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

everželes for žu coueites for to have sum maw writynge by že whilke žu mi3tes že ražer nei3en to žat reformynge .I. schal say že as me žinkiž bi že grace of oure lord ihesu <že shortest & že rediest helpe žat I knowe in žis wirkynge>. And how žat schal be .I. schal telle že by exaumple of a good pilgrym upon žis wise: žer was a man žat wold gon to ierusalem & for he knewe not že weye he come to an ožer man žat he hopid knewe že way žeder & asked whežer he mi3te come to žat cite & žat ožer man seide to him žat he mi3te not come žeder withoute grete disese & mikil trauaile for že wey is longe & periles and grete . of žefes & robbers & many ožer/[fol. 84v] lettynges žat ben žat fallen to a man in že goyng. & also žer are mony sare weies . as it semiž ledand žederward . Bot men alday are slayn & dispoiled & mown not comyn to žat place žat žei coveiten. Neverželes žer is .o. wey že whilke who so takiž hit & holdiž it: he wolde undirtake. žat he schude come to že 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 že goynge & bot he schulde ay hav his lif safe. 'žan saiž že pilgrim if it be so žat I may have my lif safe & come to žat place žat I coveite: .I. charge not what meschef .I. suffre in že goynge & žerfore say me what žu wilt & sothly .I. bihote for to don aftir že: žat ožer man answeres & says žus. lo .I. sette že in že ri3t wey. žis is že wey. & žat žu kepe že lerynge žat .I. lernis že.

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 žou heres or sees or felis žat schulde lette že in ži wey abide not with it wilfully: tary not for it restfully. behold it not. like it not. drede it not. bot ay go forž in ži wey. & žinke žat žu woldes be at ierusalem'. For žat žu coveites žat žu desires. & no3t elles bot žat. & if man robbe že. & dispoile že bete že scorne že. & dispise že: serfe not agayn if žu wilt hav ži lif. Bot holde že with že harme žat žu has & go forž. as no3t were. žat žu take no more harme. And also if men wil tary že wiž tales & fede že with lesynges. for to drawe že to miržis & for to lefe ži pilgrimage: make def ere & answer not agayn & sey not elles bot at žu wuldes be at Jerusalem. And if men profie že 3iftes & wil make že riche with werdly gode tente not to hem: žinke ay on Jerusalem. And if žu wil holde žis wey & don as I hafe sayde: promise & take ži lif žat žu schal not be slayn. bot žou schal come to žat place žat/[fol. 85] žu 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 & bitoknež contemplacioun in perfit luf of god. ffor contemplacioun is not ellis bot a si3t of ihesu whilk is verey pes. žan if žu coveit for to com to žis blessid si3t of uerey pees & ben a trew pilgrym to jerusalemward: žaw3 it be so žat .I. wase neuer žere: neverles as farforth as .I. kan .I. schal setes že in že waye žederward: 

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.

že bygynnynge of žis hi3e wey in že whilk žu schalt gon is reformyng in faiž grounded mekly in že feiž & in že lawes of holy kirke as .I. hafe saide beforn. for true sikirly žaw3 žu haue synned hard here bifore. if žu be now reformed bi že sacrament of penaunce after že lawe of holikirke žat žu art in že ri3t weie. Now žan sižen žu art in že siker weye: if žu wile spedyn in ži goynge & make gode Iurnaies: že behoviž to holden žese two žinges often in ži mynde. meknes & luf. žat is '.I. am no3t .I. have no3t .I. coveit no3t. but on' žu schalt hafe že menynge of žese wordes in žin entent & in habite of ži soule lastendly: žaw3 žu hafe no3t specialy žese wordes ay formed in ži žou3te: for žat nediž not. meknes saiž .I. am no3t .I. hafe no3t. lufe saiž .I. coveit no3t bot on. & žat is ihesu: žese two strenges wel festned with že mynde of ihesu makiž gode acorde in že harpe of že soule. when žei be craftely touchid with že fyngers of resoun: for že lower žu smytes up on žat on že hi3er sonniž žat ožer: že lesse žu felist žat žu art or žat žu hast of ži self žruw3 meknes: že more žu coveites for to hav of ihesu in desire of luf: .I. mene not only of žat meknes žat a soule feliž in že si3t of his own syn or freltees & wrecchednes of žis lif: or of že woržines of his euencristen: for žaw3 žis meknes be sožfast & medicynable: neverželes it is boistous & fleschly as in segnses./[fol. 85v] not clene ne softe ne lufly. So .I. mene also žis meknes žat že soule feliž žruw3 grace in si3t & beholdyng of že endeles beynge & že wondeful godnes of ihesu & if žou mowe not seen it 3it with ži gostly i3e: žat žou trowe it: ffor žruw3 si3t of his beynge eižer in ful feiž or in felyng žu schalt holden ži self not only as že most wrecche žt is. but also as no3t in substaunce of ži soule: žaw3 žu haddest never don syn: And žat is lufly meknes: for in reward of ihesu žat is sožfastly al: žu art ri3t no3t: And also žat žu žinke žat žu hast ri3t no3t: Bot art as a vessel žat standiž ay come as no3t were žerin as of ži self: for doo žou wold so mony gode dedis outward & inward: til žu have & fele žat žu hast že luf of ihesu. žu hast ri3t no3t. ffor with žat precious licour only will ži soule be fulfillid. & with none ožer. And for as mikel as žt žinge alone is so precious & so wurži: ffor what žu hast or what žu dost holde it as no3t for to resten in, withoutyn že si3t & že luf of ihesu. Kaste it al bihynde že & fagate it. žat žu mi3te hafe žat žat is že 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 lefiž bihynde him hows & lande. wife & childe. and makiž hym self pore & bare for al žat he haž žat he mi3t go li3tly withouten lettynges: But so if žu wil be a gostly pilgrym. žu schalt make ži self nakid from al žat žu hast. žat  are bože gode dedis & baddis. & kasten hem al bihynde žee. žat žu be so pore in žin owne felynge. žat žer be no žinge of žin owne wirkynge žat žu wilt lene upon restedly bot ay desirand more grace of luf. & ay sekand že gostly presence of ihesu. And if žu do žus. žan schalt žu setten in ži harte holly & fully. žat žu woldest be at ierusalem & at none ožer place/[fol. 86] bot žere: And žat is. žu schalt setten in žin herte holly & fully. žt žu woldest no žinge hafe bot že luf of ihesu. & že gostly si3t of him. as he wile schewe hym for to žt only žu art made. & bo3te & žt is ži begynnynge & žin ende. ži ioye & ži blisse. & žerfore what so ever žat žu hafe. be žu never so riche in ožer dedis bodily & gostly: bot if žu haue žis. & knowe & fele žat žu hast it. halde žat žu hast ri3t no3t. Preente wel žis resoun in že menynge of ži herte & clefe sadly žerto. & it schal safe že fro alle periles in ži goyng žat žu schalt never perischen. & it schal saf žee fro žefes & robbers že whilk I calle unclene spirites. žat žaw3 žei spoile žee & bete že žruw3 divers temptaciouns: ži lif schal ay be safe: And schortly if žu kepe it as .I. schal say že: žu 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 žu art in že wey & knowest what že place hi3te wheder: žu schalt drawe to: Bygyne žan for to gon forž in ži jurney. ži forž goynge is no3t elles bot gostly wirkynge & bodily also whan nede is. whilk žu schalt usen bi discrecioun up on žis wise what werk žat it be žat žu schulde don after že degre & že state žat žu standis in bodily or gostly . if it helpe žis gracious desire žat žu hast for to lufe ihesu: & make it more hol. more esy & more mi3ty to all vertues & to alle goodnes: žat werke hald .I. beste. be it prechynge be it žinkynge. be it redyng be it writynge. & as longe as žat werke strengžež most žin hert & ži wil to že luf of ihesu. & sonest drawiž žin affeccioun & ži žo3te fro werldy vanytes it is gode for to usen it: And if it be so. žat žruw3 use savour of žat lessež & žu žinkiž anožer werk savour že more. & žu felist more grace in anožer. take anožer & lefes žat ffor žaw3 ži desire & že 3ernynge of žin herte to ihesu: schulde/[fol. 86v] be ay unchangable. neverželes ži gostly werkes žat žu schalt usen in praynge or žinkynge for to feden & norischen ži desire. may be dyvers & may wel be chaunged. after žat žu felis že disposed žurw grace in appliynge of žin 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 fariž bi werkes e bi desire. as it dož bi stickes & bi a fire for že mo stickes arn leide to že fiire že gretter is že fire: ri3t so že more divers gostly wirkynge žat a man haž in his žo3t for to kepe hol his disire že mi3tier. & že more brennand schal his desire be to god. And žerfor loke wisely what werk žu kannist best don. & žat most helpiž že for to sasen hole žis desir to ihesu if žou be free. & art not bounden bot undir že coms laws & žat do bynde že not to wilful customes unchaungebly žat sculden let že fredom of žin herte for to luf ihesu if grace wolde visite že specially. ffor .I. schal telle že whilke customes are ay gode & nedful to be kepte. lo swilke custome is ay gode for to holden žat stondiž in gatynge of vertues & lettynge of syn. & žat custome shuld ned be lefte: for žu schallt ay be meke & paciente sober & chaste if žu wel do. & so of alle ožer vertues. Bot že custome of anožer žyng žat lettiž a better is for to lesen when tyme is žat a man may 'as žus. if a man hafe in custome for to sety žus many bodis. or for to žinken žis manner of žat žus longe tyms: or for to waken or knelen žus longe. or ony ožer sikir bodily dede: žis custome is for to lefen oun tyme when resonable cause lettiž. or elles if more grace coms in ožer 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 žat is in this way shall hafe enimyes to dryue hym a3eyne, & howe he schal ouer-come hem, bi že knowing of our Lord Ihesu, & scryft of mouthe & contriticoun of hert, & satisfaction in dede.

Of tariengis & tempatciouns žat 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 žu in že wey & wost how žu schalt gon. Now be war of enmys žat wilom be bisy. for to lette že if žei mown. ffor here ententes is for to putten owt of žin herte žat desire/[fol. 87] & žat longinge žat žu hafte to že luf of ihesu. & for to drife že hom ageyne. to luf of wordly vanyte for žer is no žinge žat grefiž hem so mikel: žese enmys arn principally fleschly desires & vayne dredis žat risen oute of žin hert žurw3 corrupcioun of ži fleschly kynde & wolden let ži desire of že luf of god. žat žei mi3ten fully & jestfully occupien žin hert: žese arn ži next enmys: Also ožer enemys žer are. as unclene spirites žat are bisy with sle3tes & wiles for to descayve že. Bot .o. remedie schalte žu hafe žat .I. saide beforne: what so it be žat žu savor. trow hem not bot holde forž ži wey. & only desir že luf of ihesu. Answere ay žis: .I. am  no3t .I. hafe no3t .I. desyre no3t bot only že luf of ihesu. If žin enemys syen to že first žus. bi stiringes in žin herte žat žou <art not schreyven. or žer is sume old syne hid in že hert žat žu> knowis not. Now is never schrifen of: & žerfore že most turne hom agayn & lefe ži desire. & go schryfe že better trowe not žis seiynge for it is fals. for žu art schrifen most sikerly žat žu art in že wey. & že nediž no more schriftyngs of schryfte for žat žat is passid. holde forž ži wey & ženk on ierusalem. Also if žei say žat žu art not worži to hafe že luf of god which to schalt žu coveite žat žu ma3te not hafe. no art not worži žerto: Trowe hem not. bot go forž. & say žus. Not for I am worži. bot see .I. am unworži. žerfore wolde .I. luf god. for if I had it. žat schulde make me worži. And sižen .I. was made žerto: žaw3 .I. schuld never hafe it: 3it wil .I. coveite it. & žerfor wite .I. praien & ženken žat .I. mi3te geten it. And žan if žin enmys seež žat žu bigynnist to wexen bolde & wel willed to ži werke: žei bigynne to wexen aferde of že. Neverželes žei wil not cesyn of taryyinge whan žei mowen as longe as žu art goande in že wey, What wiž/[fol. 87v] drede & menasyngs on žat .o. side. What with flaterynge. & fals plesynge on žat ožer side. for to make že breke ži purpos & turne home agayne. žei wil sey žus. if žu holde forž. ži desire to ihesu so fully travailande as žu bigynnest: žu schalte falle in to seknes or in to fantasies. & in to frenesies. as žu seest žat some don: or žu schalt falle in to žowerte & bodili meschief. & no man schal wil halpe žee. or žou mi3t falle in to pryvie temptaciouns of že feende. žat žu schalt not kun helpe ži selfyn. ffor it is wonder perilous to any man for to gif him fully to že luf of god. & lesen alle že werld. & no žinge coveiten bot only že luf of him. for as many periles mowen falle žat a man knowiž not of: And žerfor turne hom agayn & lese žis desire for žu schalt never brynge it to že ende. & do as ožer 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'.

žus seien žin enmys bot trow hem not bot holde forž ži desirs. & sey not elles. bot žu woldest hav ihesu & ben at ierusalem. And if žei percieve žou ži wil so strong žt žu 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 forž žu wilt with .o. žinge. & no žinge bot on. & makes def ere to hem as žuw3 žu herd hem not. & holdest že forž stifly in ži prayers & in žin ožer gostly werkes withoutyn styntynges. with discrecioun aftir counseile of ži soveren or ži gostly fader. žan bigynne žei for to be wrož & to gon a litel ne33e že. 'žei bigynne for to robbe že & bete že & do že al že schame žt žei kan. And žat is. whan žei mirth žat alle že dedis žat žu dost be žei never so wel don: are demed of ožer men als ille & turned in to že wers party. And what so ever it be žat žu woldest have don. in helpe of ži body or of /[fol.86] ži soule. & schal be letted & hindred by ožer men. so žat žu schalt be put fro ži wil in al žinge žat žu skilfully coveites And al žis žei don žat žou schuldest be stird to ire or malencoly or yvel wil ageyns žin 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 žese diseses & alle ožer žat mown falle: use žis remedie. Take ihesu in ži mynde & angre že not with hem tary not with hem. bot žinke on ži lesson< žat žu art no3t. žu hast no3t & may no3t lese>of eržly goodes žou coveites no3t bot že luf of ihesu: & holde forž ži wey to ierusalem with žin occupacioun. And neverželes if žu be tared sum tyme žrugh frelte of ži selfe: with swilke uveles žat fallen to ži bodily lif žurgh yvel wil of man or malice of že feende as sone as žu mai3te come ageyn to ži self: lese of žis žinkynge of žat disese: & go forž to ži werk: abide not to longe with hem for drede of žin 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 žat fallen to here hertis of že fleishe, of že world, & of že 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 žis whan žin enmys seen žat žu art so wel witted. žat žu art not angry nor hevy ne wrož ne mikel stired ageyns no creature for ow3t žat žei mown don or spekyn agayns že. Bot settes ži herte fully for to suffre al žat may falle ese & unese, praisynge or lackyngr & žat žu wilt charge no žinge with ži žat žu mi3t kepe ži žou3te & ži desire hol to že luf of god: žan are žei mikel abasched. bot žan wile žei assay že with flaterynge & vayn plesyngs & žat is whan žei brynge to že si3t of ži soule alle ži gode dedis & ži vertus & beren up on žer: žat alle men praise že: & spekyn of žin holynes: & how alle men lufe že & wurschip že for žin holy lyvyngs; 'žis don žin enmys žat žu schuldes žinken here saying sož. & hav delit in žis veyn ioy & resten že žerin. Bot/[88v] if žu do wel. žu schalt holden al swilke veyn iangelynge falshede & flatering of žin enemy žat profer že to drynke venom tempred with hony & žerfore refuse it & sey žu wilt not žerof. bot žu 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 žu schalt felen or elles ožer like. what of ži flesch. what of že werld. what of že fende: mo žan .I. may scherkl now: ffor a man as longe as he suffrež his žou3ts wilfully gon al aboute že werld in beholdynge of sundry žinges: he percerfež few lettynges: Bot als sone as he drawiž al his žou3te & his 3erning to on žinge. only for to hafe žat for to be žat. for to knowe žat. & for to luf žat & žat is only ihesu: žan schal he wel fele many peynful lettynges. ffor ilk a žinge žat he feliž & is not žat žat he coveite is lettynge to hym. žerfor .I. hafe told že of sum specially as for example: & ouermore .I. say generally. žat what stirrings žat žou feliž of ži flesch or of že fende plesant or peynfull. bitter or swete likend or dredful. gladsum or sorwful. žat wolde drawe doun ži žou3t & ži desire fro že luf of ihesu. to werdly vanyte. & let utterly ži gostely coveite žat žu hafe to že luf of him. & žat ži herte schude be occupird with žat stirynge restingly. sett it at no3t. resceyve it not wilfully. tary not žis wiž to longe. bot if it be of werdly žinge žat behoviž not is to be don to ži self or to žin evencristen. spede že sone of it. & brynge it to an ende žat it hangs not on žin herte. if it be an ožer žinge žat nediž not. or elles it touchiž not že: change it not. iangle not žerwiž ne angre že not. drede it not. like it not. bot finyte it oute of žin herte redily and sei žus. 'I am no3t .I. haf no3t. nou3t .I. aske ne coveite bot že luf of ihesu' knyt ži žo3t

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

to žis desire & strenže it. & maynteyne it with pre3e & with gostly werkes žat žu forgete it not & it schal lede žem že ri3t/[fol. 89] wey. & saufe že fro alle periles. žt žaw3 žu fele hem žu schalt not perish. & .I. hope žat it schall brynge že to perfit luf of oure lord ihesu.