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
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
werkynge therof and makyth hymself to traueyle in a nother whiche he hath not yet oonly for he seeth or hereth that other men dyde so sothly he may renne a whyle tyl he be wery And thenne shal he tourne home ayen And but he be ware he may hurte his fete by some fantasyes or that he come home But he that werketh in suche grace as he hath And desyreth by prayer mekely lastyngly after more And after felyth hys hert styred for to folowe the grace whiche he desyred he maye sykerly ren yf he kepe mekenes And therfore desyre of god as moche as thou maye without mesure of dyscrecyon of all that longeth to his loue or to heuen blysse For who soo can moost desyre of god moost shall fele of hym But werkyth as thou mayst and crye god mercy for y t thou mayst not Thê° it semyth saynt poul sayd Unusquisque habet domum suum a deo Alius autem sic alius vero sic ItmÌ„ Unicutque nostrum data est gracia scdm mensuram donacionis cristi ItmÌ„ Diuisiones graÌ„rum sunt Alii datursermo sapiencie alii sermo sciencie c ItmÌ„ Ut sciamus que a deo donata sunt nobis Saynt poul fayth that euery man hath his yeft of god one thê° and another thus For to euery man that shal be saued is yeuen a grace after the mesure of crystes yeft And therfore it is spedeful that we knowe the yeftes whiche arne yeuen vs of god that we myght werke in heÌ„ for by those we shal be saued as some by bodely werkes and by dedes of mercy some by grete bodely penaunce some by sorowe wepyng for her synnes al her lyfe tyme some by prechynge techynge some by dyuers graces yeftes of deuocyon shal be saaf come to blysse ¶ That a man sholde traueyle to knowe his owne soule and the myghtes therof and breke downe the grounde of synne therin Caplm xlii NEuertheles there is one werke whiche is nedeful spedeful to traueyle in And I hope an hyghe playne waye as moche as maye be in mannes werke to contemplacyon And y t is a man for to entre in to hymself for to knowe his owne soule and the myghtes therof The fayrnes and the foulnes of it In this inwarde beholdynge thou shalt mowe see the worshyp the dygnyte whiche it sholde haue by kynde of the fyrst makynge and thou shalt see the wretchydnes and the myscheyf whiche thou art falle in for synne And of this syght shal come a desyre with grete longyng in thyn herte for to recouer ayen y â— dygnyte worshyp whiche thou hast loste Also thou shalt fele a lothynge a grysyng of thyself with a grete wyl for to destroy bere downe thy self and al thynges that letten the fro that dygnyte and that Ioye This is a ghostly traueyle harde and sharpe in the begynnynge who so wyll quyckely traueyle ther in For it is a traueyle in the soule ayenste the grounde of al synnes lytyl and moche whiche grouÌ„de is nought elles but a fals mysruled loue of man to hymselfe Out of this loue as saynt austen sayth spryngeth all maner of synne dedely and venyal And sothly vntyl this grouÌ„de be wel ransaken and depe doluyn and as it were nere dryed vp by outcastyng of al flesshly and worldly dredes and loues a soule maye neuer fele ghostly the brennynge loue of Ihesu cryst ne haue the homlynes of his gracyous presence ne haue clere syght of ghostly thynges by lyght of vnderstondynge This is the traueyle that a man behoueth to drawe his herte and his mynde fro the flesshly loue and the lykynge of al erthly creatures fro vayne thoughtes and fro flesshly ymagynacyons And out fro the loue and the vycyous felynge of hymself that the soule shal mowe noo rest fynde in no flesshly thoughtes ne erthly affeccyon Thenne in as moche as the soule maye not fynde his gholy rest in the loue and in the syght of Ihesu Cryst it behouyth nedelynges to sustre payne Thys traueylle is somdelyche strayte and narowe And neuertheles I hope it is the way whiche cryst teched to heÌ„ y â— wolde he his perfyâ—e louers in y e gospel sayeng thê° ConteÌ„dâ—ie iâ—trare per angustaÌ„ portaÌ„ qmÌ„ aâ—â—a est via que ducit ad vitaÌ„ et pauci inueniunt eaÌ„ Stryue ye for to entre by a strayte yate for the waye y t ledeth to heuen is narow and fewe men fyndeth it And how streyte this waye is our lorde telleth in a nother place thus Si quis vult venire post me abneget semetipÌ„m tolat cruceÌ„suaÌ„ sequaâ— me ItmÌ„ Qui odit aiÌ„am suaÌ„ in hoc mundo in vitam eternam custoditeaÌ„ That is to say who so wyl come after me forsake hymself hate his owne souâ—e That is to saye Forsake al flesshly loue and hate his owne flesshly lyf and vayne likyng of al his bodely wyttes for loue of me And take the crosse That is to saye Suffre y â— payne of this a while and thenne folowe me that is to say in coÌ„templacyon of my manhede of my godhede This is a strayte waye a narow that no bodely thyng may passe thorugh it for it is a sleeng of all synÌ„e as saynt poul sayth Mortificate meÌ„bra vestra que sunt super terraÌ„ immundiciaÌ„ libidineÌ„ concupiscenciaÌ„ malam Slee your membres vpon erth not the membres of the body but of the soule as vnclennes lust vnskylful loue of your self to erthely thynges Therfore as thy traueyle hath ben here before for to ayenstonde bodely synnes open temptacions of the enmye as it were fro without right soo the behouyth now in this ghostly werke within thy self for to destroye breke the grounde of synÌ„e in thyself asmoche as thou may And that thou myght y e more redyly brynge it aboute I shal telle the as me thynkyth ¶ How a man shall knowe the wretchydnes and the worshyp of his soule that it had fyrste of And what wretchydnes and myscheyf it is falle in for synne Capitulum xliii THe soule of a man is a lyf made of thre myghtes mynde reason wyl to the ymage the lyknes of the blessyd trynyte In as moche as the mynde was made myghty stedfast by the vertue of the fader almyghtydod for to holde hym without foryetyng distractynge or lettyng of ony creature And so it hath lyknes of the fader The reason was made bryght and clere without errour or derknes as perfectly as a soule iÌ„ a body vngloryfyed myght haue And so it hath the lyknes of the sonne whiche is endles wysdom And the loue the wyl was made clene brennynge in to god without bestly loue of the flesshe of ony creature by the souereyne goodnes of god the holy ghost And so it hath y e lyknes of the holy ghost whiche is blessyd loue so y t a mannes soule
yeueth vs his loue that is the holy ghost He is the yeuer and the yeft and maketh vs thenne by that yefte for to knowe and loue hym Lo this the loue that I spake of that thou sholdest oonly coueyte and dysyre this vnfourmed loue that is the holy ghost For sothly a lesse thynge or a lesse yefte than he is maye nat auayle vs for to brynge vs to the blessed syght of IhuÌ„ And therfore sholde we fully desyre and aske of Ihesu oonly this yeft of loue y t he wolde for the mochenes of his loue so blessed touch our herte wyth his vnseable lyghte to the knowynge of hym and departe wyth vs of his loue y t as he loueth vs that we myght loue hym ayen Thus sayth saynt IohnÌ„ Nos diligamê° deum qmÌ„ ipse prior dilexit nos That is Loue we god now for he fyrst loueth vs He loued vs moche whan he made vs to his lyknes But he loued vs more whan he bought vs wyth his precyous blode thrugh wylfull takynge of deth in his man hede fro the power of the fende and fro the pyne of hell but he loueth vs moost whan he yeueth vs the yefte of the holy ghost that is loue be y t whiche we knowe him and loue hym and are made syker that we are his sones chosen to saluacion For this loue are we more to hym bouÌ„de thaÌ„ for ony other loue that euer shewed he for vs. eyther in our makynge or in our ayenbyenge For though he had made vs and bought vs but yf he saue vs with all what profyteth it elles to vs our makynge or our byenge Sothly ryght nought Therfoâ— the mooste token of loue shewed to vs as me thynketh is this That he yeueth hiÌ„selfe in his manhode to ouâ— soules ¶ He gaaf hym selfe fyrste in his maÌ„hede to â—e for our Raunson whanne he offred hymselfe to the fader of heuen vpon the awter of the crosse ¶ This was a ryght fayre yefte and a ryght grete token of loue But what tyme he gyueth hymselfe in his godhege ghostly to our soules for our saluacion And maketh vs for to knowe hym and for to loue hym Thenne louyth he vs fully For theÌ„ne yeueth he hymselfe to vs And more myght he not yeue vs Ne lesse myghte not suffyce to vs ¶ And for this skylle it is sayd that the ryghtynge of a synfull soule thorugh foryeuenesse of synnes is areâ—ted and appropered pryncypally to the worchynge of the holy ghoste For the holy ghost is loue And in the ryghtynge of a soule our lorde Ihesu sheweth to a soule moost of his loue For he doth awaye all synne and â—onyth it to hym And that is the beste thynge that he maye doo to a soule And therfore it is appropred to the holy ghost The makynge of the soule is appropred to the fader as for the souereyne myghte and power y t he shewyth in makynge of it The byenge of it is aretted to the sone as for the souereyne wytte and wysdome that he shewed in his manhede For he ouercome the feÌ„de pryncypally thrugh wysdome and not thrugh strenghte But the ryghtynge and the full sauynge of a soule by foryeuenesse of synnes is approprede to the thyrde persone that is the holy ghoste For therin sheweth Ihesu mooste loue vnto mannes soule And for that chynge shall he be mooste loued of vs ayen His makynge is comen to vs and to all vnresonable creatures For as he made vs of noughte â–ª soo made he hem And therfore is this werke greteste of myghte but not mooste of loue Also the byenge is comen to vs and to all resonable soules as to Iewes and saracyns and to fals crysten men For he deyed for all soules ylyke and bought hem yf they woll haue the perfyte loue of it also it suffyceth for the bienge of al though it be so that al haue it not And this werke was most of wysdome not most of loue But the ryghtynge and the halowynge of our soules thrugh the yefte of the holy ghost that is oonly in that worchynge of loue And that is not comen to all but it is a specyall gyfte oonly to them whiche be chosen soules And sothly that is mooste worchynge of loue to vs that are his chosen chylderne ¶ This is the loue of god that I spake of whiche thou sholde coueyte and desyre for this loue is god hymself y e holy gost This loue vnformed whaÌ„ it is yeueÌ„ to vs it worâ—heth in our soule all y e gode is all y e longeth to godenes This loue loueth vs or that we loue hym for it cleÌ„seth vs fyrst of our synnes and maketh vs for to loue hym maketh our wyll stronge for to ayenstond all synnes and styreth vs for to assaye our self thrugh dyuers exercyse both bodily gostly in all vertues It stireth vs also for to forsake the synne and flesshly affeccions and worldly dredes It kepeth vs fro malycyous temptacions of the fende and dryueth vs out fro besynes vanyte of the worlde and fro conuersacion of worldly louers All this dooth the loue of god vnformed whaÌ„ he yeueth hymself to vs we do right nought but suffre hym and assente to him for that is the moost that we doo that we assente wylfully to his gracyous worchynge in vs and yet is not that wyl of vs but of his makynge so that me thynketh that he dooth in vâ— all that is well done yet see we it not And not oonly dooth he thus but after this loue dooth more for he openeth the eye of the soule and shewith to y e soule that syght of Ihesu wonderfully and the kâ—owynge of him as the soule maye suffre it thus by lytyll and by lytyll and by that syghte he rauyssheth all the affeccion of the soule to hym thenne begynneth the soule for to knowe hym ghostly and brynnyngly for to loue hym ThiÌ„â—ne seeth the soule somwhat of the kynde of the blessed godhede of Ihesu howe that he is all and that he worcheth all and that all gode dedes the whiche are done and gode thouhtes are oonly of hym for he is all seuereyn myght all souereiÌ„ sothfastnes al souerein godnes therfore euery gode dede is donÌ„ of him by him he shal oonly haue the worship the thanke for all good dedes and noo thynge but he For though wretched meÌ„ stele his worchypp here for a whyle Neuerthelesse att the laste ende shall sothfastnesse shewe well that Ihesu dyde alle And man dyde ryght uoughte of hym selfe And thenne shall theues of goddes that are not acorded wyth hym here in this lyfe for her trespaas be demyd to deth IhuÌ„ shal be fully worshipped thanked of al blessed creatures for his worchynge This loue is not elles but Ihesu hymself that for loue worcheth al this iÌ„ mannes soule and refourmeth it iÌ„ felynge to his lykenes as I haue before sayd and somwhat as I shall saye
This loue bryngeth in to the soule the full hede of all vertues and makyth al clene and true soft and easy and torneth him al in to loue and in to likynge And on what maner wyse he dooth that I shall telle the a lytyll after warde This loue drawyth the soule fro vayne beholdynge of worldly thynges in to contemplacyon of ghostly creatures and of goddis pryuites fro flesshlihede in to ghostlynes fro erthly felynge in to heuenly sauour ¶ How that some soule loueth IhuÌ„ by bodily feruours by her owne manly affeccions that ben styred by grace and by reason And how some louen Ihesu more rest fully by ghostly affeccyons oonly styred Inwarde thrugh specyally grace of the holy ghost Capitulum xxxv THeÌ„ne maye I saye that he that most haâ—h of this loue here in this lyfe most pleseth god and most clere sighte shal haue of hym and moost fully loue hym in the blysse of heuen for he hath the most yeft of loue here in erth This loue may not be had by a maÌ„nes owne traueyle as some wene It is freely had of the gracyous yefte of Ihesu after moche bodyly and ghostly traueyle goyng before For there are some louers of god y t maken hymself to loue god as it were by her owne myght for they streyne hemself thrugh grete vyolence and panten so strongly that they brast in to bodily feruours as they wolde drawe downe god fro heuen to hem And they sayen in her hertes and wyth her mouthe A lorde I loue the and I wolde loue the I wolde for thy loue suffre deth And in this maner of worchynge they fele grete feruour moche grace And soth it is me thynketh this worchynge is gode and medfully yf it be well tempred wyth mekenes with dyscrecion But neuertheles thyse meÌ„ loue not ne haue not the yefte of loue on that maner as I speke of ne they aske it not soo For a soule that hath the yeft of loue thrugh gracyous beholding of IhuÌ„ as I meane or elles yf be haue it not yet but wolde haue it he is not besy for to strayne hymself ouer his myghte as it were by bodyly strength for to haue it by bodyly feruours and soo for to fele the loue of god but hym thynketh that he is ryght nought and that he can doo ryght noughte of hymselfe but as it were a dede thyng oonly hangyng borne vp by the mercy of god He seeth well that IhuÌ„ is al and dooth all and therfore asketh he noughte elles but the yefte of loue Horly theÌ„ that the soule seth that his owne loue is noughte therfore it wolde haue his loue for that is ynough Therfore praieth he and that desireth he that the loue of god wolde towche hym with his blessed lyghte that he myghte see a lytyll of hym by his gracyous presence for then sholde he loue hym And soo by this waye comyth the yefte of loue that is god in to a soule The more that a soule nough yth itself thorugh grace by syght of his sothfastnes some tyme wythoute ony feruour outwarde shewed and the lesse y t it thynkith that it loueth or seeth god the nerer it nygheth for to precyuâ—e the yefte of the blessed loue For then is loue mayster worcheth in the sowle and maketh it forgete itselfe and for to se beholde onÌ„ly how loue doth And then is y e soule more suffrynge than doyng and that is clene loue Thus saynt poul meaned whan he sayd thus QuicuÌ„que spÌ„u dei agunt hii filii dei sunt All thise that are wrought wyth the spyryte of god are goddes soÌ„nes y t is soules y t are made so meke so buxomÌ„ to god that thei werke not of hemself but suffre y e holy ghost styre hem worche hem in the felynges of loue wyth a swete corde to his styrynges Thyse arn specyally godd is soÌ„nes most lyke vnto hym Other soules that can not loue thus buttraueylen heÌ„self by her owne afflyccyoÌ„s styre hyÌ„self thrugh her owne thinkynge of god bodyly exercyse for to drawe out of heÌ„self by mastry y e feliÌ„g of loue by feruours other bodily sygnes loue not ghostly they done wel medful yf so y t they wol know â—â—ekly y t her werching is not y e kyndly gracyous felyng of loue but it is manly doyng by a soule at y e byddyng of reason neuertheles thrugh y e godenes of god by cause y t the soule doth y â— in it is thyse maÌ„ly offeccoÌ„ns of y e soule styred in to god by mannes werchyng are â—orned in to ghostly affeccyons and are medeâ—ulas yf they had he done ghostly in the fyrste begynnynge And this is a grete curtesye of oure lorde shewed to meke soules that torneth all thyse manly affeccyons of kyndely loue in to the affeccyon and in to the mede of his owne loue As yf he hadde wroughte hym all fully by hymselfe And soo thyse manly affeccyons soo tourned maye be called affeccyons of ghostely loue thoroughe purchase not thoroughe kyndely bryngynge fourthe of the holy ghoste I saye not that a soule maye worche suche manly affeccyons oonly of itselfe without grace for I wot wel that saynt paul sayth that we maye ryght noughte done thynke that gode is of ourself without grace Non enÌ„iqd sumê° sufficientes cogitare aliquid ex nobis qua si ex nobis sed sufficiencia nâ—a ex deo est That is â–ª we y e loue god wene not y t we suffyse for to loue or for to thynke good of ourselfe oonly but our suffysynge is of god For god worcheth in al both good werke and good wyl as saynt poul sayth Deus est qui eperatur in nobis et velle perficere probona voluntate That is It is god that worcheth in vs good wyl and fulfyllynge of good wyl But I saye that suche affeccyon are good made by the wyll meane of a soule after the general grace that â—e yeueth to al chosen soules not of specyal grace made ghostly by towchynge of his gracyous presence as he worcheth in his perfyte louers as I sayd before for â—n vnperfyte louers loue worcheth ferly by the affeccyons of man but inperfyte louers loue worchyth nerely by her owne ghostly affeccyons sleeth in a soule for y e tyme al other affeccyons bothe flesshly kyndly manly y t is propeely the werchynge of loue by hymselfe Thus loue maye be had in a lytyl in partye here in a clene soule thrugh y e ghostly syght of IhuÌ„ but in y e blysse of heueÌ„ it is fulfylled by clere syghte of his godhede For there shall none affeccyon be feled in a soule but godly and ghostly ¶ That the yefte of loue amonge al other yeftes of IhuÌ„ is worthyest moost profytable And how IhuÌ„ doth al that is weldone in his louers onÌ„ly for loue And how loue makyth the vsynge of al vertues all good dedes lyght and
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
of go to some other gode dede bodely or sthostly and thynke for to do better a nother tyme But though thou fal on a nother tyme in the same ye an hundred tymes ye a thousande tymes yet do as I haue sayd and al shall be wel Ferder more a soule that neuer may fynde rest of hert in prayer but al her lyfe tyme is striuybng with her thoughtes and taryeth and trowbleth wyth hem yf she kepe her mekenes and charyte in other sydes she shal haue ful moche mede in heuen for her good traueyle ¶ Of medication of synful men afte that they beÌ„ hooly tourned to god CaplmÌ„ xxxiiii NOw of medytacyon shal I telle the a lytyll as me thynketh Thou shalt vnderstonde that in meditacyons may not certen rule wel be set euery man for to kepe for they are in free yeft of our lorde after the dyuers dysposinges of chosen solwles and after y t state that they ben in and also after that they profyten in vertues and in her astate Soo he encreaseth her meditacyons bothe in ghostly knowynge and louynge of y â— For who so is euery ylike wise in knowyng of god ghostly thynges it semeth that he wexeth but a lytyl in the loue of god and that may be shewed opynly in tha postles whan they in y t day of peÌ„tecost were fulfylled with brenÌ„ing loue of y e holy ghost they were made neyther foles nefoltie but they were made woÌ„der wyse both iÌ„ knowiÌ„g spekyng of god of gostly thiÌ„ges asmoches as maÌ„ myght haue in flesshe lyuyng Thus spekyth holy wryth of hem Repleti sunt omnes spÌ„u scâ—oÌ„ et ce perunt loqui magnalia dei They were fulfylled of y e holy ghost and they began to speke y t grete merueyles of god and al that knowynge they had by rauysshenge in loue of the holy ghost Dyuers meditacyons there ben whiche our lorde putteth in a mannes hert So me shal I telle as me thynkyth for thys entente If thou fele ony of them that thou sholdest y e better traueyle in heÌ„ In the begynnyng of coÌ„uercy on of suche a maÌ„ that hath be moche foyled with worldly or flesshly synns comynly his thought is moost vpon his synnes with grete compunccyon sorowe of herte with grete wepyng and many teres of the eye mekely besely askynge mercy foryenenes of god for hem And yf he be to wchyd sharpely for our lorde wyll make hym soone clene hym shall thynke that hys synnes are euer in his syght so fowle so horryble that vneth shal he mow bere hymself And though he shroue hym neuer so clerely yet shall he fynde fyghtynge fretynge and bytynge of his concyence that hym shal thynke that he is not shryuen ryght And vnneth shall he mow haue ony rest in somoche that he sholde not endure suche traueylene were it that our lorde of his mercy comforteth hym somtyme as he wyl by grete deuocyon of his passyon or of some other as he wylle yeue it Upon this maner werketh our lorde in some mennes hertes more or lesse as he wylle And all this is the grete mercy of our lorde that not oonly wyll foryeue the synne or the trespase but he wyl both forgyue the trespase and y e payne for it in purgatory for suche a lytyl payne here of bytynge of conscience And also yf he wyll dyspose a man to receyue ony specyal yeft of the loue of god hym behouyth fyrst to be scowred clensed by suche a fyre of conpunccion for al the grete synnes before done Of this maner traueylle speketh dauid in many places of the sawter and specyally in the psalme Miserere mei deus ¶ That y e meditatioÌ„ of y e maÌ„hede of cryst or of his passion is yeuen freely of the holy ghost And how it shall be knowen whan it is yeuen CaplmÌ„ xxxv ANd then somtyme after this traueyle and somtyme wyth al. suche a man or elles a nother the whiche by grace of god hath be kept in Innocence our lorde yeuith a meditacyon of his maÌ„hede as of his byrth or of his passyon and of the compassyon of our lady saynt mary whan this medytacyon is made by the holy ghost thenne it is ryght profytable and gracyous And that thou shalt wyte by this token Whan it is soo that thou art styred to a meditadyon in god thy thought is sodenly drawen out fro all worldly and flesshly thynges and the thynketh as thou seest in thy soule thy lorde Ihesu in a bodely lyknes as he was in erthe and how he was taken of the Iewes and bouÌ„den as a theyf beten and dispysed scourged and demyd to deth How lowely he bare y e crosse vpon his backe and how cruelly he was veyled therupon Also of the crowne of thornes vpon his hede and of the sharpe spere that stycked hym to the herte thou in this ghostly syght felyst thin herte styred to soo grete compassyon pyte of thy lorde Ihesu that thou mornest and wepest and criest with al the myghtes of thy body and of thy soule wonderynge the goodnes and the loue the pacyence and the mkenes of our lorde Ihesu that he wolde for so synful a caytyf as thou art suffre so moche payne And neuertheles thou felyst somoche goodnes mercy in our lorde that thyn hert riseth vp in to a loue a gladnes of hym with many swete teres hauyng grete trust of foryeues of the synnes of saluacyon of thy soule by the vertue of this precyous passion that whan y e mynde of crystes passion or ony poynt of his manhede is thus made in thyn hert by suche a ghostly syght with deuout affeccyoÌ„ answeryng therto wyte thou well thenne that it is not of thyn owne werkyng ne feynyng of no wyckyd spyryte but by the grace of the holy ghost For it is an openyÌ„ge of the ghostly eye in to crystis manhede And it may be called the flesshly loue of god as saynt bernarde callyth it In as moche as it is sette in the flesshly kinde of cryst And it is ryght good and a grete helpe in destroyenge of grete synnes and a good waye to come to vertues and so after to contemplacion of the godhede For a man shal not come to ghostly light in contemplacyon of crystes godhede but yf he come fyrst in ymagycyon by bytternes and by compassyon and by stedfast thynkyng of his maÌ„hede Thus saynt poul dyde Fyrst he sayd thus Nichil indicaui me scire inter vos nisi IhmÌ„ xpÌ„m hunt crucifixum I shewed you ryght nought that I couth but Ihesu cryst and hym crucyfyed As yf he had sayd \ My knowynge and my trust is oonly in the passyon of cryst And therfore sayd he thus also Micht auteÌ„ absit gloriari nisi in cruce dnÌ„i nostri thuÌ„ crysti Forboden be fro me al maner of Ioye lykynge but in the crosse and in the passyon of oure lorde Ihesu
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
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
conscyence syker trust of saluacyoÌ„ dare desyre partyng fro our body by bodely deth by present to our lorde neuertheles for we maye not yet therfore we stryuen whether we be absent or present for to plese hym y â— is we stryue ayens synnes of y e worlde lykyng of y e flessh by desyre to hym for to bren in the fyre of desyre all thynge y t lettyth vs fro hym But yet askest thou me may a man haue thys desyre in his herte coÌ„tynuelly y â— thynketh nay as vnto this I may saye as me thynketh y t this desyre maye be had as for vertu profyt of it iÌ„ hert coÌ„tynuelly but not in werkyng ne vsyng as by this ensaÌ„ple yf thou were seke thou sholdest haue as eche maÌ„ hath a kyndely desyre of bodely hele contynuelly iÌ„ thyn hert what y t thou dedyst whether thou slepe or wake but not aye ylyke for yf thou slepe or wake thynkest on somÌ„ worldly thynges than thou hast thy desyre in hert only not in werkyng but whaÌ„ thou thynkest on thy bodyly syknes on thyn hele thaÌ„ thou hast it iÌ„ vsyng ryght so it is gostly of desyre to god he y t hath this desyre of y e yeft of god yf he slepe or elles thynke not on god but on worldly thynges yet he hath this desyre iÌ„ hert iÌ„ his soule tyl y t he syn dedly but anone as he thynketh on god or on cleÌ„nes of liuyng or of ioyes of heuen thaÌ„ werketh his desyre to god as loÌ„ge as he kepeth his thought his entent to plese god eyther iÌ„ prayers or in medytacion or in ony other gode dede y t al his besynes be for to stere his desyre vse it by dyscrecoÌ„n now in oo dede now in an other after he is dysposed hathe grace therto this desyre is roote of al thy weâ—kynge yf it be medeful for wyte thou wel what good dede y t thou doost for god bodely or ghostly it is an vsynge of this desyre whan thou prayest or thynkest doute not than yf thou desyre god therfore whan thou doost a good dede or thynkest on god dout not thynkyng iÌ„ thyn herte whether thou desyrest or not for thy dede sheweth thi desyre Some are vncunnyng wene y t they desyre not god but yf they euer be cryenge on god with wordes of her mouthe the hele lykyng ay lastyng wysdom loue pees worshyp sykernes rest ioye blysse ynought euer withouten ende the more feruently shalt thou desyre the ioye y e rest of y t blyssed lyf Many men are couetous of worldly catel worshyppes erthly ryches thynke now dremyng now wakynge how by what meanes they myght come therto therfore they foryeten the mynde of heÌ„self the peynes of helle the ioyes of heuen sothly they are not wys they are lyke to chyldren y t renneÌ„ after butterflyes for they loke not to theyr feete they fal somtyme sone downe breken her leggis What is al the poupe the worshyp of this worlde in ryches or in iolyte but a butterflye sothly no thyng ellis yet mekyl lesse therfore I pray y e be thou coueytous of y e Ioyes of heuen thou shalt haue worshyp ryches y t euer shal laste For at the laste ende whan worldly coueytous men bryng no good in her hondis for al her worshyppes al her rychessys are turned into nought saâ— sorowe peyne thaÌ„ shal worldly men y t forsake trewly al vayn worshyppes rychessys of this worlde or elles yf they haue ryches worshyppes they setten nought by hem ne they setten not her loue ne lykyng in hem but lyue euer in drede in mekenes in hope soÌ„tyme in sorowe abyden y e mercy of god pacyently they shal than haue fully y â— they heâ—e coueyted for they shal be crowned as kynges stye vp with our lorde IhuÌ„ in to the blysse of heuen Also there ben many other medytacyons mo than I can saye whiche y â— god putteth in to a manÌ„es mynde for to styre the affeccyon y e reson of mannes soule to lothe vanytees of this worlde for to desyre the Ioyes of heuen Thyse wordes I saye not to the as I hadde fully shewed the y â— maner of medytacyons as they are wrought in a mannes soule but I touche heÌ„ to the a lytyll y â— thou myghtest by this haue more vnderstondynge ¶ How a man shal do whan he felyth no sauour ne comfort in his medytacyons Caplm xv NEuertheles me thynketh it is good to the y e whaÌ„ thou dysposyst the to thynke on god as I haue before sayd or on otherwise perauenture thou felyst no sauour ne deuocyon in thy thynkynge but oonly a naked mynde a weyke wyl y t thou woldest fayne thynke on god but thou canst not than I hope it is good to the y t thou stryue not to mekyl with thyself for thou myghtest so lyghtly falle it too more derknes but yf thou were more sly in thy werkyng therfore I holde it most syker vnto y â— for to saye thy pater noster thyn Aue. or ellis thy matynes or ellys for to rede vpon thy sauter for y â— seuermore a syker standarde y t wyl not fayle who so maye cleue therto he shal not erre yf thou mayst by thy prayer gete deuocyon loke than this deuocyon be only in affeccyon y t is to saye in grete desyre to god with ghostly delyte holde forth thaÌ„ thy sayeng breke not lyghtly of for often it fallyth y t prayeng with y e mouth getyth kepeth deuocyon yf a maÌ„ cese of sayeng deuocyon vanyssheth awaye Neuertheles yf deuocyon of prayers bryng in to thyn hert a deuout thought of the manhed of our lorde or of ony of the other before sayd this thought sholde be letted by thy sayeng thaÌ„ mayst thoncese of thy sayenge and occupye the with medytacyon tyll it passe awaye Where of a man nedeth â—o be ware iÌ„ medytacon Caplm xvi BUt of certeyn thynges the behoneth to beware in thy medytacyons some shal I tel ye. One is whan thou hast had a gostly thought or ymagynacyon of the manhed of our lorde or of suche bodyly thynges thy soule hath ben coÌ„forted fed ther with it passyth awaye by theself be not to besy to holde it styl with maystry for it is than turned to peyne to bytternes also yf it passe not away but dwelle styl in thy mynde withouten ony traueyle of thyself thou for comfort of it wyl not leue it therfore it reueth the of thy slepe in nyghtes or ellis iÌ„ dayes fro other good dedes or elles for grete feruour of thy body thy body or thyn hed fallyth into gret febylnes than shalt thou wylfully breke of whaÌ„ tyme cometh soÌ„tyme whan thou hast most deuocion were lothest for to leuen it as whan it passyth