saruant worshyper of the holy name of Iesu coÌ„mytyng hymselfe only holly to the passion of cryst marcy of oure lorde god And wythin the sayd tyme he had coÌ„fort illuminacioÌ„ in soule how to answere the enmy to his gret coÌ„fort to the edefiyng of other And that was this yt was gyueÌ„ hym by a light that when so euer suche mocion cam to his mynde that he sulde take that mocion for an occasion remembraunce to honour the passion of crist the blyssed vyrgyn hys mother And yf it com to his mynde a C. tymes in the day so ofte of the same to take occasion remeÌ„brance to say Adoramê° to criste IhuÌ„ et benedicimus tibi Quia per crucem titam redemisti muÌ„dum miserere nobis And to the mother of marcy one Aue maria to the ende And thus that parson was clene delyueryd to the greate encrease of hope in his soule ¶ An answere to the fyrste parte of the CoÌ„playnt of the dulle soule And a remedy for his tediousnes The .xvi. Capitre BVT now to the coÌ„playnt of the ê‘son that ys troubelyd with mocions of desperacion And fyrst where he sayeth that his lyfe is as yt were a tediousnes In that poynt begynneth the enmy all this trouble For yf he may bryng hym to an heuynes of spryte to a dulnes and tediousnes then hathe he in maner robbed hym from the zele quycke fervour of good workes spoyled hym of hys corage that he had to verteu woll make hym leue soÌ„tyme hys dewtyes vndone other good workes to the whiche he hathe bene accustomyd But this spuÌ„all pensyuenes tediousnes of spryte is causyd otherwyse in the grete syners of the worlde and infydels heretikes otherwyse in the saruantes of god .iii. wayes how tediousnes may come in euyll people In the saruantes of the dyuell yt is causyd when they haue the condicions of theyr master somtyme of a synguler and proude mynde when a man pÌ„ferryth his owne wyll mynde iâ—â—â—cion or couÌ„seyl before al other .i. and also ageynst the coÌ„mandement of god and is so obdurate styffe in his opynion that he wyll folow no couÌ„seyl neyther of hys prelate nor of eny other reuler Of thys we rede an example in the seconde boke of the Kynges of one called Achytofel whiche for that his couÌ„seyl was refusyd not folowyd Captlo xvii he went home honge hymselfe Some tyme yt comyth of an enuyous mynde when a man ys so replete wyth the poyson of Enuy. Ire impaciency that nether for god nor man he woll spare to reuenge his enuyous wyll harte Captlo iii. Of thys we rede in the boke of quene Hester of one callyd Amon whiche so enuyed a verteous man callyd Mardocheus that he coulde non other wyse be contentyd but he wolde haue not only the sayd Mardocheus but also all his nacioÌ„ slayne on a daye and all for that Mardocheus dyd not arise and do hym reuerence as other did But what fortunyd suerly by the wyl of god the meanes of the fornamyd quene Hester whiche was Mardoche us brothers doughter IbideÌ„ Capitulo vii vpon the same galows that he let make for Mardocheus he was hangyd hymselfe and Mardocheus with all hys nacion delyueryd .iii. Som tyme yt comyth of a malysyous cursyd wyll a man wyll not calle for marcy to god but voluÌ„taryly wylfully seperat hym selfe from his marcy as dyd Iudas that betrayed our sauyoure Math. xxvii And all these cam to coÌ„fusion And therfore from thys tediousnes god kepe all cristen people for hys tendre marcy How tediousnes may be iÌ„ the saruaÌ„tes 〈◊〉 amen ¶ Of an other cause maner thys forsayd tediousnes is causyd in the saruantes of god As saynt Gregory wytnessyth in his moralles And that ys when the saruantes of god hathe foughten the batayl of verteu long seson exercysyd hymself wele in warkes of parfeccion and gostlynes Afterwarde he begynneth to be wery to abate his dylygence and goostly corage that he had in resystynge temptacions and doyng good workes so gyueth place to the enemy whyche a non as the aduarsary do the parceyue he parsewyth hym more craftely by many suttyl fraudes and suggestions mouyth hym to the forsayd gostly werynes tediousnes Ageyn the whiche we must vse these remedyes that folowyth and apply all our enforce myghte to resyste remoue this sayd tediousnes For lyke as where the sarpent may get in her hed she wyl coÌ„uey draw in her body shortly so wol he do Therfore let vs cut a way tediousnes from our harte as the moste parlous hed of the sarpent the dyuell For yf he may obteyne that vndoutyd he wol brynge vs to farther trouble Therfor when we be wery in goostlynes let vs ren to the well of marcy fouÌ„tayne of all coÌ„fort oure loueyng sauiour cryst Iesu whiche hathe ê“mysed to coÌ„fort refresshe vs sayng Math .xi. Come to me al you that be ouerchargyd weryed in the grete labours that ye haue taken for my loue Com to me I shall refresshe you I shall coÌ„forte releue defende you from all troubles delyuer you IoaÌ„nes xvi In me ye shall haue peace Let vs coÌ„syder the grete marcy tendre loue of that lorde whiche for our redempcion delyuerance netheyr sparyd body nor soule but strongly sufferyng the batell of tribulacion all paynes to the vttermost neuer ceassyd to the ende but rendryd his most pÌ„cyous lyfe for our saluacion RemeÌ„bre also the holy appostles martyrs coÌ„fessours vyrgyns and iÌ„numerable holy fathers sayntes that faughte the same batayl Lyfte vp the eye of your soule to heuen coÌ„syder the crowne of glory whiche our sayd lord hathe pÌ„paryd for his saruantes holdyth yt in his hande as most sure redy to those ê‘sons the parseuer fyghtyng this batayl to the ende For to them only it is promysyd Loke also downe to hell coÌ„syder wheter ye be able to stusteyne the paynes ordenid for the contrary For them I mene that begynneth good workes do not ê‘seuer to the ende These well consyderyd may be an occasion to remoue all tediousnes and dulnes of spirit But yf you wyll confouÌ„de the enemy shortly A good reâ—â—dy ageynsâ— tediousneâ— vse thys remedy when ye be dysposyd to dulnes of spyryt applye youre selfe to some workes bodely or gostly that ben to the honoure of god though in the doynge of them ye haue deuocion as in prayer or in redeynge of holy Psalmes or sayntes lyues And specially ofte amonge vse these holy Psalmes Iudica me deus et discerne causam meam Psalmo xlii Psal C.xlii. Domine exaudi orationem meam auribus ê‘cipe obsecracionem meam And in this excercyse the enemy may not abyde but seyng that the more he teÌ„ptyth the more the saruante of god dothe ê“fyt in
¶ A deuoute Epystle or Treatyse for them that ben tymorouse and fearefull in Conscience whyche Treatyse yf yt be well red ouer folowyd wyll brynge the Reders out of all Scrupulosyte of Conscience and seruyle feare brynge them to the holy feare and Loue of almyghty God CoÌ„pyled by a brother of Syon Called wyllyam Bonde a Bacheler of Diuynite on whose soule Iesu haue mercy And sent to a deuote Relygiouse woman of Denney At the Instance of one of her spuÌ„all frendes And by that same freÌ„de ouerseen deuyded in to .xx. Chapitres to the more comforte of the Reders And yt may be called the CoÌ„solatori of Timorouse and fearefull Consciencys ¶ A Preamble or Introduccion in to this Treatyse of what thyng he entendyth to speake of The fyrste Chapitre DEuoute Spouse of Iesu cryste Oure lorde ever preserue you in his marcy and encrease hys grace in your soule so to procede from verteu to verteu in this oure paynfull pylgrymage that lyke as now ye be spowsyd to the son of god by grace so fynally ye may attayne to be parfytly maryed to our sayd lorde in glory euerlastynge Amen ¶ youre charite mouyth me to wryte vnto you thoughe vnaquayntid bycause ye haue sent to vs many diuers tokens vndeseruyd on oure parte I require you for the loue of our lorde that ye do no more so All our laboure dylygence shulde be to haue tokens sente to vs from heuen what thyng or plesure in this world may coÌ„tent saciate the soules of them that haue despysyd vtterly forsaken all this world with his poÌ„pes and pleasures for the loue of Iesu cryst Trewly no thynge For these worldly pleasures may be rather a let gret hynderance to the holy loueyng soule yf yt kepe not the selfe loose fre from all suche vanyties Do delicate precious is the loue of god that those parsons whiche intende to haue yt must not only despise all worldly pleasures but also theyr owne wyl appetytes And no maruel for this loue of god ys more pleasure tresure to man then all the ryches of the worlde This notwithstandyg I suppose that suche temporall tokens haue ben suffred vsyd sent receyued of holy parsons â–ª not for any pleasure that shulde be taken therof but as sygnes and tokens of parfyt loue charite wherin they be vnyed knyte in oure lorde god that sendyth or receyueth suche tokens Now good sister I wot not what I may write vnto you for gostly exhortacion spuÌ„all coÌ„forte bycause that byfore this tyme I haue nether writen vnto you ne yet moche otherwayes haue ben acquaintid with you But your spuÌ„al frende hathe so instantly mouyd me therevnto that I can not coÌ„ueniently denye his godly deuoute request Besechyng oure moste mercyful lorde that yt may be to his honoure and youre spirituall comforte ANd for as moche as the holy prophet Dauid sayeth IniciuÌ„ sapiencie timor duÌ„i Psalmo Câ— The holy feare of god is the begynynge of all gostly wysdom and spuÌ„all buyldyng And the apostell Paule sayeth Charitas est vinculum ê‘feccionis et finis precepti Coloss iii. â— Charite or the holy loue of god is the ende knotte of all parfeccion Therfore to coÌ„byne the begynyng of goostly wysdom to the ende of parfeccion I purpose suÌ„what to declare of these tow accordyng to the sentence of holy scripture and after the mynde of holy doctours sayntes declarynge the same for the spuÌ„all coÌ„solacion gostly coÌ„forte of suche deuoute sowles as be suÌ„what tymerous ferefull in conscience ¶ what ys the holy feare of God The secoÌ„de Chapitre THys holy feare of god ys a spuÌ„all reuerence whiche the sowle of man hathe to hys maker as the naturall chylde to his father The chylde wyl not displese hys father be cause he so louyth hym naturally that he had leuer suffre greâ—e payn or than he wolde be out of the fauoure of hys father or to be seperate from his presence Thys ys a kynde naturall reuerence and a chyldly feare And suche is the feare that we oughte to haue to God Oure feare to god oughte to be a kynde loueynge reuerence so that we had leuer suffre all paynes then to be seperate from his grace â—cda secuÌ„d â—uestio ix Thys as saynt Thomas sayeth is the moste parfyt feare that man may haue in thys worlde Thys feare although euery crystyan man woman shulde haue yet more specially those that ben the spouses of cryste oughte to haue the holy reuerence and reuerente feare of god Thys reuerente feare ys the locke of all parfeccion It kepyth preseruyth man euer in the loue of God and wyll not let hym returne ageyne to syn It euer comyth wyth charite that is the holy loue of god and departyth with the same It euer lenyth and cestyth vpon charyte and encreasyth with yt And neuer may be seperate from grace None may haue thys but those that ben in the grace and fauoure of god And none may haue this excellently but the spouses of cryste Iesu suche that hathe forsaken the worlde for his loue ¶ what is the seruyle feare what yuells comyth to vs there by The .iii. Chapitre ANother feare there ys that ys assymylyd comparyd to a bondman or a hyryd saruante whiche dothe feare and drede hys master for hys cruelte and Iustice euer kepynge and fulfyllynge hys coÌ„mandementes for drede of punysshemente or leste he wyll take hys wages from hym Thys feare contentyth not god but rather yf yt be vndyscretly vsyd moche dyspleasyth hys grace and specially in those of whome god lokyth to haue an hyer reuerence that ys the holy loueyng feare that I spake of before These ben or shulde be all relygyous parsons They oughte to rendre to god an holy loueyng reuerence and not to feare god in hys Iustice only wyth a mystruste of hys mercy supposynge for euery tryfull dampnacion in they re erroniouse conscience Thys ys the seruyle feare thys contentyth not god but yf yt be vsyd vndiscretly it sore displeasyth hym for yt takyth his honoure hys dew reuerence from hym as moche as man may Thys feare the greate synners of the worlde hathe some tyme. They feare dampnacyon they re conscience puttyth them in remembrance of theyr syn although for lacke of grace they haue no remorse of the same But in religiouse parsons coÌ„menly yt ys more trouble then other syn or daunger for yt drawyth them to a scrupulosyte feare of spyryt that yt makyth them thynke that all that they do is noughte and yet they be in grace and lyue full holely but not so holely as they shulde do yf they labouryd to put that seruyle feare away for yf they wolde they shulde profyt moche go foorth in holy lyfe where as now in thys feare they other stande styll or go backwarde For thys seruyle feare so pressyth downe the holy
that yt shall reÌ„dre yelde hym suche avantage as he made yt for And that pot so beynge hole sounde after the fyer yf yt had reason vnderstoÌ„dyng myght haue grete coÌ„fort trust to com to that ende that yt was made for So in lyke wyse That parson that in paynes temptacions can suffer all paciently endure hole breke not he may haue greate hope trust of hys saluacyon Thus we haue shewed you to what ieobardy scrupulousnes and syngularite bryngeth ¶ Of remedyes ageynst scrupulosyte The .xi. Chapitre ¶ NOw we shall shew you what remedyes for the same 〈…〉 And fyrst ageynst scrupulosyte As the famous clarke doctour Nydar sayeth and also yt ys in speculo spuÌ„aliuÌ„ Scrupulosite is remouyd by .iii. thinges that is to say by deposyng putyng a way of the erroneous conscience by mekenes by clene discrete coÌ„fession In the whiche I note that scrupulosite shulde be remouyd dystroyed in a contrary wyse to the order wherof it dothe growe specially in this one poynte of scrupulosyte that we haue taken to entrete of It bredyth of the inclynacion of our corrupte nature It is norysshed by an vnstable fantasy by seruyle feare and by the suggestion of the enemy It ys mayntenyd by syngularite by an erroneous coÌ„science Now fyrst after this forsayd clarkes we oughte to do a way our erroneous coÌ„science and then put a waye syngularyte take mekenes And as for the vnstable thoughtes cast them in the lappe of your gostly father And for as the inclynacion of nature drede yt no more then ye wolde drede the iÌ„clynacion to vnclennes of the body or the inclynacion to iÌ„pacience or glotony or eny other vyce ageyn the wiche we must euer fyghte there vpon dependyth and folowyth the crowne of glory scde Thinâ— secuÌ„do â— For as saynt Paule sayeth none shall be crownyd but only they that manly dothe fyghte for yt in the batayl of verteu And yf scrupulousnes of these greate feares of conscience had byn good necessary the holy saruantes of god that hath gon before vs wolde haue byn scrupulous that we rede not For I suppose yf all had byn scrupulous we shulde not haue had the iÌ„numerable multytude of martyrs confessours and other holy fathers that byn past nor the vnspekable workes that holy doctours haue writen left for our coÌ„fort wyth many dyuers couÌ„seyls preceptes to directe our conscience agenst suche scrupulosytyes And that they wolde not haue done yf we oughte to gyue place to suche feres Therfore be neuer wery of eny suche iÌ„ordinat fearys but take dew parte agenst them when they come order them after discrecion And yf they wyll be fearse suppresse pÌ„uent them by holy swete meditacions of the goodnes of god of his greate marcy benefytes loue that he hathe to man And thanke his grace for that yt hathe pleasyd hym to admyt man to be partenar of his glory for resystyng suche smale mocions and tryfels The ordyr maner to put a way an erroneous conscience To remouâ— an erroneâ—â— conscience Doctours shewyth sayng that yt is moste sure to do yt after the counseyl of theyr gostly fathers and discrete confessours for that putyth all thynges out of doute bothe by the reason of they re meke obedience to theyr coÌ„fessour by the grace of the sacrament of penauÌ„ce In the whiche vndouted the holy goste dothe often tymes illumyn lyghten iÌ„spyre the mynystre of the said sacrament that is the pryst with the lyght of his grace couÌ„seyl For experience shewyth how many that hathe byn scrupulous and in ê“cesse of tyme parceyueyng theyr owne greate folysshenes erroure laboryng in them selfe only after theyr syngular mynde to put yt a way not aft couÌ„seyll hathe fallen to further incoÌ„uenientes on the other party that is to saye they haue excedyd more in largenes of conscience then euer they dyd before in streytnes of scrupulosyte And more haue drawen themselfe to the gebardy of pÌ„suÌ„pcion then euer they were in any dauÌ„ger of desptracioÌ„ Bothe these saint Thomas forbyddeth bothe to large coÌ„science to streyghte conscience For the one bryngeth to pÌ„suÌ„pcion the other to desperacion But all our laboure shulde be to haue the quiet meane conscience For therin restyth the holy goste there in standyth parfeccion And therof encresith grace and verteu in relygion which syngularite principally doth let therfore do yt a way as the mayntener of the scrupul and take in his place mekenes Syngularite preferryth his owne iudgemente byfore all others And mekenes dothe prefar the iugdemente of other byfore her owne And therfore is mekenes the moste souerente medcin agenst scrupulosite And that thyng the principally puttyth it a way is to folow couÌ„seyl narracion So we rede that saynt Barnarde remoued a greate feare scrupul from one of his bretherne whiche was so feryd that he durst say no masse He thoughte he had no fayth in the sacrament whose erroure saint barnarde wayng wysely dyscretly sayd Go to masse brother in my fayeth And he so doyng for obedience had neuer more trouble of that scrupulousnes and feare But som wyll say ye syr saynt barnard was an holy man a grete clarke our gostly fathers be not so To this answerith doctor Gerson sayeth that it was neyther the holynes of saint barnard nor his great lernyng that delyueryd this man but yt was the meke obedience of the brother that obayed and folowed the comauÌ„dment couÌ„seyl of his father Therfore yt ys best to folow couÌ„seyl to ensew mekenes and to put a way all syngularite For as we sayd in begynyng lyke as the holy feare of god is the lock of all ê‘feccion so mekenes is the key of all ê‘feccion whiche openyth the hart of man to all thynges that byn goostly shyttyth yt fast from all thynges contrary Then in all scrupuls yt is best and most redy medicyn to folow the couÌ„seyl of a discrete gostly father And as for saruice of the churche as matyns euynsonge and suche other howres Let none be to moche scrupulous therin we be as saynte Austyne sayeth no auÌ„gels And what so euer we shall do som defaute we make therin we can not do euery thyng so pÌ„cysely as aungell can do Therfore in our saruice as we allegyd saint Thomas byfore Of sayng saruice caâ— let vs in the begynynge forme our mynde to god what so euer neglygence folowe yf yt be not wylfully nor of conteÌ„pte but of our fraylte or neglygence or infyrmyte our mynde be abstracte standyng the fyrst order of our mynde it is sufficient we be not bounde to say it agayne But yf eny lyghte neglygence fortune of oure fraylte be sory therfore with a consion on oure brest or som other token of contricion and go forthe And as for confession be not to far precyse therin
marcyfull sauiour Iesu dyd chuse to his singular famylyarite Mathew Peter Paule Zache mari Magdalen and mary the Egipcian the thefe and blasphemar that honge on his right syde wyth iÌ„numerable mo grete syners that now byn holy saintes in heuen but only that thou shuldest neuer despayre but euer coÌ„myt the to the marcy of god to his blyssyd passioÌ„ Or what spekyst thou of merites syth the wydow that offrid but .ii. mytes was more alowyd then they that offryd most of all for god recouÌ„tyth not the workes so moche as he dothe the wyll where is in case no nother possybylyte but ouer all this the merites of the passioÌ„ of crist is sufficient for vs all The infantes that byn new borne cristenyd that neuer dyd good dede in the merites of the passion of criste byn sauyd I saye not but gret multitude noÌ„bre of merites byn good but grace whiche makyth man partener of the passion of cryste ys sufficient Master Duns sayeth that he merityth moche that in teÌ„ptacion lesyth not the grace that god hathe gyuen hym â—â—habeto And Gerson sayeth that he hathe grete merites that hathe the passion of crist a good wyll to do well â— good ExaÌ„â—â—â— of saynte â—â—rnard He that hathe these .ii. hath grete merites good suerty and neuer nedyth to be ouercom of the enemy For as I rede of saynt bernard in his legende In suche a tyme as he was in greate ieobardy of deth by syknes the enemy cam temptyd hym in desperacion mouyd hym fyrste to coÌ„syder hys lyfe and neglygences the holy man sawe there in moche neglygence and then the enemy dyd tempte hym farther sayd what good dedes or merytes haste thou done in thy lyfe or what is all thou hast done in coÌ„parison to the grete inestimable benefyt of glory And he as euer he was meke thoughte all his dedes noughte so began to fere and fall to despayre But anon the holy gooste did lyghten hym gaue hym his answere And then he sayd I know that my lorde Iesu hathe dew right to the kyngdom of heuen by .ii. tytles one ys by his naturall enheritance syth he is the eternal son of god A nother title he hathe by the merites of his blyssid passion whiche he suffryd not for hym selfe but for me and all mankynde that is sufficiente for me And so the enemy vanysshed a way Thus in our dethe suerty we haue to rest to the passion of crist whiche is a saue coÌ„ducte to all that trustyth therin No man nedyth to falle in to desperacioÌ„ that woll eny thyng enclyne hymselfe to aske marcy For our blyssyd lorde ys so marcyfull as our sayd lorde shewyd to oure holy mother saynt Birgitt by reuelacion Libro pâ— Capi. lvâ— et lix Fâ— tenderly he louyth the shepe of hys folde that yf yt were possyble for hym to dye for eche one of them a speciall dethe suche as he ons did suffre on the crosse for all mankynde rather then he wolde lose them or eny of them he wold suffre the said special deth to redeme them Roman For as saint Paule sayeth Syth he sufferyd dethe for mankynde when we wer all his enemyes what wol he do now for vs that he hathe so dere boughte with his preciouse blode and made vs his owne chyldren by adopcioÌ„ of grace suerly rather then he wolde leue vs yf yt were possyble accordyng to the reuelacion he wolde dye for vs ageyne But syth he wolde do thys for euery crysten man what thynke ye he wyl do for them that leuyth the worlde and forsakyth them selfe for hys loue and geuyth themselfe holly to hym as al holy relygiouse ê‘sons Of whome I wote not what I may say syth they be so appropryed to god that they be only hys and none others As saint Anselme saith they must nedes haue more marcyfull iugement at hys hande then any other 〈…〉 because they be hys only No man sayeth thys holy Doctour dothe iuge his owne more streygtly than he dothe that whyche parteynyth to a nother wherfore all suche may haue grete comfort in oure lorde stâ—â—ngly for his loue to wythstond temptacion And I wolde exhorte euery relygiouse parson to the same by an example that I rede of an holy father that ouercame the enemy and vtterly in maner confouÌ„dyd hym by grace and good wysdom For when the enemy wolde tempte hym to pryde he wolde wyth all hys myghte enforse hym to mekenes when he mouyd hym to yre or wrothe then he applyed hymselfe strongly to pacience And so lykewyse from Glotony he wolde declyne to abstinence and when he temptyd hym to desperacion he wolde commyt hymselfe to the marcy of god and apply hymselfe to hope And lykewyse also when he wold tempte hym to scrupulosite feare of conscience then he wolde enforse hymselfe all to gyther to charite and to the holy loue of god whiche holy loue when yt is parfyt yt excludith all synystre fearys yuel dredys ¶ A conclusion of this Treatyse exhorteynge euery parson to the loue of god The .xx. Chapitre AND for a fynall conclusyon of thys treatyse I exhorte euery relygiouse parson to behaue themselfe apply them specially to the loue of god for therin restyth all parfeccion where holy loue ys there is only merit and where it is not there is euer errour and presuÌ„pcion If I shall watche pray fast do almes dedes kepe sylence abstinence syght and contynence If I had all the knowlege and graces .ii. Corum xiii to do miracles saieth saint Paule with all other parfeccions haue not charyte whiche ys the holy loue of god All the other can not profyt me All these said parfeccions must be vsid with a mesure but the holy loue of god In manualâ— Captlo x. as saynt Austyne sayeth hathe no measure who may haue this holy loue and reuernt famylyaryte with oure blyssyd lorde yf the spouses of the said lorde haue yt not Rede and ye shall neuer fynde that oure sauyoure cryste Iesus hathe shewyd more familyarite than to holy virgyns and wydowes as to saynt Kateryn the martyr to our holy mother saynt Byrgyt saynt Clare saynt Kateryn of sene with many other whyche he spousyd to hys grace they wylfully forsakeyng the pompe of the worlde for his holy loue Thys loue is coÌ„paryd to the oyle that the folysshe vyrgyns specyfyed in the Euangely had not Math. xxv what avaylyth yt to haue lampes and haue no oyle So lyke wyse what auaylyth yt to haue soulles as vessels apte to grace not to haue the oyle of grace to replenysshe them whyche oyle ys the holy loue of god Therfore deuoute systers yf ye knowe any parsons dysposyd to Scrupulosyte and seruyle feare counseyll and exhorte them in oure Lorde all suche seruyle and synystre fearys secludyd and put a way holly and only to apply them selfe to be garnysshyd with the holy feare and reuerence of god and wyth his blyssyd loue For in these .ii. begynneth endyth all parfeccion and these .ii. ioyneth the soule of man or woman to oure lorde sauiour criste Iesu whos 's blyssyd loue hathe mouyd vs to begyn thys blyssyd treatyse as a directory of the coÌ„science whiche poure exhortacioÌ„ is only after the mynde of these forsaid holy Doctours And thus we ende the sayd treatyse in the holy loue of oure sayde Lorde To whome be euer all honoure holy reuerence and loue of harte wythout ende Amen ¶ Here folowyth the Table of this present Treatyse ¶ The fyrste Chapitre is a Preamble or Introduccion in to this treatyse of what thyng he entendyth to speake Folio primo ¶ what is the holy feare of god The secoÌ„de Chapitre Folio secundo ¶ what is the seruyle feare what yuells comyth to vs there by The .iii. Chapitre Folio iii. ¶ How thys seruyle feare shulde be orderyd The forthe Chapitre Folio iiii ¶ How of seruyle feare coÌ„yth scrupulosyte that moche trobelyth the relygiouse ê‘son The .v. Cha. Folio iiii ¶ what is Scrupulosyte The .vi. Chap. Folio vi wherof scrupulosyte rysyth or bredyth The seuenth Chapytre Folio vii ¶ How Scrupulosite is norysshed The .viii. Cha. ¶ wherof Scrupulosyte is maynteynyd The .ix. Chapitre folio viii ¶ Of the yuels that Scrupulosyte bryngyth to The .x. Chapitre folio x. ¶ Of remedyes ageynst Scrupulosyte The .xi. Chapitre folio xii ¶ Of remedyes for Temptacions comyng of scrupulosyte The .xii. Chapitre folio xv ¶ Of spyrituall Temptacions and how they may com to vs. The .xiii. Chapitre folio xvi ¶ A lamentable Complaynte of the dullâ— Soule The .xiiii. Chapitre folio xvii ¶ Good remedyes ageynst spiritual Temptacions The .xv. Chapitre folio xviii ¶ An answere to the fyrste parte of the complaynte of the dulle soule And a remedy for hys tediousnes The .xvi. Chapitre folio xviii ¶ An answere to the seconde parte of the coÌ„playnte of the dulle Soule where she complayneth that all swetnes deuocion is taken from her she lefte dry without merites The .xvii. Chapitre folio xx ¶ An answere to the Thyrde parte of the CoÌ„playnt of the dull Soule where she Lamentyth herselfe as vtterly forsaken of god The .xviii. Cha. folio xxiii ¶ Remedyes ageynst Desperacion The .xix. Chapytre folio xxv ¶ A conclusion of this Treatyse exhortynge euery ê‘son to the loue of god The .xx. Cha. folio xxvii FINIS ¶ Impryntyd by Michaell Fawkes ¶ The pardon for .v. patreurÌ„ .v. aues a crede with pyteous beholdynge of these arâ—esis .xxxij. M. .lv. yeres vox xâ—i O man vnkynde My paynes smerte Bere in thy mynde My paynes smerte And thou shalt fynde Lo here my herte Me true and kynde Lo here my herte