the affeccions For thenne it dredeth god in maÌ„ as sothfastnesse wondreth hym as myghte loueth hym as goodnes This syghte and this goodnes and this knowynge of Ihesu with the blessed loue that comyth out of it may be called refourmyng of a soule in felynge and in fayth that I speke of It is in fayth For it is derke yet as in rewarde of that ful knowynge of IhuÌ„ wyih the blessed loue that comith onte of it y t shal be in heuen For then shal we se hym not oonly y t he is but as he is As saynt IohnÌ„ sayth Tunc videbimus eum sicut est That is Thenne shal we see hym as he is Neuertheles it is in felynge also as in rewarde of y e blynde knowynge that a soule hath stondynge oonly in faythe For this soule knowyth somwhat of the very kynde of Ihesu god thorughe his gracyous syght but y e other knowyth not but oonly trowith it is soth Neuertheles y t thou y e better maye conceyue what I meane I shal shewe thyse thre maner refourmyng of a soule by ensaÌ„ple of thre men stondyng inlyÈt of the son Of the whiche thre one is blynde a nother may see but he hath his eyen stopped the thyrde lokyth forth full syght The blynde man hath no maner knowyng that he is in the sonÌ„e but he trowith it yf a true man telle hym And he betokeneth a soule that is oonly refourmed in fayth y t trowyth in god as holy chyrche techeth wote not what This suffyceth as for saluacyon That other man seeth a lyght of the sonne but he seeth it not clerly what it is for the lyd of his eye letteth hym that he maye not see But he seeth thorugh the lyd of his eye a glymerynge of grete lyghte And he betokeneth a soule that is refourmed in fayth and in felynge and soo is he contemplatyfe For he seeth some what of the godhede of Ihesu thoroughe grace Not clerly ne fully for the lydde that is hys bodyly kynde is yet a walle bytwyxe hys kynde and the kynde of Ihesu god and lettythe hym frome the clere syghte But he seeth thoroughe thys walle after that grace towchyth hym more or lesse that Ihesu is god and that Ihesu is souereyne good nesse and souereyne beynge and a blessyd lyfe and all that other goodnesse comyth of hym Thus seethe the sowle by grace notayenstondynge the bodily kynde and the more clene and subtyl that the soule is made and y e more it is depared fro flesshly hede the sharper sight it hath the myghtyer loue of the godhede of Ihesu This syght is so myghty that thoughe none other man lyuynge wolde trowe in Ihesu ne loue hym he wolde neuer trowe the lesse ne loue hym the lesse for he seeth it sothfastly that he may not vntrowe it The thyrde man y t hath ful syght of the sonne he trowith it not for he seeyth it fully And he betokeneth a ful blessyd soule that without ony walle of body or of synne seeth openly the face of Ihesu in the blysse of heueÌ„ There is no fayth therfore he is fully refourmed in felynge There is no state aboue the seconde refourmyng that a soule may come to here in this lyfe for this is the state of perfeccyon the way to heuen warde Neuertheles al y e soules that are in this state are not al lyke ferforth For some hath it lytyl shortly seeldom some lenger clerer and oftiner and some hath it best clerest and lengest after y e aboundyng of grace yet al thyse haue the yefte of contemplacion For the soule hath not perfyte syght of Ihesu al at ones but fyrst a lytyl a lytyl and after y t it profyteth and comyth to more felyng And aslonge as it is in this lyfe it maye waxe more in knowyng in this loue of Ihesu and sothly I wote not what were more leyf to suche a soule that hath felte a lytyl of it than vtterly al other thynges lefte and sette at nought Tent onÌ„ly therto for to haue clerer syght clenner loue of Ihesu in whoÌ„ is al the blessed trynyte This maner knowyng of Ihesu as I vnderstonde is the openynge of heâ—en to the eye of a clene soule of the whiche holy meÌ„ speke of in her wrytynge Not as some wene that the openynge of heuen is as yf a soule myghte see bi ymaginacioÌ„ thrugh the scyes aboue the fyrmament how our lorde Ihesu syeteth in his mageste in a bodily lighte as moche as an hundreth sonnes Nay it is nat soo ne though he see neuer so hyghe on that maner sothly he seeth not the gostly heuen The hygher he styeth aboue the sonne for to see Ihesu god so by suche ymagynacioÌ„ the lower he falleth bineth the sonne Neuertheles this maner syght is sufferable to siÌ„ple soules that can noo better seche him that is vnseable ¶ Howe IhuÌ„ is heuen to the soule And why he is called fyre Caplm xxxiii WHat is heuen to a resonable soule Sothly noughte elles but Ihesu god For yf that be heueÌ„ only that is aboue al thyng then ne is god onely heuen to maÌ„nes soule for he is onely aboue the kiÌ„de of a soule theÌ„ne yf a soule may thorugh grace haue knowynge of y e blessed kynde of Ihesu sothly he seeth heueÌ„ for he seeth god Therfore there are many men that erren in vnderstoÌ„dynge of some wordes that are sayd of god for they vnderstonde them not gostly Holy wrytynge sayth that a soule that woll fynde god shall lyft vpwarde the Inner eye seke god aboue itselfe Thenne some meÌ„ that wolde doo after this sayenge vnderstoÌ„de this worde aboue hemself as for hygher settynge in stede worthynes of place as one elemente or planete is aboue a nother in settyne worthynes of a bodely place But it is nat soo gostly For a soule is aboue al bodily thynge that by settynge of stede but by subtyltee worthynes of kynde Right soo on the selfe wise god is aboue all bodily gostly creatures not by settynge of stede but by subtyltee worthynes of his vnchangeable blessyd kynde And therfore he that wol wisely see he god fynde hym he shall not renne out w t his thought as he wolde clyme aboue the sonne parte the firmament and ymagyn that mageste as it were of an hundred sonnes he shall rather drawe downe the sonne al the fyrmameÌ„t and forget it and caste it beneth hym there he is and sett all and all bodily thinge also at nought And thynke thenne yf he can ghostly both of him selfe and of god also And yf he doo thus thenne seeth the soule aboue it selfe thenne seeth it in to heuen Upon this self maner shall this worde within be vnderstond It is comynly sayd that a soule shall see our lord within all thynge and within itselfe Soth it is y t our lorde is within all creatures but not on that maner y t a
as the semyth is contrary therto For that styrynge is not thy fayth but the fayth of holy chyrche is thy fayth thoughe thou neuer see it ne fele it And bere then suche styrynges pacyently as a scourge of our lorde by the whiche he wyl clense thy hert make thy fayth stedfast Also the behoueth to loue worshyp in thy herte al the lawes ordynaunce made by prelates rulers of holy chyrche other in declarynge of the fayth or of the sacramentes or in general of al crysten men mekely truly assent to hem though it be so that thou knowe not the cause of her ordynaunce And thoughe the thynke that some were vnskylful thou shalt not deme hem ne repreue hem but worshyp hem all though they longe but lytyl to the Ne receyue thou non opinyon ne faÌ„tasye ne synguler conceyte vnder colour of more holynes as some done y t are not wyse nother by thyn owne ymaginynge ne by techynge of none other man Whiche contraryeth to the the lest ordynaunce or general techyng of al holy chyrche And ouer this thou shalt hope stedfastly y t thou art ordened of our lorde to be saued as one of his chosen by his mercy styre not fro this hope what so thou heryst or seest or what teÌ„ptacioÌ„ thou be in And thoughe thou thynke so y â— grete a wretche y t thou were worthy to sinke in to helle for that thou doost noo gode ne seruest god as thou sholdest doo yet holde the in this trouth in this hope aske mercy al shal be ryght wel ye though al y e deuylles of helle apered in bodely lyknes slepynge or wakyng sayenge to y e that thou sholdest not be saued or al men lyuynge in erth or al the auÌ„gels in heuen If it myght be sayd to the the same thou sholdest not leue hem ne be styred moche fro the hope of saluacyoÌ„ This I say to the for some beÌ„ so weyke so simple y t whan they haue yeuen hemself al hooly to serue god after her cunÌ„ynge yf they fele ony styrynge within by thyn castynge of theÌ„mye or elles fro without of ony of the deuylles prophetis whiche meÌ„ callen soth sayers that they sholde not be saued or her state of her maner of lyuynge were not pâ—esaunt to god they ben astonyed styred with suche wordes so for vncâ—nynge they falle soÌ„tyme in a grete hâ—uynes as it werein a dyspayr of saluacyon wherfore as me thynke it is spedfull to eâ—ery creature whiche by our lorde Ihesu cryst is in ful wyl to forsake synne as clerly as his coÌ„scyence tellyth hym he suffreth noo dedely synne rest in hym y t he ne shriueth hym sone therof make hym to y e sacrameÌ„tes of holy chyrche for to haue a trust of saluacyon And moche more than they that yeueÌ„ hem hooly to god fleen venyal synnes after her myght And on the contrary wyse as peryllous it is to hym whiche lyeth wyttyngly in dedely synne for to haue truste of saluacyon iÌ„ hope of y e trust wyl not forsake his synÌ„e ne low hym truly to god holy chyrche ¶ How a stable entent is nedeful to thyse y t sholde plese god dyscrecyon in bodely werkes Ca xxii THe iii. thynge whiche is nedeful to the for to haue in thy begynnynge is an hole a stable entencyon that is for to saye A hole wyll a desyre onely for to plese god for that is charyte without whiche all is nought that thou doost And thon shal set thin entent alway for to serche and traueyle how thou myght plese hym noo tyme for to cesse wylfully of good ocupacyon other bodely or ghostly Ne thou shalt not set a tyme in thy hert as thus longe thou woldest serue god sythen to suffre thyn hert wylfully fall downe in to vayne thoughtes ydle ocupacions wenynge that it were nedful for sauynge of thy bodely kynde leuynge y e kepynge of thy hert good ocupacyon sekynge a rest coÌ„fort for a tyme outwarde by thy bodely wyttes or inwardly vanytees as it were for recreacyoÌ„ of thy spyryte \ for it sholde be more sharper afterwarde to ghostly traueyle for I trow it is not soth I say not that thou may in dede performe thyn entent for oft sythes thy bodely nede eâ—ynge drynkynge slepyng spekyng y e fraylte of y e flesshe shal let the be thou neuer so besye hynder the But I wolde that thy wyl thy extent were alway hole to traueyle ghostly or bodely no tyme to be ydle but alway lyftynge vp thy hert by desyre to god to y e blysse of heuen whether thou ete or drynke or ony other bodely traueyle that thou vsest asmoche as thou may wylfully leue it not For yf thou haue this entent it shall make the euer quicke sharpeiÌ„ thi trauayle yf thou fal by fraylte or neclygence in ony ydle ocupacyon or vaynspeche it shal smyâ—e vpon thy hert sharply as a prycke make y t for to yrke be wery of al vanytees for to torne ayeÌ„ hastly to inwarde thynkyng of IhuÌ„ cryst or to some gode ocupacyon For anence thy bodely kynde it is good for to vse descresyon in etynge drynkynge slepynge in al maner bodely penaunce in loÌ„ge prayer by speche or in bodely felynge by grete feruour of deuocyon other in wepynge or suche other also in ymagynyng of the spyryte whan a man felyth no grace In all thyse werkes it is gode to kepe discrecyon for the meane is y e best But in desâ—ruynge of synÌ„e by kepyng of thyn herâ— in coÌ„tynue â–ª desyre of vertues y e blysse of heuen for to haue the ghostly knowynge the louynge of IhuÌ„ cryst holde thou no meane For the more that it is of this the bettter it is For thou shalt haue synÌ„e al flesshly loues dredes in thyn hert without seeyng And thou shalt loue vertues clenÌ„es desyre hem without stintynge yf thou myght I say not that it is nedful to saluacyoÌ„ but I hope it is spedful yf thou kepe it thou shalt profyte more in one yere in vertues thaÌ„ thou shalt without this profyte in viâ— yeres ¶ Of a lytyl â—ehersynge of thynges sayd before of makynge of offerynge that sholde be offered to god Caplm xxiii NOw I haue tolde the fyrst of ende whiche thou shalt beholde in thy desyre drawe towarde it as nygh as thou may Also I haue sayd the of the beginnyng what y e nedeth for to haue as mekenes siker trouth an hole entent to god vpon y e whiche grouÌ„de thou shalt sette thy ghostly hous by prayer by medytacyon other ghostly vertues ThenÌ„e say I to the thus pray thou or thynke thou or ony other dede y t thou doost gode by grace or bad by thyn owne freilte or what y t thou felyst seest or herest smellest or
whiche may be called a made trinyte was fulfylled in mynde syght loue of y e vnmade most blessyd trynyte whiche is our lorde This is the dignyte the state the worshyp of a mannes soule by kynde of the fyrst makyng This state thou had in adam before the fyrst synne of man But whan adam synned chesynge loue delyte in hymself in creatures he lost al his worship his dignyte and thou also in hym fel fro y e blessyd trinyte in to a fowle derke wretchyd trinyte that is iÌ„ to the foryetynge of god and vnknowynge of hym and in to a bestly lykynge of hymself And y e skylfully For as dauid layth in the sawter Homo cuÌ„ in honore esset non intellexit coÌ„peratus est iumentis insipientibê et silis factus est illis A maÌ„ whan he was in worshyp he knewe it not And therfore he lost it and was made lyke a best See now then the wretchydnes of thy soule For as the mynde was somtyme stablyd in god ryght so now it hath forgoten hym and sekith his rest in creatures now from one to an nother and neuer may fynde ful reste For he hath loste hym in whom is ful reste And ryght soo it is of reason and the loue also whiche was clene in ghostly sauour swetnes now it is tournyd into a fowle bestly lust lykynge in it self in creatures in flesshly sauours both in the wyttes as in gloteny lechery and in ymagynyng as iÌ„ pryde vaynglory couetise In somoche that thou mayst vnnethes do ony good dede but yf thou be defoyled with vaynglory Ne thou maye not wel vse none of thy .v. wyttes clenly in no creature delectable but yf thy herte be taken eâ—gleymed with a veyne lust lykynge of it whiche putteth out the loue of god fro the hert as in felynge and the ghostly sauour that it may not come therin Euery maÌ„ that lyueth in spyryte knowith wel al this This is the wretchydnes of the soule and the myscheyf for the fyrst synne of man without al other wretchydnes synnes whiche thou hast wylfully put therto And wyte thou well though thou had neuer done synne with thy body dedely ne venyal but oonly this that is called orygynal for it is fyrst synne and that is not elles but lesynge of thy ryghtfulnes whiche thou was made iÌ„ sholde thou neuer haue ben saued yf our lorde IhuÌ„ cryste by his precyous passyon had not delyuerde the restored y e ayen ¶ How euery man may be saued by y e passyon of cryst be he neuer so wretched CaplmÌ„ xliiii ANd therfore yf thou thynke that I haue here before spoken to hye to the. for thou mayst not take it ne fulfylle it as I haue sayd or shal say I wyl now fal downe to the as lowe as thou wyl for my profyte as wel as for thyn Thenne say I thus though thou be neuer somoche a wretche haue thou doo neuer somoche synne forsake thyself all thy werkes good bad crye mercy aske onÌ„â—â— saluacyoÌ„ by vertue of this precyous passyoÌ„ mekely trustly without dout thou shal haue it And for this oryginal syn al other thou shalt he saaf ye thou shal be saaf as an anker incluse not oonly thou but al crysteÌ„ soules whiche trusteÌ„ vpoÌ„ his passioÌ„ meken heÌ„self knowlegyng her wretchydnes askyng mercy foryeuenes y e fruyt of this precyous passyoÌ„ only lowyng heÌ„self to the sacramentes of holy chyrche though it beso y t they haue ben encoÌ„bred with synne al her lyftyme neâ—er had felynge of ghostly â—auour or swetnes or ghostly knowyng of god they shallen iÌ„ this fayth iÌ„ her good wyl by vertue of this precious passion of our lorde IhuÌ„ cryst be saaf come to y e blysse of heueÌ„ Al this knowest thou wel but yet it lyketh me for to say it Se here y â— endles mercy of our lord how low he falleth to y â— to me to al synful caytyfs TheÌ„ aske mercy haue it Thus sayd y â— prophete in y e persone of our lorde OiÌ„s enim quicuÌ„que inuocauerit nomeÌ„ duÌ„i saluê° erit Euery maÌ„ what y t he be y t calleth y e name of god y t is to say askith saluacyoÌ„ by IhuÌ„ his passyoÌ„ he shal be saaf This certesye of our lorde some meÌ„ takeÌ„ wel beÌ„ saued therby some men iÌ„ truste of this mercy this curtesie lyen styl in her syn wene for to haue it whan heÌ„ lust then mow they not for they are taken or they were so they dampne heÌ„self But then sayest thoâ— yf this be soth then wonder I gretly for y t I fynde in some holy mennes bokes Some sayeÌ„ as I vnderstonde y t he y t can not loue this blessyd name IhuÌ„ ne fynde ne fele in it ghostly Ioye delectable with ghostly swetnes in the blysse of heueÌ„ he shal be alyene neuer shal he com therto Sothly thyse wordes whan Ihem red stonyed me made me gretly aferde for I hope as thou sayst y t by y e mercy of our lord shal be saaf by kepyÌ„g of y e coÌ„mauÌ„demeÌ„tes by very repeÌ„tauÌ„ce for her euyl lyuing before done whiche felt neuer gostli swetnes ne inly sauour iÌ„ y e name of ihuÌ„ therfore I merueyl me y e more y t they say contrari herto as it semyth And vnto this I maye saye as me thynketh that her sayenge yf it be well vnderstonde is soth and is not coÌ„trary to that y â— I haue sayd For this name Ihesu is nought elles for to saye vpon englysshe but heler or he le Now euery man y t lyueth in this wretchyd lyfe is ghostly seke For there is no man that lyueth withoute synne whiche is ghostly syknes as saynt IohnÌ„ sayth of hymselfe and of other perfyte men thus Si dixerimus qr pccmÌ„ non habemus ipÌ„i nos ceduci mus eâ— veritas in nobis non est If we saye that we haue no synne we begyle ourself and there is no sothfastnes in vs. And therfore he maye neuer come to the Ioy of heuen vnto he be fyrst made hole of this ghostly sykenes But this ghostly hele may no man haue that hath vse of reason but yf he desyre it loue it and haue delyte therin iÌ„ as moche as he hopyth for to gete it Now y e name of IhuÌ„ is nothynge elles but this ghostly he le Wherfore it is soth y t they say that there may no man be saaf but yf he loue and lyke in the name of Ihesu For there may no man be ghostly hole but yf he loue desyre ghostly helth For ryght as yf a man were bodely seke there were no erthly thynge so dere ne so nedful to hym ne so moche sholde be desyred of hym as bodely helth for though thou woldest yeue hym al the rychesse
worshyppes of this worlde and not make hym hole if thou myghte thou plesest hym not Right soo it is to a man that is seke ghostly felyth y e payne of ghostly syknes no thynge is so dere ne so nedefull ne so moche coueyted of hym as is ghostly helth and that is Ihesu without whiche al the Ioyes of heuen may not lyke hyÌ„ And thys is the skylle as I hope why our lorde whaÌ„ he toke mankynde for our saluacyon he wolde not be called by no name that betokenyd his endles beyng or his wysdom or his ryghtwysnes but oonly by that y e betokenyd the cause of his comynge was the saluacyon of mannes soule whiche saluacyon betokened this name Ihesu ThenÌ„e by this it semyth soth that there shall no man be saaf but yf he loue saluacyon oonly for to haue it thrugh the mercy of our lorde Ihesu by the merytes of his passyon whiche loue he may haue that lyuyth deyeth in the lowest degree of charyte Also I maye saye on that other partye that he that can not loue thys blessyd name IhuÌ„ with gostly myrth ne encrease iÌ„ it with heueÌ„ly melodie here he shal neuer haue ne fele iÌ„ heueÌ„ y e fulhede of souereyne Ioye the whiche he that myght in this lyf by aboundaunce of perfyte charyte in Ihesu shal fele haue so maye her sayenge be vnderstonde Neuertheles he shal be faaf and haue ful mede in the syght of god yf he in this lyf be in y e lowest degre of chartte by kepynge of goddis commauudementes For our lorde sayth hymself thus In modo patris mei mansiones multisunt In my faders hous are many soundry dwellynges Some are perfyte soules y e whiche in this lyfe were fulfylled of charyte grace of the holy ghost and songe louynges to god in contemplacyon of hym with wonderful swetnes heuenly sauour Thyse soules for they had moost charyte grace of the holy ghost shal haue hyest mede in the blysse of heuen for thise arn called goddis derlynge Other soules that are not dysposyd to contemplacyon of god ne had not the fulhede of charyte as apostles marters had in the begynÌ„ynge of holy chyrche shal haue lower mede in the blysse of heuen for thyse arne called goddis frendes Thus calleth our lorde in holy wrytte chosen soules sayenge thus Comedite amici â–ª et inebriamini carissimi My frendes ete ye my derlynges be ye dronken As yf our lorde sayde thus ye that arne my frendes for ye kept my coÌ„mauÌ„dementes sette my loue before the loue of the worlde loued me more than ony erthly thynge ye shall be fed wyth ghostly fode of the brede of lyf But ye y t arne my frendes that ye not oonly kept my coÌ„mauÌ„dementes but also of your owne free wyll fulfylled my counceylles ouer that ye loued oonly enterly wyth al the myghtes of your soule brenned in my loue with ghostly delyte as dyden pryncypally y e apostles marters all other soules y t myght by grace come to the yeft of perfyccyon ye shall be made dronken with the hyest fresshest wyne in my celler y t is the souereyne Ioye of loue in heueÌ„ ¶ That a man sholde be besye to rekeÌ„ ayen his worthynes and reforme ayen in hym the ymage of the tryniâ—e Capitulum xlv NEuertheles thoughe this be sothe of the endles mercy of god vnto the to me to al mankynde we shal not therfore in trust of this be the more recheles wylfully in our lyuynge but the more besye for to pleyse hym namly nowe sythen we are restored ayen in hope by the passyon of our lorde to the dygnite the blysse whiche we had lost by adams synÌ„e And though we might neuer gete it fully here yet we sholde desyre that we myght recouer here lyuynge a fygure a lyknes of the dygnytee that our soule myght be refourmed as it were in a shadowe by grace to the ymage of the trinyte whiche we had by kynde after shal haue fully iÌ„ blysse for y t is the lyfe whiche is very conteÌ„platyf vnto begyn here in that felynge of loue ghostly knowyng of god by openynge of the ghostly eye whiche shal neuer be lost ne be taken away but y e same shall be fulfylled otherwyse in the blysse of heuen This behyght our lorde to mary mawdeleyne whiche was coÌ„teÌ„platyf sayd thê° of her Maria optimaÌ„ parteÌ„ elegit qui non auferetur ab ea That mary had chose y e better party y t is y e loue of god in coÌ„teÌ„placyoÌ„ â—or it shal neuer be take away fro her I say not y t thou may her lyuyng recouer so hole ne so perfyte clenÌ„es Innocence knowyng louyng of god as thou hadest fyrste ne as thou shalt haue ne thou maye not escape al y e wrechydnes paynes of syn ne thou lyuyng iÌ„ dedely flesshe may destroy quenche al holy the false vayne loue in thyself ne fle al venyal synÌ„es y t they ne wyl but yf they be stopped by grete feruour of charyte spryng out of thyn herr as water doth fro a stynkyÌ„g wel but I wolde y t yf thou myght not fully quenche it y t thou myght soÌ„what sleke it com to y e clenÌ„es of soule as nerÌ„ thou mayst for our lord behyÈt y e chyldreÌ„ of Israel whaÌ„ he lad heÌ„ in to y e loÌ„de of byhest And in fygure of heÌ„ to al crysteÌ„ men thê° Omne quod calcauerit pestuê° tuuÌ„ erit That is to say Al 's moche loÌ„de as thou myght trede vpon with thy fote of very desyre so here moche shal thou haue in y e loÌ„de of byhest y t is iÌ„ y e blysse of heueÌ„ whaÌ„ thou comest thyder ¶ How Ihesu shal be sought desyred founde Caplm xlvi SEke then that thou hast lost y t thou myght finde it wel I wote who so myght ones haue an iÌ„warde syght a lytyl of that dygnytee that ghostly fayrnes whiche a soule had by kynde and shal haue by grace he sholde lothe dyspyse in his hert al the blysse the lykynge the fayrnes of this worlde as the stynche of a cary on and he shal neuer haue wyl for to doo other dede nyght day sauynge the freylte and the bare nede of y e bodely kynde but besyre mourne praye and seke how he myght come ayen therto Neuertheles in as moche as thou haste not yet seen what it is fully For thy ghostly eye is not yet openyd I shall telle the oone worde for al the whiche thou shalt seke desyre and fynde it for iÌ„ that one worde is al that thou hast lost This worde is Ihesu I meane not this worde Ihesu paynted vpon a walle or wrytten by letters on the boke or fourmyd by lyppes in sounde of the mowthe or feyned in thy herte by traueyle of thy mynde For in thys maner wyse maye a man
of her euen crysten sothely it hyndreth heÌ„ and letteth hem fro the feruour of charyte also fro y e specyal mede whiche they sholde haue in the blysse of heuen for perfyte pouerte and that is a grete losse yf they myght se it For who so myght know ghostly mede how good how precyous and how worthy it is for it is aye lastyng he wolde not for the loue of al erthly Ioye or hauour of al erthly thyng eyf he myght haue it withouten synne lette ne lesse y e lest mede of the blysse of heueÌ„ whiche he myght haue yf that he wolde I speke ferther thaÌ„ I doo But I praye the doo thus as I saye by the grace of god yf thon maye or ony other man who soo wyll For that were a comforte to my herte that yf I may not haue it in myselfe as I saye that I myghte haue it in y e Or in ony other creature whiche hathe receyued more plente of his grace than I But see nowe thenne syth couetyse in the naked grounde letteth a man or a woman soo moche fro the ghostely felynge of y e loue of god howe moche more thenne it letteth and combrethe wordly men wymÌ„en the whiche by al her wyttes bodely besynes nyghte daye studye traueyle how they myght gete ryches plente of worldly good They can none other delyte haue but in worldly thynges ne they wyl not for they seche it not I say no more of heÌ„ at this tyme for in this wrytyng I speke not to hem But this I saye yf they myght see wolde see what they do they sholde not do so ¶ How a man shal knowe whaÌ„ he synneth not in etynge drynkyng whan he synneth venyally whan dedely Caplm lxxii yEt may thouse more in this ymage though it be derke that is flesshly loue to thyselfe in glotenye accidie lechetye Thyse flesshly lykynges makeÌ„ a man ful bestly ferre fro y e inly sauour of y e loue of god fro y e clere syght of ghostly thynges But now sayest thou Syth y e behoueth nedelinges ete is no syn drynke slepe y t may thou not do without lyking therfore y e thynketh thê As vnto this I say y t yf thou kepe iÌ„ etyng or in drynkyng in other nedeful thynges of thy body mesure in thy nede thou receyuest noo more lykynge than kynde askyth And alle this thou doost for ghostly delyte whiche thou felyst in the soule I graunt y e forsoth y t thou then synnest ryght nought therin for then can thou wel ete slepe Sothly withouteÌ„ doubte I am ful ferre fro y e knowyng ferder fro y e werching For to ete I haue by kynde but to cuÌ„ne ete I maye not but by the grace of god Saynt poul had by grace this cunnyng as he sayth hymselfe thus Ubique in oiÌ„bus institutus suÌ„ scio saciari esurire habuÌ„dare penuciaÌ„ pati OiÌ„a possuÌ„ in eo qui me comfortat I am enformed kenned in all thynges For I can huÌ„ger I can ete I can with plente I can with pouerte I maye al in hym y e strenghthyth me \ Saynt austyn sayd tyll our lorde thê° Lorde thou hast teched me y t I sholde take mete as a medycyne Hunger is a syknes of kynde mete is a medicine therto Therfore y e lykyng y e comith with al in asmoche as it is kyndly nedful it is no synÌ„e but whan it passyth into lust into wylful likyng then it is synne And therfore therÌ„lyeth al y e maystry for to cuÌ„ne departe wysely nede fro luste wylful lykyng they are so knyt togyder y e one comyth with y e other so y t it is harde for to receyue that one as y e nede repreue that other as wylful luste y t whiche oft comyth vnder colour of nede Neuertheles syth it is so y t nede is y e grouÌ„de of this y e nede is no syn for be a man neuer so holy hym behoueth to ete drynke slepe therfore y e lust y e lykynge that cometh vnder the colour of this nede passyth this nede is y e lesse syn For a man synneth not dedely comynly in glotenye but yf he be encoÌ„bred with other dedely synnes beforn done then may he y e lyghtlyer synÌ„e dedely in this For it is soth he that chelyth â—ust lyking of his flesshe delytes iÌ„ welfare of mete or drynke as ful reste of his herte that he wolde neuer haue other lyfe ne other blisse but lyue euer in suche lustê of his flesshe yf he might it is no dowte but y t he synneth dedely for he loueth his flesshe more than god But he that lyeth indedely syn of pryde or enuye or suche other he is soo blynded by y e deuyl that for y e tyme he hath no power of his free wyl therfore he may not wel ayenstoÌ„de flesshly lykinges whan they come but falleth down wylfully to hem as a beest doth to caryoÌ„ And in asmoche as he hath no generall wyll before to god pryncipally by cause that he is in dedely syn therfore y e lust of glotenye y t whiche he falleth iÌ„ lyghtly is to hyÌ„ dedely syn for he makith none ayeÌ„stoÌ„dyng general ne specyal But a nother maÌ„ or woman whiche in grace charyte hath alwaye a good general wyl to god in his soule wheder he slepe or wake ete or drynke or what good dede y t he dooth so y t it be not euyl in itself by y t whiche wyl desyre he chesyth god aboue al thyng hath leuer forbere al thyng of y e worlde than wrathe his god for loue of hym This wyl though it be but general it is of so grete vertu bi y e grace of our lorde IhuÌ„ y t yf he fal by freelte in lust in lykyng of mete of drynke or of suche other syknes eyther by excesse of tomoche eting or to ofteÌ„ or to gredely or to lustly delycatly or to sone iÌ„vntyme it saueth hyÌ„ kepith hyÌ„ fro dely synÌ„e And this is soth aslong as he is in charyte by other dedes kepyth his general wyl to al y e he dooth namly yf he knowe amonge his owne wretchydnes crye after mercy be in purpose specyally to ayenstoÌ„de suche flesshly lustes for our lorde is good mercyfull thyse venyal synÌ„es of glotenye he foryeueth ryght sone vnto a meke soule For the styryng y e lykyng of glotenye in asmoche as they are hardest for to flee by cause of nede of y e bodely kynde among al other synÌ„es are moost exscusable leest peryllous And therfore thou shalt not ryse ayenst y e grouÌ„de of this syn as thou shalt ayenst all other synnes \ for y e grouÌ„de of this syn is oonly nede whiche may not be escaped but if thou wylt do
Ihesu whiche is coÌ„fortable deleccable to hem that by the mynde of it they felen hem fedde in her affeccoÌ„n And not onely of y e name but al other maner prayers as the Pater noster the Auee or ympnes or psalmes other deuoute sayenges of holy churche are turned as it were in to a ghostly mirthe swete songe by y e whiche they are coÌ„forted streÌ„gthed ayeÌ„st alsynnes moche releued of bodely desese Of this degree spekith saynt poul thus Nolite inebriari vico sed iÌ„pleamini spÌ„u scoÌ„ loquentes vobis metipÌ„is in ympnis canticis psalmis spuÌ„alibê° cantantes psalleÌ„tes in cordibê° vrÌ„is dnÌ„o Be ye not dronken with wyne but be ye fulfylled of y e holy gost sayenge to yourself in ympnes psalmes gostly soÌ„ges syngynge psalmynge in your hertes to our lord Who so hath this grace kepe he hymself in lownes that he be euer desyrynge for to come to more knowyng felyng of god in the thyrde part of coÌ„templacoÌ„n ¶ Of the thyrde part of contemplacyon Caplm viii THe thyrde part of conteÌ„placion the wiche is perfyte as it may here lyeth both in cognycoÌ„n in affeccoÌ„n That is to say in knowynge in perfyte louynge of god And that is whan a maÌ„nys soule fyrst is reformed by fulhede of vertues to the ymage of IhuÌ„ And afterwarde whaÌ„ he is vysyted he is taken in fro al erthly flesshly affeccoÌ„ns fro vayne thoughtes ymagyninges of al bodely creatures as it were moche rauysshed out of the bodely wyttes And then by y e grace of the holy ghost is illumined for to see by vnderstoÌ„dynge soth fastnes whiche is good ghostly thynges wyth a soft swete breÌ„nynge loue in hym so perfytly that he be rauysshed of his loue so the soule is onyd for the tyme coÌ„formyd to the ymage of the trynyte The begynÌ„ynge of this conteÌ„placoÌ„n may be felyd in this lyf but the fulhede of it is kept into y e blysse of heueÌ„ Of this onynge conformynge to our lord spekyth saynt poul thus Qui adhe â—t deo vnê° spÌ„s eÌ„ cuÌ„ illo that is to say Who so by rauysshynge of loue is fastened to god then god his soule are not two but both one And sothly in thys onynge is y e maryage made betwyxt god and the soule the whiche shal neuer be broken ¶ Of the twynÌ„ynge of the iii part of conteÌ„placoÌ„n fro the ii part of the praysynge therof CaplmÌ„ ix THe other part may be callyd brennynge loue in deuocyon this breÌ„nynge loue in conteÌ„placyon y â— is lower this is y e hyer that is swetter to the bodely felynge this inwardly felynge better to the ghostly felynge For it is more iÌ„warde more worthy more ghostly more wondful for this is verely a tastyng so lytyl as is a ernest of the syght of heuenly ioy not clerly but half in derkenes the whyche shal be fulfylled openly clered in the blysse of heuen as saynt poulsayth Uide mê° nuÌ„c ê‘ spclm iÌ„ enigmate tuÌ„c auteÌ„ videbimê° facie ad facieÌ„ We see now god by a myrrour as it were in a derknes but in heuen shal we see opeÌ„ly face to face This is the illuminacoÌ„n of vnderstondynge in delytes of louynge as dauid sayth in the sawter Et nox illuÌ„inacio mea in delicus meis My nyght is my lyght in my delytys The other part is mylke for chyldren this is hole mete for perfyte men the whiche haue wittes assayde to knowe good fro euyl as saynt poul sayth ê‘fectorumeÌ„ solidê° cibus qui heÌ„nt seÌ„sus exercitatos ad discrecoÌ„em boni mali The werkynge of the ful vse of this yefte may no maÌ„ haue but he be fyrst refourmed to y â— lyknes of IhuÌ„ by fulhede of vertues Ne there maye no man lyuynge in dedely flesshe haue it contynuelly in his fulhede and in the ouerpassynge but by tymes whan he is vysyted And as I conceyue by the wrytynge of holy men it is a fulshort tyme for soone after he falleth in sobyrte of â—odely felynge and all this werke makyth charyte Thus as I vnderstonde sayth saynt poul of hymselfe Siue excedimus deo siue sobrâ— sumus vobis caritas xpÌ„i vrgit nos Whether we ouer passe oure bodely wyttes to god in conteÌ„placoÌ„n or we are more sobyr to you in bodely felynge the charyte of cryst streyneth vs. Of this part of conteÌ„placoÌ„n of reformynge to god spekyth saynt poule opeÌ„ly thus Nos auteÌ„ reuelata facie glaz dnÌ„ispeclamÌ„ transformati in candeÌ„ ymagineÌ„ a claritate iÌ„ claritateÌ„ taÌ„quamm a dnÌ„ispÌ„u And this is thus moche for to say Saynt poule in y e persone of hymself of perfyte men sayth thê° We fyrst reformed by vertues the face of our soule vnheled bi openynge of the ghostly eye beholden as in a myrrour heueÌ„ly ioye ful shapyd onyd to the ymage of our lorde fro clerete of fayth into clerete of vnderstoÌ„dynge or els fro clerete of desyre in to clerete of blessed loue al thys is wrought of the spyryte of oure lorde in a mannys soule as saynt poule sayth Thys part of conteÌ„placoÌ„n god ye uith where y t he wyl to leryd to lewde to men to wyÌ„ men ocupyed iÌ„ prelacye to solytary also But it is specyal not comyn and also though a maÌ„ whyche al his lyf is actyf haue the yeft of it by a specyal grace neuertheles the fulnes of it may no man haue but he be solytary in lyfe conteÌ„platyf ¶ How y e shewynge to the bodely wyttes and the felynge of hem may be bothe good and euyl Ca. x. BY this y â— I haue sayd may thou soÌ„what vndstonde that vysyoÌ„s or reuelacyons of ony maner of spyryte in bodely aperynge or in ymaginynge slepynge or wagynge or els ony other felynge in the bodely wyttys made as it were ghostly other in sownynge of ere or sauerynge in the mouth or smellynge at y e nose or els ony seÌ„syble hete as it were fyre glowynge warmynge y e breste or ony other parte of the body or ony other thynge y t may be felyd by bodely wytte thoughe it be neuer so confortable lykynge they ben not very coÌ„teÌ„placoÌ„n ne they beÌ„ but syÌ„ple secuÌ„dary though they ben good in rewarde of ghostly vertues of this ghostly knowyng louyng of god But al suche maner of felyng may be good wrought by a good auÌ„gel and they may be deceyuable wrought by a wycked auÌ„gel WhaÌ„ he traÌ„sfyguryth hym in to an auÌ„gel of lyght Wherfore syth they may be both good and euyl it semeth wel they are not y e best For wite thou wel y t the deuyl may whaÌ„ he hath leue feyne of bodely felynge the lykenes of y e same thynges the whiche a good auÌ„gel may werke For ryght as a good auÌ„gel comyth with lyght so can the deuyl And so of y â— other wyttê who so had felid
hert yf thou myght for it is soth no lees And then thou shal desyre nyght day after thy myght for to come as nere as thou mayst to y e state whiche thou haste take trowynge stedfastly that it is best to the by the mercy of god for to traueyle in And though it be soo that thou may not come to the fulhede of it here in this lyfe y t thou myght be in the begynnynge of it trust sykerly for to haue the fulhede by the mercy of god in the blisse of heuen For sothly that is my lyf I fele me so wretched so fraile flesshly so ferre fro true felyng fro that y u I speke that I caÌ„not ellys but crye mercy desyre after as I may with an hope y t our lorde wyl brynge me therto in the blysse of heuen Doo thou so beter after that god yeuyth y e grace The felynge of this lownes shal put out of thyn hert vnshylful beholdynge of other menÌ„es dedes and it shal dryue the hooly to beholde thyselfe as there were no man lyuynge but god and thou And thou shalde me holde thyself more vyle more wretche thaÌ„ is ony creature y t beryth lyf that vneth shal thou suffre thyself for the gretnes noÌ„bre of synne fylthe that thou shal fele in the Thus behouyth y e for to fele soÌ„tyme yf thou wylt be very meke For I telle the sothly yf thou wylte be truely meke thou shalt thynke a venyal synne in thiself more greuous paynful to the and greter be in thy syght somtyme than grete dedly synnes of other men This is soth to the yf thou wyl be conteÌ„platyf for this skyl That thynge the whiche putteth the soule or lettyth it moost fro the felynge knowyng of god oweth to be moost greuous paynful to y e But a venyalsynne of thyself lettyth the more fro the felynge perfyte loue of Ihesu cryst than other mannes synne may doo be it neuer so moche Semeth it then that thou sholde more aryse in thyn owne hert ayenst thiself for to hate and deme in thyself all maner of synne whiche lettyth the fro the syght of god more than ayenst y t defawtes of other men For yf thyn hert be clene of thyn owne synnes sothly the synnes of al other men sholde not dere the. And therfore yf thou wyl fynde rest here in the blysse of heuen after the couÌ„seyle of one of the holy faders say euery day what am I and deme thou no man ¶ Who sholde blame mennes defawtes deme hem who not Caplm xvii BUt now seest thou how may this be syth it is a dede of charyte for to blame men of her defawtes and for to deme hem for her amendynge it is a dede of mercy As to this I answere as me thynkith that to the or to ony other the whiche hathe state and purpoos of lyfe contemplatyf it falleth not for to leue the kepynge of hemselfe and for to beholde and to blame other men of her defawtes but yf it were full grete nede soo that a man sholde perysshe but yf thou blamyd hym But y e men whiche are actyf and haue soueraynte cure ouer other as prelates curates suche other they are â—ounde by theyr offyce by way of charite for to see and seke and deme ryghtfully other mennes desawtes Not of desyre and delyte for to chastyse hem but oonly for nede with drede of god in his name for loue of saluacyon of her soules Other men that are actyf and haue no cure of other men they are bounde for to blame other men of her defawtes by the way of charyte onely that whan the synne is dedely and it maye not well be corrected by none other man and whaÌ„ he trowyth that he the sooner sholde be amended by his vndertakynge Els it is beter that we cesse That this is soth it semyth by saynt IohnÌ„ whiche helde the state of contemplatyf lyf saynt peter whiche had the state of actyflyf WhaÌ„ our lorde in his laste sowper wyth hys dyscyples at the preuy stirynge of saynt peter to saynt IohnÌ„ tolde saynt IohnÌ„ how Iudas sholde bytraye hym sa yt IohnÌ„ tolde it not to saynt peter as he askid but he turned hym and layed his hâ—ed vpon cryst is breest and was arauysshed by loue in to contemplacyon of goddis priuytees And soo medefully to hym that he forgate both Iudas and saynte peter in tokenynge and techynge to other men whiche wolde be cuotemplatyf that they sholde dyspose hem to doo the same ¶ Why men sholde worshyp other and low hemself in her owne herte vnder al other Caplm xviii THen seest thou here somwhat that thou shalt nother deme other men ne conceyue ayenst hem wylfully none euyl suspycyon but thou shalt loue hem ne see thou no defawte in hem and worshyp hemiÌ„ thy hert suche as ledeth in the worlde accyflyt and suffren many triâ—ulacyons temptacyons whiche thou sittinge in thy hous felyst nought of And they haue ful moche traueyle disese for her owne other mennes sustynaunce and many of hem had well leuer serue god yf they myght as thou doost in bodely rest And neuertheles they in her worldly â—esynes flee many synnes the whiche yf thou were in her state thou sholdest falle in and they do many good dedes whiche thou cowde not doo It is no doubt that many done thus whiche they ben thou wost not \ And therfore thou shalt worship al sette hem in thy herte all aboue the as thy souerayns and cast the downe vnder her fete that thou be vylest lowest in thyn owne syght for it is noo drede ne noo peryl to the how moche thou may lowe thyself bynethe al other though it were so that in goddis syght thou haddest more grace than ony other But it is peril to the to hye the lyft thiself in thy thought wylfully aboue ony other man thoughe he were the moost wretche or the moost synful cayâ—yf that is in erthe For our lorde sayth Qui se huliat exaltabitur et qui exaltat huliatur Who so hyeth hymself he shal be lowed who so lowyth hymself he shal be hyed This part of mekenes the behoueth for to haue in thy begynnynge and by thys by grace shal thou come to the fulhede of it soo of all other vertues For Who so hath one vertue he haâ—h al other vertues Asmoche as thou hast of meknes somoche as thou hast of charyte of pacyence of other vertues though they ben not shewed outwarde Be then besye to gete mekenes holde it for it is the fyrste the last of al vertues It is the fyrst for it is the grounde as â—aynt austyn sayth If thou thynke for to bylde an hye house of vertues ordeyne y t fyrst a depe grouÌ„de of mekenes Also it is the last for it is kepynge sauynge of all other vertues
ghostly fyre as is y t loue of god brenneth wasteth al flesshly loues lykynges in a mannes soule And this fyre is stokyn in my bones as the ê“phete sayth of hymselfe That is for to say This loue fulfyllyth y e myghtes of my soule as mynde reason and wyl of grace ghostly swetnes as marow fyllyth ful y e bone y t within and not wihout in the wyttes Neuertheles it is so myghty within y t it smyteth out in to the body makyth all the body quake tremyse It is so fer fro the bodely kynde so vnkouth y t he can no skyll on it may not bere it but falleth falleth downe as the prophete sayth And therfore our lorde temperith it withdraweth the feruour suffreth the hert to falle in to a sobyrte of more softnes who can pray thus oft he spedeth soone in his traueyle He shal gete more of vertues iÌ„ a lytyl tyme thaÌ„ some man without this or a nother as gode shal gete in long tyme. for al the bodely penaunce y t he myght doo \ And who hath this it nedeth not for to charge y e bodely kinde with more penauÌ„ce thaÌ„ it berith yf he haue it oft ¶ Of the thyrde maner of prayer that is onÌ„ly iÌ„ y e herte without speche outwarde Caplm xxxii THe iii. maner of prayer is onÌ„ly in the hert without speche by grece reste softnes of y e bodi of the soule A clene hert hym behoueth to haue that shall pray wel thus For it is of suche men wymÌ„en that by longe traueylle bodely ghostly or elles by suche sharpe smytynges of loue as I haue before sayd comen into rest of speryte so that her affeccyoÌ„ is tourned in to ghostly sauour that they mowenygh contynuelly praye in her hert and loue prayse god withouut grete lettyng of temptacyons or of vanytees as I haue before sayd in the seconde part of contemplacyon Of this maner of prayer sayth saynt poule thus Nam si orem lingua spiritus meus orat mens autem mesine fructu est Quidergo Orabo et spritu orabo mente psallam spiritu psallam mente That is to say yf I pray with my tonge by the wyl of spyryte by traueyle the prayer is medeful but my soule is not fedde For it felyth not the fruit of ghostly swetnesse by vnderstondyng What shal I then do sayd saynt poul And he answeryth sayth I shal praye by traueyle desyre of the spyryte And I shal praye also more inwardly in my spyryte without trauayle in ghostly sauour swetnes of the loue y e syght of god by the whiche syght felyng of loue my soule is fedde Thus as I vnderstonde saynt poul cowde praye Of this maner of prayer speketh our lorde in holy wrytte by fygure thus ¶ Ignis in altari meo semê‘ ardebit cotidie sacerdos surgens mane subiciet ligna vt ignis noÌ„ extinguatur This is for to saye The tyre of loue shall euer be lyght in the soule of a deuoute clene man or woman the whiche is the awter of our lorde And they prest shal euery day at morne laye to styckes norysshe the fyre That is to say This maÌ„ shal by holy psalmes clene thoughtes feruent desyre norysshe the fyre of loue in his hert that it goo no tout in ony tyme This test our lorde yeuyth to some of his seruantes as it were a reward of her trauayle and a shadowe of the loue whiche they shal haue in y e blysse of heuen ¶ How men sholde do that beÌ„ traueyled with vayne thoughtes iÌ„ her prayers Ca. xxxiii BUt now seest thou that I speke ouer hye to the in this maner of prayer for it is no maystry to me for to saye it for it is no mastry to me sayest that thou canst not praye thus deuoutly ne so holy in hert as I speke of For whan thou woldest haue y e mynde of thyn hert vpwarde to god in thy prayer thou felyst so many thoughtes in vayne of thyn owne dedes before doon or what thou shalt do of other meneÌ„s dedes and suche many other lettyng taryengne so y â— thou mayst nother fele sauour ne rest ne deuocyoÌ„ in thy sayeng and oft sythes the more thou trauaylest to kepe thyn hert the ferder it is fro the the harder somtyme fro the begynnyng to the laste ende that the thynke it is but lost al that thou doost And vnto this that thou sayest that I speke to hye to the of prayer I graunt wel that I speke otherwyse than I can or may do Neuertheles I say it for this entent that thou sholdeest knowe how we ought to pray yf we dyde well And sythen we may not do so that we knowe thenÌ„e our feblenes mekely and crye god mercy Our lorde bad thus hymself whan he sayd â—Diliges dnÌ„m deuÌ„ tuuÌ„ ex toto corde tuo ex tota aiÌ„a tua exoriÌ„bê° viribus â—uis Thou shalt loue god of al thyn hert al thy soule all thy myght It is Impossible to ony man for to fulfylle thys byddyng so fully as it is sayde lyuynge in erche And yet neuerthekes our lorde bad vs for to loue so for this entenct as sainte bernarde sayth that we sholde knowe therby our feblenes and thenne mekely crye after mercy and we â—hal haue it Neuertheles I shal telle the as me thynketh in this askynge what thou shalt praye make thyn entent thy wylle in the begynnyng as hole and as clene to god as thou mayst shortly in thy mynde thenÌ„e begynÌ„e do as thou mayst And though thou be neuer somoche letted ayents thy fyrst wyl be not adrad ne to angry wyth thyself ne inpacyent ayents god that he yeueth the not the sauour of ghostly swetnes with deuocyon as y e thynketh that he yeueth to other creatures But see therby thyn owne feblenes bere it easely holdyng in thyn owne syght thyn owne prayer feble as it is with mekeness of herte trustyng also sykerly in the mercy of our lorde that he shal make it good profytable the more than thou knowest or felest For wyte thou wel that thou arte excused of thy dette thou shalt haue mede for it as for an other good dede y t thou doost in charyte though thyn hert were not therupon in the doynge Therfore do that longeth to ye. and suffre our lorde to yeue what he wyl and teche hym not And though thou thinke thyself recheles necligent as thou were in grete defawte for suche thynges Neuertheles yet shalt thou for this defawte al other venyals whiche maye not be eschewed in this wretthyd lyf lyft vp thyn hert to god knowlegyng thy wretchydnes cry mercy with a good trust of foryeuenes stryue no more therwith ne hange no longer therupon as thou woldest by mastry not fele suche wretchydnes Leue
oute of charyte fynde hym But I meane Ihesu cryst that blessyd persone god and man sonne of vyrgyn mary whom this name betokenith that is al goodnes endles wisdom loue and swetnes thy Ioy. thy worshyp and thyn euerlastyng blysse thy god thy lorde and thy saluacyon Thenne yf it be so thou seleâ—t a grete desyre in thyn hert to Ihesu eyther by mynde of this name Ihesu or by mynde and sayeng of ony other worde or in prayer or in ony dede y â— thou doost whiche desyre is somoche that it putteth oute as it were by strength al other thoughtes and desyres of y e worlde of the flesshe that they maye not reste in thyn herte Then sechest thou wel thy lorde Ihesu And whaÌ„ thou felyst this desyre to god to Ihesu al is one holpen and comforted by a ghostly myghte in somoche that it is tourned in to loue affeccion ghostely sauour swetnes In to lyght and knowynge of sothfastnes so moche that for the tyme the poynt of thy thought is set vpoÌ„ no thynge y t is made Ne is felyth no styrynge of vayn glory ne of itselfe nother ne none other euyl affeccyon for they mow not appere that tyme But onÌ„ly is enclosed rested softed enoynted in Ihesu thenne hast thou somwhat of Ihesu Not hym as he is but a shadowe of hym For the better that thou fyndest hym the more shalt thou desyre hym Then by what maner prayer or medytacyon or occupacyon that thou maye haue grettest clennest desyre to hym haue moost felyng of hyÌ„ by y e ocupacyoÌ„ thou sechest hym best best fyndest hym Therfore yf it come to my mynde as it were askynge what hast thou loste what sechest thou Lyfte vp thy mynde the desyre of thy hert to IhuÌ„ cryst though thou be blynde nought may see of his godhede And say y â— hyÌ„ hast thou lost hym wolde thou haue no thynge but hym to be with hym where he is None other Ioye none other blysse in heueÌ„ ne in erth but hym And though it be so y t thou fele hym in deuocyoÌ„ or in knowyng or in ony other yefte what y â— it be rest not there as thoughe thou had dest fully founde Ihesu But for yete y â— y â— thou hast fouÌ„de And alway by desyryng after Ihesu more more for to fynde hym better as thoughe thou haddest ryght nought fouÌ„de in hym for wyte thou wel what y t thou felyst of hym be it neuer so moche ye though thou were rauysshed in to the thyrde heueÌ„ with poul yet hast thou not founde Ihesu as he is in his Ioye Know thou or fele thou neuer so moche of hym he is yet aboue it therfore yf thou wol fully fynde hym as he is in y e blysse of louyng cease thou neuer whyle thou lyuest ne of ghostly desyrynge ¶ What profyte it is to haue the desyre of Ihesu Caplm xlvii SOthly I had leuer fele haue a sothfast desyre a clene in myn hert to my lorde Ihesu crist though I see ryght lytyll of hym with my ghostly eye than â—or to haue without this desyre al â—odely penauÌ„ce of all men lyuing al vysyons or reuelacyons of auÌ„gel sapperyng songes sowninges sauours smelliÌ„ges brenÌ„inges ony lykynges or bodely felynges And shortly for to say or al y e Ioy of heueÌ„ of erthe whiche I myght haue without this desyre to my lorde IhuÌ„ Dauyd the prophete felte as I saye as I vnderstoÌ„de whan he sayd thê° Quid enim michi est iÌ„ celo ate quid volui super terraÌ„ Lorde what thynge is to me in heuen or what wolde I without y e aboue erth As yf he had sayd thê° Lorde IhuÌ„ what heuenly Ioy is lykyng to me without desyre of y â— whyles I am iÌ„ erth or without loue of y â— wheÌ„ I come to heueÌ„ as who say ryght none TheÌ„ yf thou wyl fele oni thyng of hyÌ„ bodely or ghostly coueyâ—e not but for to fele sothfastly a desyre of his grace of his mercyfyl preseÌ„ce y t y e thynketh y â— thyn hert may fynde none other rest iÌ„ no thyng but in hyÌ„ Thus coueyted dauid whaÌ„ he sayd thê° CoÌ„cupiuit anima mea desiderare iustificaciones tuas iÌ„ omÌ„e teÌ„pore Lorde my soule coueyted y â— desyre of thy ryghtwysnes iÌ„ euery tyme Seke theÌ„ as dauid dyde desyre by desyre And yf thou may fele by thy desyre in prayers iÌ„ medytacoÌ„ns y e homely presence of IhuÌ„ crist in thy soule bynde thyn hert fast therto y â— it fal not therfro And yf thou stoÌ„ble that thou may soone fynde hym ayen ¶ Where with what thynge IhuÌ„ shal be sought founde Caplm xlviii SEke then IhuÌ„ whoÌ„ thou hast lost He wyl be sought he may then soÌ„what by founden for he sayth hymself Omnes qui querit inueniet Euery maÌ„ y â— sechyth shal fynde The sekyng is traueylous but the fyndyng is blysful Do therfore after y e counseylle of y e wyse man yf thou wyl fynde hyÌ„ Si quesieris quasi pecuniaÌ„ sapienciaÌ„ sicut thesauruÌ„ effoderis illaÌ„ tunc intelliges timoreÌ„ dnÌ„i scieÌ„ciaÌ„ inuenies If thou seke wisdoÌ„ y â— whiche is IhuÌ„ as syluer golde deluest depe ther after thou shalt fynde it The behouyth for to delue depe iÌ„ thyn hert for therin he is hylde cast out ful cleÌ„ly alloues lykynges sorowes dredes of al erthly thynges so shalt thou fynde wysdoÌ„ IhuÌ„ Be thou then lyke to y e womaÌ„ of y e gospel of y â— whiche our lorde sayth thê° Que mulieâ— habens dragmas deceÌ„ c. what woman is yt. y â— hath lost a drame y t she ne wyl lyght a lantern cast her hous vp so downe seche tyll she fynde it As who saye none And whan she hath fouÌ„den it she calleth her frendes sayth to heÌ„ thus Makyth myrth wyth me melodye for I haue fouÌ„den the drame y t I had lost This drame is IhuÌ„ y t thou hast loste And yf thou wylte fynde hyÌ„ lyght vp a laÌ„tern y t is goddes worde as dauyd sayth Lucerna pedibm meis verbuÌ„ tuuÌ„ Lorde thy worde to my fete is a laÌ„tern By this lantern shalt thou see where he is how thou shalte fynde hyÌ„ And yf thou wylte thou may with this lyght vp an other lantern y t is the reasoÌ„ of thy soule For as our lorde â—ayth Lucerna corporis tui est oculê° tuus The laÌ„terne of thy body is thy bodely eye Ryght so may be sayd y t y e lantern of thy soule is reasoÌ„ by y e whiche y t soule may se al ghostly thiÌ„ges By this laÌ„tern may thou fynde IhuÌ„ y t is soth yf thou holde vp the lantern fro vnderneth the busshel as our lorde sayth Nemo accendit lucernaÌ„ poniteaÌ„ sub mo diâ— sed super candelabruÌ„ There is
haue mede for his good traueyle in the ayenstondynge And y t is a curtesye of oure lorde graunted to al those whiche arne specyally his seruauÌ„tes more homly of his courte as are al those y t for his loue forsaken in a good true wyl al worldly al flesshly syn euen heÌ„ holy body soule vnto his seruyse her myght her cuÌ„uyneg As done principally ancres encluse true relygous the whiche for the loue of god saluacyon of her soules entren in to ony relygyon approued by holy chyrche Or elles yf it be so y t they entreÌ„ fyrst for a worldly cause as for her bodely sustenaunce or for some other suche yf they repent heÌ„ tourne it in to a ghostly cause as for the seruyce of god Thyse as loÌ„ge as they kepe this wyll pursue it as they may vpon her freelte are true relygyous Also what maÌ„ or womaÌ„ y t he be in what degree he be in holy chyrche preste clerke or lewde man wydowe or mayden or wyf y t wyl for the loue of god saluacyoÌ„ of his soule forsake al y e worshippes lykynges of this worlde in this worlde in his hert truly fully betwyx god hym al wylful besynes erthly thynges to the bare nede And offre his wyl enteerly for to be his sernaunt vpon his myghte by deuoute prayers holy thoughtes with other gode dedes that he may do bodely ghostly kepith his wyl hole to god stedfastly Al thyse arne specyally goddes seruauÌ„tes in holy chyrche And for this good wyl good purpoos y t they haue of the yefte of god they shall encrese in grace in charyte here lyuynge And they shall haue for thys specyal wyl a specyal mede in the blysse of heuen before other chosen soules whiche offred not hooly her wyll her body to goddes seruyce neyther openly ne pryuely as they dyden Al thyse whiche I calle goddis seruauntes of his courte more specyall yf they by freelte by vncunnynge whan they fele suche styrynges of vayn glory for the tyme delyten therin perceyuen it not for her reason her wytte is letted by the lykynge y t they fele that it may not see this styryng They syn not dedely in this lykyng of vaynglory For y t wyl y t they haue generally sette in her herte before to plese god for to forsake al maner of syn yf they knewe it kepyth heÌ„ here in suche styrynges in al other that comen of freelte that they synne not dedely And shal kepe as long as y e grunde of that wyl is kept hole ¶ How dyuers states in holy chyrche shal haue dyuâ—rs medes in heuen And of two specyal medes in heuen Capitulum lxi ANd ouer this I say more in comforte of the al other hauyng the state of anker incluse and al so by grace of god in comforte of hem all that enter ony relygyon approued in holy chyrche that al those y t by y e mercy of our lorde shal be saaf they shall haue a specyal mede a singuler worshyp in the blysse of heuen for her state of lyuynge before other soules that had not y e state in holy chyrche though they ben neuer soo holy whiche worshyp is better than al the worshyp of this worlde withouten comparysoÌ„ For yf thou myght se what it were thou woldest not for the worshyp of this worlde yf thou myghtest haue it withouten synne chaunge the state eyther of anker or of relygyous ne lese that synguler mede in y e blysse of heuen whiche mede is callyd Accydental mede Neuertheles that other men mystake not thys that I saye Therfore I shal saye it more opeÌ„ly Thou shalte vnderstonde that there are two medes in the blysse of heuen whiche our lorde gyuen to choseÌ„ soules The tone is souereyne and pryncypall As is louyuge and knowyng of hym after the mesure of charyte yeuen of god to a soule lyuynge in dedely flesshe This mede is beste and souereyne for it is god hymself And it is comyn to all the soules that shollen be saaf in what state or degree that they ben lyuynge in holy chyrche more or lesse after the quantite y e mochenes of her charyte in his lyf what degre he be in For he y e most loueth god in charete he shall haue mooste mede in the blysse of heuen For he shal moost loue god and knowe hym that is the souereyne mede And as for this mede it shal falle that some maner of man or woman as a lorde or a lady knyght or squyre machaunte or plough man or what degree he be in man or woman shal haue more mede than some preste or frere monke chanon or anker incluse And why Sothly for he loued god more in charyte An other mede there is that is secundary whiche our lorde gyueth for specyall good dedes that a man dooth wylfully ouer that he is bouÌ„den to Of thre dedes pryncypal doctours of holy chyrche maken mynde Of marterdome prechynge and manhode Thyse thre werkes as for an excellence in as moche as they passen al other shal haue specyal mede whiche they callen aureole And that is nought elles but a synguler worshyp and specyal token ordeyned of god in rewarde of y e specyal dede byfore other men that dyde not soo ouer the souereyne mede of loue of god whiche is comyn to hym and to al other Ryght soo it is of al other specyal good dedes the whiche yf they ben done sothfastly arne specyally acceptable to the syght of god and in y e dome of holy chyrche they arne excellent As arne enclosynge of ankers doon by y e auctoryte of holy chyrche Also entryng iÌ„ to ony relygyon approued And the streyghter that the relygyon is the more excellent is the dede in the dome in holy chyrche Also after thyse and byneth thyse the takyng of the order of preste eyther for cure of mennes soules and for to mynyster the sacramentes of holy chyrche Or elles for synguler deuocyon to pleyse god profyten her eueÌ„ crysten by the sacryfyce of the precyous body of our lorde IhuÌ„ cryst Sothly they arne specyal dedes excelleÌ„t openly shewed in the dome of holy chyrche and in y e syght of our lorde whan they arne done sothfastly for god they arne excellent and they shullen haue specyal mede eche man in his degree in the blysse of heuen The state of bysshop prelate is abouen al thyse dedes as for this accydentall mede That this is sothe it semyth by holy wrytte where it sayth thus in the prophete Danyel Tu autem vade ad tempus perfinitum et requiesces et stabis in sorte tua in fine dierum This is for to saye thus moche The auÌ„gel whan he had shewed to Danyel the pryuytees of god he sayd to hym thus Goo thou to the reste of thy bodely dethe and thou shalt stonde in thy sorte
the .ii. boke ¶ That a man is the ymage of god after the soule not after the body Caplm primum ¶ Howit neded to mankynde y e oonly thorough y e passyoÌ„ of cryste it sholde be restored refourmed y â— was for shape by the fyrste synne Caplm ii That the Iewes paynyms also fals crysten men beÌ„ not refourmed effectually thorough the vertue of y e passyon for her owne defawte Caplm iii Of two maner refourmynges of this ymage one iÌ„ fulnes another in fayth Caplm iiii That refourmyng in party is iÌ„ two maners one in fayth another in felynge CaplmÌ„ v. That thorough the sacrament of baptym y t is grounded in the passyon of cryst this ymage is refourmed fro orygynal synne CaplmÌ„ vi That thorough the sacrament of penaunce y t stondeth in contrycyon confessyon satysfaccyon this ymage is reâ—ourmed fro actual synne CaplmÌ„ vii How in y â— sacrament of baptym of penauÌ„ce thorough a pryue vmperceyuable werchynge of y e holy ghost this ymage is reâ—ourmed thouÈe it be not seen ne felt ca. viii That we sholde by leue stedfastly refourmyng of this ymage yf our coÌ„science wytnes to vs a ful forsakynge of syn a true tournyng of our wyl to gode lyuyÌ„g \ ca iâ— That al y e soules y t lyuen mekely in y e fayth of holy chyrche haue her fayth quyckened in loue charyte ben refourmed by this sacrament though it be so y t they maye not fele y e specyal gyfte of deuocyon or of ghostly felynge Capitulum x. That soules refourmed neded euer to fyght to stryue strongly ayenst y t styrynges of synne whyle they lyuen here And how a soule maye knowe whan it assentyth to styrynge whan not CaplmÌ„ xi That this ymage is bothe fayr foule whyle it is iÌ„ this lyfe here though it be rofourmed of dyuersyte of felynges pryuely had bytwene thyse soules y â— ben refourmed other that ben not CaplmÌ„ xii Of thre maner of men of y e whiche some ben not refourmed some ben refourmed onÌ„ly in fayth some in fayth in felynge CaplmÌ„ xiii How meÌ„ y â— ben in syn forshape heÌ„self into dyuers bestes lyknes they ben callyd y e louers of this worlde xiiii How louers of this worlde vnable heÌ„ in dyuers maners to y e refourmyng of her owne soule CaplmÌ„ xv A lytyl counceyle how louers of this worlde sholden do yf they wyll be refourmed in her owne soule byfore her partyng hens CaplmÌ„ xvi That refourmyng in fayth in felyng maye not sodenly be goten but by grace moche bodely ghostly traueyle in lengthe of tyme CaplmÌ„ xvii The cause why so fewe soules in rewarde of y e multytude of other comyth to this refourmynge in fayth in felynge CaplmÌ„ xviii Another cause also of y e same how wylful bodely customes indiscretly rewarded vsed somtyme hyndreth soules fro felyng of more grace CaplmÌ„ xix How that without moche bodely ghostly besynesse without moche grace mekenesse soules may not be refourmed in felyngne be kepte theriÌ„ after they come therto CaplmÌ„ xx An entree how a soule shal haue her in meanyng werchyng that wol come to this refourmynge by ensample of a pylgryme goynge to Ierusalem And of two maner of mekenesse CaplmÌ„ xxi Of taryeÌ„ges a teÌ„ptacyons y e soules felen by her ghostly enmyes in her ghostly knowyng goyng to IerusaleÌ„ of remedyes ayenst hem CaplmÌ„ xxii Of a general remedy ayenst wycked styrynges paynful taryenges y e fallen to her hertes of the flesshe of the worlde of the fende CaplmÌ„ xxiii Of an enyl daye a good nyght what it meanyth and how y e loue of y e worlde is lykned to an euyl daye y e loue of god to a good nyght Caplm xxiiii How y â— the desyre of Ihesu felte in this lyghtsome derknes sleeth al styrynges of synne ableth the soule to perceyue ghostly lyghtnynges fro the heuenly Iherusalem that is Ihesu CapÌ„lm xxv How a man shal knowe false illuminacyons feyned by y e fende fro y e true lyght of knowynge y e comyth out of Ihesu by what tokens CapÌ„lm xxvi How grete profyte it is to the soule to be brought thoroughe grace in to lygtsome derkenesse how a man shal dyspose hym yf he wyl come therto CapmÌ„ xxvii That in refourmyng of a soule the werkyng of our lorde Ihesu is departed in to foure tymes y â— is callyng ryghtyng magnyfyeng gloryfyenge CaplmÌ„ xxviii How it fallyth soÌ„tyme y e soules begynnyng perfytyng in grace seme to haue more loue as by outwarde tokens than some haue that ben perfyte yet it is not so in soth within CaplmÌ„ xxix On what maner a man shal haue knowyng of his owne soule how a man sholde sette his loue in Ihesu god man one persone CaplmÌ„ xxx How this manere of spekyng of refourmyng in felyng of a soule shal be take on what wyse it is refourmed how it is founde in saynt poules wordes CaplmÌ„ xxxi How god openyth y e Inner eye of y e soule to se hym not al at ones but by dyuers tymes of thre maner of refourmynge of a soule by ensample CaplmÌ„ xxxii How IhuÌ„ is heueÌ„ to y e soule and why he is called fyre Capitulum xxxiii Of two maners of loue fourmed vnfourmed what it meaneth how we ben beholde to loue IhuÌ„ moche for our makyng but more for our ayenbyenge but alther most for our sauyng thrugh y e yeftes of his loue xxxiii How y â— some soule loueth Ihesu by bodely feruours by her owne manly affeccyons y e ben styred by grace by reason And how some louen Ihesu more restfully by ghostly affeccyons oony styred In warde thorough specyal grace of the holy ghost CaplmÌ„ xxxv That the yefte of loue amonge al the yefter of Ihesu is worthyest moest profytable And how Ihesu dooth al y â— is wel done in his louers onÌ„ly for loue how loue makyth the vsyng of al vertues al good dedes lyght eesy Capitulum xxxvi How loue thorugh gracyous beholdyng of Ihesu â—leeth al styrynges of pryde makyth y e soule for to lese sauour delyte in al erthly worshyp CaplmÌ„ xxxvii How loue sleeth all styrynges of wrath enuye softly refourmyth in the soule the vertues of pees pacyence of perfyte charyte to his euen crysten as he dyde specyally in the appostles CaplmÌ„ xxxviii How loue sleeth couetyse lechery gloteny sleeth the flesshly sauour delyte in al the fyue bodely wyttes softly and easely thorough a gracyous beholdyng of IhuÌ„ Capitulum xxxix What vertues graces a soule receyueth thorugh openyÌ„g of y â— Inner eye in to the gracyous beholdynge of IhuÌ„ And it maye not be goteÌ„ onÌ„ly thorugh manÌ„es traueyle but thorugh specyal grace traueyle also CaplmÌ„ xl How specyal
god For some maye be true and some may be feyned as I haue sayd before ¶ How this maner of spekynge of refourmyng in felinge of a soule shal be take And on what wyse it is refourmed and how it is founde in saynt poules wordes CaplmÌ„ xxxi NOw I haue sayd to the a lityll of refourmynge in faythe and also I haue towched to the a lityll of the forth goynge fro that refourmynge to the hygher refourmyng that is in felynge Not in that entent that I wolde bi thyse wordes sette goddis worchyng vnder a lawe of my spekinge As for to saye thê° worcheth god in a soule and none other wyse Nay I meane not soo But I saye after my symple felinge that oure lorde worcheth thus in some creatures as I hope And I hope well that he worcheth other wyse also that passyth my witte and my felinge Neuertheles whether he worche thus of other wyse by sundry meanes in lenger tyme or shorter tyme wyth moche traueyle or lityl traueyle yf all come to one ende that is to the perfyte loue of hym thenne it is good ynoughe For yf he wol yeue one soule on one daye the full grace of contemplacyon and with oute ony traueyle as he well maye as good is that to that soule as yf he had be examined pynyd mortyfyed and purifyed twenty wynter And therfore vpon this maner wise take in my sayenge as I haue sayd and naÌ„ly as I thynke to saye For now by the grace of our lorde Ihesu shall I speke a lytyll as me thynketh more openly of refourmyng in felynge what it is and how it is made and whyche are ghostly felynges that a soule receyueth Neuertheles fyrste that I take not this maner of spekynge of refourmyng of a soule in felynge as feynyng or fantasye therfore I shall grounde it in saynt poullis wordes where he sayth thus Nolite conformari huic seculo sed reformamini in nouitate sensê° vestri That is ye that are thrugh grace refourmed in fayth conforme you not hensforwarde to the maners of the worlde in pride in couetyse and in other synnes but be ye refourmed in newehede of felynge Loo here thou maye see that saynt poul spekyth of refourmynge in felinge And what that newe felinge is he expowneth in a nother place thus Ut impleamini in agnicione voluÌ„tatis eius in omni intellectu et sapiÌ„a spirituali That is we praye god that ye maye be fulfylled in knowinge of goddis wyll in all vnderstondynge and in all maner ghostly wysdom This is refourmynge in felinge For thou shalt vnderstonde that the soule hath ii maner of felinges One without of the fyue bodili wyttes a nother within of the ghostly wyttes the whiche are properly the myghtes of the soule Mynde reason and wylle whaÌ„ thyse myghtes are thrugh grace fulfylled in al vnderstondynge of the wyll of god and ghostly wysdoÌ„ theÌ„ ne hath the soule newe gracyous felynges That this is soth he sheweth in a nother place thus Renouamini spiritu mentis vestre induite nouuÌ„ hominem qui secuÌ„dum deum creatus est in iusticia sciÌ„tate et veritate Be ye renued in spiryte of your soule That is ye shall be refourmed not in bodily felynge ne in ymaginacion but in the ouer partye of your reason And clothe you in a newe maÌ„ that is shapen after god in rightwysnes holinesse and sothfastnesse That is your reason that is properly the ymage of god thrugh grace of the holy ghoste shall be clothed in a newe lyghte of sothfastnesse holynes and ryghtwysnes And thenne it is reformed in felynge For whan the soule hath perfyte knowynge of god thenne it is refourmed Thus fayth saynt poul Expoliantes vetereÌ„ homineÌ„ cuÌ„ actibus â—uis induite nouuÌ„ qui renouatur in angnicoÌ„ne dei scdm ymagyneÌ„ eiê° qui creauit eum Spoyle yourself of y e olde man with al his dedes That is cast fro you y e loue of y e worlde with al worldly maners And clothe you in a newe maÌ„ That is ye shal be renewed in y e knowynge of god after y e lyckenes of hym y t made you By thyse wordes thou may vnderstonde y t saynt poul wolde haue mennes soules refourmed in perfyte knowyng of god for y t is y e nowe felynge y t he speketh of gernerally And therfore vpon his wordes I shal saye more openly of this refourmyng as god yeueth me grace For there is two maner knowynge of god One is had pryncipally in ymagynacyon lytyl in vnderstondyng This knowyng is in chosen soules begynnynge and prouffytynge in grace y t knowen god and louen hym al manly not ghostly with manly affeccyons with bodely lyknes as I haue before sayd This knowynge is good and it is lykned to mylke by y t whiche they are tenderly nourysshed as chyldern vntyl they ben able for to come to the faders borde take of his honde hole brede A nother knowyng pryncipally feled in vnderstondynge lytyl in ymagynacyon For y e vnderstondynge is lady ymagynacyon is a mayden seruynge to the vnderstondynge whan nede is knowynge his hole brede mete for profyte soules and it is refourmed in felynge ¶ How god openeth the Inner eye of the soule to see hym not al at ones but by dyuerse tymes And of thre maner of refourmynge of a soule by ensample Capitulum xxxii A Soule y t is called fro the loue of worlde after y t is ryghted assayed mortifyed puryfyed as I haue before sayd our lorde IhuÌ„ of his mercyful goodnes refourmyth it in felyng whan he wouchyth saaf He openeth the Inner eye of the soule whan he lyghtneth y e reasnÌ„ thrugh towychynge and shinynge of his blessyd lyght for to se hym and knowe hym not al fully at ones but lityll and lityll by dyuers tymes as the sowle maye suffre hym He seeth hym not what he is for that maye noo creature doo in heuen ne in erthe Nor he seeth hym not as he is for that syght is oonly in the blysse of heueÌ„ But he seeth hym y t he is an vnchaungable beynge a souereyne myght souereyne sothfastenes souereyne goodnes a blessed lyf an endles blysse This seeth y e soule and moche more that comyth wyth al not blyndly and nakydly vnsauourly as doth a clerke that seeth hym by his clergye onÌ„ly thorugh myght of his naked reason but he seeth hym in vnderstondynge that is comforted lyghted by the yefte of the holy ghost with a woÌ„derful reuerence and a preuy brennyng loue and wyth ghostly sauour heuenly delyte more clerly more fully thaÌ„ it maye be wryteÌ„ or sayd This syghte though it be but shortly lytyl is so worthy so myghty that it draweth and rauyssheth al the affeccioÌ„ of the soule fro beholding the mynde of al erthly thynge therto for to reste therin euermore yf it myghte And of this manere of syghte knowynge the soule groundeth al his worchyng inwarde in al