setes þe in þe waye þederward: 

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.

þe bygynnynge of þis hi3e wey in þe whilk þu schalt gon is reformyng in faiþ grounded mekly in þe feiþ & in þe lawes of holy kirke as .I. hafe saide beforn. for true sikirly þaw3 þu haue synned hard here bifore. if þu be now reformed bi þe sacrament of penaunce after þe lawe of holikirke þat þu art in þe ri3t weie. Now þan siþen þu art in þe siker weye: if þu wile spedyn in þi goynge & make gode Iurnaies: þe behoviþ to holden þese two þinges often in þi mynde. meknes & luf. þat is '.I. am no3t .I. have no3t .I. coveit no3t. but on' þu schalt hafe þe menynge of þese wordes in þin entent & in habite of þi soule lastendly: þaw3 þu hafe no3t specialy þese wordes ay formed in þi þou3te: for þat nediþ not. meknes saiþ .I. am no3t .I. hafe no3t. lufe saiþ .I. coveit no3t bot on. & þat is ihesu: þese two strenges wel festned with þe mynde of ihesu makiþ gode acorde in þe harpe of þe soule. when þei be craftely touchid with þe fyngers of resoun: for þe lower þu smytes up on þat on þe hi3er sonniþ þat oþer: þe lesse þu felist þat þu art or þat þu hast of þi self þruw3 meknes: þe more þu coveites for to hav of ihesu in desire of luf: .I. mene not only of þat meknes þat a soule feliþ in þe si3t of his own syn or freltees & wrecchednes of þis lif: or of þe worþines of his euencristen: for þaw3 þis meknes be soþfast & medicynable: neverþeles it is boistous & fleschly as in segnses./[fol. 85v] not clene ne softe ne lufly. So .I. mene also þis meknes þat þe soule feliþ þruw3 grace in si3t & beholdyng of þe endeles beynge & þe wondeful godnes of ihesu & if þou mowe not seen it 3it with þi gostly i3e: þat þou trowe it: ffor þruw3 si3t of his beynge eiþer in ful feiþ or in felyng þu schalt holden þi self not only as þe most wrecche þt is. but also as no3t in substaunce of þi soule: þaw3 þu haddest never don syn: And þat is lufly meknes: for in reward of ihesu þat is soþfastly al: þu art ri3t no3t: And also þat þu þinke þat þu hast ri3t no3t: Bot art as a vessel þat standiþ ay come as no3t were þerin as of þi self: for doo þou wold so mony gode dedis outward & inward: til þu have & fele þat þu hast þe luf of ihesu. þu hast ri3t no3t. ffor with þat precious licour only will þi soule be fulfillid. & with none oþer. And for as mikel as þt þinge alone is so precious & so wurþi: ffor what þu hast or what þu dost holde it as no3t for to resten in, withoutyn þe si3t & þe luf of ihesu. Kaste it al bihynde þe & fagate it. þat þu mi3te hafe þat þat is þe 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 lefiþ bihynde him hows & lande. wife & childe. and makiþ hym self pore & bare for al þat he haþ þat he mi3t go li3tly withouten lettynges: But so if þu wil be a gostly pilgrym. þu schalt make þi self nakid from al þat þu hast. þat  are boþe gode dedis & baddis. & kasten hem al bihynde þee. þat þu be so pore in þin owne felynge. þat þer be no þinge of þin owne wirkynge þat þu wilt lene upon restedly bot ay desirand more grace of luf. & ay sekand þe gostly presence of ihesu. And if þu do þus. þan schalt þu setten in þi harte holly & fully. þat þu woldest be at ierusalem & at none oþer place/[fol. 86] bot þere: And þat is. þu schalt setten in þin herte holly & fully. þt þu woldest no þinge hafe bot þe luf of ihesu. & þe gostly si3t of him. as he wile schewe hym for to þt only þu art made. & bo3te & þt is þi begynnynge & þin ende. þi ioye & þi blisse. & þerfore what so ever þat þu hafe. be þu never so riche in oþer dedis bodily & gostly: bot if þu haue þis. & knowe & fele þat þu hast it. halde þat þu hast ri3t no3t. Preente wel þis resoun in þe menynge of þi herte & clefe sadly þerto. & it schal safe þe fro alle periles in þi goyng þat þu schalt never perischen. & it schal saf þee fro þefes & robbers þe whilk I calle unclene spirites. þat þaw3 þei spoile þee & bete þe þruw3 divers temptaciouns: þi lif schal ay be safe: And schortly if þu kepe it as .I. schal say þe: þu 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 þu art in þe wey & knowest what þe place hi3te wheder: þu schalt drawe to: Bygyne þan for to gon forþ in þi jurney. þi forþ goynge is no3t elles bot gostly wirkynge & bodily also whan nede is. whilk þu schalt usen bi discrecioun up on þis wise what werk þat it be þat þu schulde don after þe degre & þe state þat þu standis in bodily or gostly . if it helpe þis gracious desire þat þu hast for to lufe ihesu: & make it more hol. more esy & more mi3ty to all vertues & to alle goodnes: þat werke hald .I. beste. be it prechynge be it þinkynge. be it redyng be it writynge. & as longe as þat werke strengþeþ most þin hert & þi wil to þe luf of ihesu. & sonest drawiþ þin affeccioun & þi þo3te fro werldy vanytes it is gode for to usen it: And if it be so. þat þruw3 use savour of þat lesseþ & þu þinkiþ anoþer werk savour þe more. & þu felist more grace in anoþer. take anoþer & lefes þat ffor þaw3 þi desire & þe 3ernynge of þin herte to ihesu: schulde/[fol. 86v] be ay unchangable. neverþeles þi gostly werkes þat þu schalt usen in praynge or þinkynge for to feden & norischen þi desire. may be dyvers & may wel be chaunged. after þat þu felis þe disposed þurw grace in appliynge of þin 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 fariþ bi werkes e bi desire. as it doþ bi stickes & bi a fire for þe mo stickes arn leide to þe fiire þe gretter is þe fire: ri3t so þe more divers gostly wirkynge þat a man haþ in his þo3t for to kepe hol his disire þe mi3tier. & þe more brennand schal his desire be to god. And þerfor loke wisely what werk þu kannist best don. & þat most helpiþ þe for to sasen hole þis desir to ihesu if þou be free. & art not bounden bot undir þe coms laws & þat do bynde þe not to wilful customes unchaungebly þat sculden let þe fredom of þin herte for to luf ihesu if grace wolde visite þe specially. ffor .I. schal telle þe whilke customes are ay gode & nedful to be kepte. lo swilke custome is ay gode for to holden þat stondiþ in gatynge of vertues & lettynge of syn. & þat custome shuld ned be lefte: for þu schallt ay be meke & paciente sober & chaste if þu wel do. & so of alle oþer vertues. Bot þe custome of anoþer þyng þat lettiþ a better is for to lesen when tyme is þat a man may 'as þus. if a man hafe in custome for to sety þus many bodis. or for to þinken þis manner of þat þus longe tyms: or for to waken or knelen þus longe. or ony oþer sikir bodily dede: þis custome is for to lefen oun tyme when resonable cause lettiþ. or elles if more grace coms in oþer 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 þat is in this way shall hafe enimyes to dryue hym a3eyne, & howe he schal ouer-come hem, bi þe knowing of our Lord Ihesu, & scryft of mouthe & contriticoun of hert, & satisfaction in dede.

Of tariengis & tempatciouns þat 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 þu in þe wey & wost how þu schalt gon. Now be war of enmys þat wilom be bisy. for to lette þe if þei mown. ffor here ententes is for to putten owt of þin herte þat desire/[fol. 87] & þat longinge þat þu hafte to þe luf of ihesu. & for to drife þe hom ageyne. to luf of wordly vanyte for þer is no þinge þat grefiþ hem so mikel: þese enmys arn principally fleschly desires & vayne dredis þat risen oute of þin hert þurw3 corrupcioun of þi fleschly kynde & wolden let þi desire of þe luf of god. þat þei mi3ten fully & jestfully occupien þin hert: þese arn þi next enmys: Also oþer enemys þer are. as unclene spirites þat are bisy with sle3tes & wiles for to descayve þe. Bot .o. remedie schalte þu hafe þat .I. saide beforne: what so it be þat þu savor. trow hem not bot holde forþ þi wey. & only desir þe luf of ihesu. Answere ay þis: .I. am  no3t .I. hafe no3t .I. desyre no3t bot only þe luf of ihesu. If þin enemys syen to þe first þus. bi stiringes in þin herte þat þou <art not schreyven. or þer is sume old syne hid in þe hert þat þu> knowis not. Now is never schrifen of: & þerfore þe most turne hom agayn & lefe þi desire. & go schryfe þe better trowe not þis seiynge for it is fals. for þu art schrifen most sikerly þat þu art in þe wey. & þe nediþ no more schriftyngs of schryfte for þat þat is passid. holde forþ þi wey & þenk on ierusalem. Also if þei say þat þu art not worþi to hafe þe luf of god which to schalt þu coveite þat þu ma3te not hafe. no art not worþi þerto: Trowe hem not. bot go forþ. & say þus. Not for I am worþi. bot see .I. am unworþi. þerfore wolde .I. luf god. for if I had it. þat schulde make me worþi. And siþen .I. was made þerto: þaw3 .I. schuld never hafe it: 3it wil .I. coveite it. & þerfor wite .I. praien & þenken þat .I. mi3te geten it. And þan if þin enmys seeþ þat þu bigynnist to wexen bolde & wel willed to þi werke: þei bigynne to wexen aferde of þe. Neverþeles þei wil not cesyn of taryyinge whan þei mowen as longe as þu art goande in þe wey, What wiþ/[fol. 87v] drede & menasyngs on þat .o. side. What with flaterynge. & fals plesynge on þat oþer side. for to make þe breke þi purpos & turne home agayne. þei wil sey þus. if þu holde forþ. þi desire to ihesu so fully travailande as þu bigynnest: þu schalte falle in to seknes or in to fantasies. & in to frenesies. as þu seest þat some don: or þu schalt falle in to þowerte & bodili meschief. & no man schal wil halpe þee. or þou mi3t falle in to pryvie temptaciouns of þe feende. þat þu schalt not kun helpe þi selfyn. ffor it is wonder perilous to any man for to gif him fully to þe luf of god. & lesen alle þe werld. & no þinge coveiten bot only þe luf of him. for as many periles mowen falle þat a man knowiþ not of: And þerfor turne hom agayn & lese þis desire for þu schalt never brynge it to þe ende. & do as oþer 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'.

þus seien þin enmys bot trow hem not bot holde forþ þi desirs. & sey not elles. bot þu woldest hav ihesu & ben at ierusalem. And if þei percieve þou þi wil so strong þt þu 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 forþ þu wilt with .o. þinge. & no þinge bot on. & makes def ere to hem as þuw3 þu herd hem not. & holdest þe forþ stifly in þi prayers & in þin oþer gostly werkes withoutyn styntynges. with discrecioun aftir counseile of þi soveren or þi gostly fader. þan bigynne þei for to be wroþ & to gon a litel ne33e þe. 'þei bigynne for to robbe þe & bete þe & do þe al þe schame þt þei kan. And þat is. whan þei mirth þat alle þe dedis þat þu dost be þei never so wel don: are demed of oþer men als ille & turned in to þe wers party. And what so ever it be þat þu woldest have don. in helpe of þi body or of /[fol.86] þi soule. & schal be letted & hindred by oþer men. so þat þu schalt be put fro þi wil in al þinge þat þu skilfully coveites And al þis þei don þat þou schuldest be stird to ire or malencoly or yvel wil ageyns þin 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 þese diseses & alle oþer þat mown falle: use þis remedie. Take ihesu in þi mynde & angre þe not with hem tary not with hem. bot þinke on þi lesson< þat þu art no3t. þu hast no3t & may no3t lese>of erþly goodes þou coveites no3t bot þe luf of ihesu: & holde forþ þi wey to ierusalem with þin occupacioun. And neverþeles if þu be tared sum tyme þrugh frelte of þi selfe: with swilke uveles þat fallen to þi bodily lif þurgh yvel wil of man or malice of þe feende as sone as þu mai3te come ageyn to þi self: lese of þis þinkynge of þat disese: & go forþ to þi werk: abide not to longe with hem for drede of þin 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 þat fallen to here hertis of þe fleishe, of þe world, & of þe 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 þis whan þin enmys seen þat þu art so wel witted. þat þu art not angry nor hevy ne wroþ ne mikel stired ageyns no creature for ow3t þat þei mown don or spekyn agayns þe. Bot settes þi herte fully for to suffre al þat may falle ese & unese, praisynge or lackyngr & þat þu wilt charge no þinge with þi þat þu mi3t kepe þi þou3te & þi desire hol to þe luf of god: þan are þei mikel abasched. bot þan wile þei assay þe with flaterynge & vayn plesyngs & þat is whan þei brynge to þe si3t of þi soule alle þi gode dedis & þi vertus & beren up on þer: þat alle men praise þe: & spekyn of þin holynes: & how alle men lufe þe & wurschip þe for þin holy lyvyngs; 'þis don þin enmys þat þu schuldes þinken here saying soþ. & hav delit in þis veyn ioy & resten þe þerin. Bot/[88v] if þu do wel. þu schalt holden al swilke veyn iangelynge falshede & flatering of þin enemy þat profer þe to drynke venom tempred with hony & þerfore refuse it & sey þu wilt not þerof. bot þu 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 þu schalt felen or elles oþer like. what of þi flesch. what of þe werld. what of þe fende: mo þan .I. may scherkl now: ffor a man as longe as he suffreþ his þou3ts wilfully gon al aboute þe werld in beholdynge of sundry þinges: he percerfeþ few lettynges: Bot als sone as he drawiþ al his þou3te & his 3erning to on þinge. only for to hafe þat for to be þat. for to knowe þat. & for to luf þat & þat is only ihesu: þan schal he wel fele many peynful lettynges. ffor ilk a þinge þat he feliþ & is not þat þat he coveite is lettynge to hym. þerfor .I. hafe told þe of sum specially as for example: & ouermore .I. say generally. þat what stirrings þat þou feliþ of þi flesch or of þe fende plesant or peynfull. bitter or swete likend or dredful. gladsum or sorwful. þat wolde drawe doun þi þou3t & þi desire fro þe luf of ihesu. to werdly vanyte. & let utterly þi gostely coveite þat þu hafe to þe luf of him. & þat þi herte schude be occupird with þat stirynge restingly. sett it at no3t. resceyve it not wilfully. tary not þis wiþ to longe. bot if it be of werdly þinge þat behoviþ not is to be don to þi self or to þin evencristen. spede þe sone of it. & brynge it to an ende þat it hangs not on þin herte. if it be an oþer þinge þat nediþ not. or elles it touchiþ not þe: change it not. iangle not þerwiþ ne angre þe not. drede it not. like it not. bot finyte it oute of þin herte redily and sei þus. 'I am no3t .I. haf no3t. nou3t .I. aske ne coveite bot þe luf of ihesu' knyt þi þo3t to þis desire & strenþe it. & maynteyne it with pre3e & with gostly werkes þat þu forgete it not & it schal lede þem þe ri3t/[fol. 89] wey. & saufe þe fro alle periles. þt þaw3 þu fele hem þu schalt not perish. & .I. hope þat it schall brynge þe to perfit luf of oure lord ihesu.

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