If thou be in doubt or in were[305] of these evil thoughts when they come, whether that they be the speech of thine own spirit, or of any of the others of thine enemies; look then busily by the witness of thy counsel and thy conscience, if thou have been shriven and lawfully amended after the doom[306] of thy confessor, of all the consents that ever thou consented to that kind of sin, that thy thought is aware of. And if thou have not been shriven shrive thee then, as truly as thou mayst, by grace and by counsel; and then wete thou right well that all the thoughts that come to thee after thy shrift, stirring thee oft times to the same sins, they are the words of other spirits than thine own (I mean some of the three touched before). And thou for none such thoughts, be they never so thick, so foul, nor so many (I mean for their first coming in), but if it be for recklessness of againstanding,[307] art no blame worthy. And not only releasing of purgatory that thou hast deserved for the same sins done before, what so they be, thou mayst deserve, if thou stiffly againstand them, but also much grace in this life, and much meed in the bliss of heaven. But all those evil thoughts coming in to thee, stirring thee to any sin, after that thou hast consented to that same sin, and before that thou hast sorrow for that consent, and art in will to be shriven thereof, it is no peril to thee to take them to thyself,[308] and for to shrive thee of them, as of thoughts of thine own spirit; but for to take to thyself all other thoughts, the which thou hast by very proof, as it is shewed before, by the speeches of other spirits than of thyself, therein lieth great peril, for so mightest thou lightly misrule thy conscience, charging a thing for sin the which is none; and this were great error, and a mean to the greatest peril. For if it were so that each evil thought and stirring to sin were the work and the speech of none other spirit, but only of man's own spirit; then it would follow by that that a man's own spirit were a very fiend, the which is apertly false and a damnable woodness;[309] for though all it be so that a soul may, by frailty and custom of sinning, fall in to so much wretchedness, that it taketh on itself by bondage of sin the office of the devil, stirring itself to sin ever more and more, without any suggestion of any other spirit (as it is said before), yet it is not therefore a devil in kind, but it is a devil in office, and may be cleped devilish, for it is in the doing like to the devil, [that is to say, a stirrer of itself unto sin, the which is the office of the devil].[310] Nevertheless yet, for all this thraldom to sin and devilishness in office, it may by grace of contrition, of shrift, and of amending, recover the freedom again, and be made saveable--yea, and a full special God's saint in this life, that before was full damnable and full cursed in the living.[311] And, therefore, as great a peril as it is a soul that