deuocyon that the soule feleth by ymaginÌ„acyon oonly of the man hede shewe it neuer somoche outwarde For in rewarde of that this is but manly for our lorde sheweth hym not in ymaginacion as he is ne that he is for the soule myght not that tyme for freelte of the flesshhede suffre it soo Neuerthels vnto suche soules that can not thynke of the godhede ghostly that they sholde not erre in her deuocyon but that they sholde be comforted strengthed thrugh some maner Inwarde beholdynge of IhuÌ„ for to forsake synne and the loue of the worlde therfore oure lorde Ihesu tempreth his vnseable lighte of his godhede and clotheth it vnder bodile lykenes of his manhede and she wyth it vnto the Inner eye of a soule and fedeth it wyth the loue of his precyous flesshe ghostly The whiche loue is of soo grete myghte that it sleeth all wycked loue in the soule and strengthe it for to suffre bodyly penaunce and other bodyly dysease in tyme of nede for loue of Ihesu And this is the shadowyng of our lorde Ihesu ouer a chosen soule in the whiche shadowyng the soule is kepte fro brennyng of worldly loue For ryght as a shadowe is made of a lyght of a bodi ryght so this ghostly shadow is made of y e blessed vnseable lyght of the godhede of the manhede ooned therto shewed to a deuout soule of the whiche shadowe the prophete sayth thus SpÌ„s ante facieÌ„ nostram xpÌ„s dnÌ„s sub vmbra eiê° viuemus inter gentes Our lorde cryst before our face as a spyrite vnder his shadowe we shal lyue amonge folke That is our lorde Ihesu in his godhede is a spyryte that maye not be seen of vs lyuyng in flesshe as he is in his blessed lyght therfore we shal lyue vnder y e shadow of his manhede as long as we are here But though this besooth y t this loue in ymaginacyon be good Neuertheles a soule sholde desyre for to haue ghostly loue in vnderstoÌ„dyng of the godhede for that is the ende y e ful blysse of the soule and al bodely beholdynges are but meanes ledynge a soule to it I say not that we sholde refuse the manhede of Ihesu and departe god fro man but thou shalt in Ihesu man beholde drede wonder loue ghostly the godhede And so shalt thou without departyng loue god in man and both god man ghostly not flesshly Thus taught our lorde mary mawdeleyne that sholde be contemplatyfe whan he sayd thus Noli me tangere non duÌ„eneÌ„ ascendi ad patreÌ„ meuÌ„ Touche me not I am not yet styed vp to my fader That is to saye Mary magdalene loued wel our lorde Ihesu before the tyme of his passyon but her loue was moche bodely lytyl ghostly She trowed wel y t he was god but she loued hym a lytyl as god for she kouth not thenÌ„e and therfore she suffreth al her affeccyon and al her thought falle in hym as he was in fourme of man And our lorde blamed her not thenne but praysed it moche But after whan he was rysen fro dethe and appered to her she wolde haue worshypped hym with suche manere loue as she dyde before and thenne our lorde forbode her and sayd thus Towche me not That is Sette not thy reste ne the loue of thyn herte in that fourme of man y â— thon seest with thy flesshly eye only for to reste therin For in that four me I am not styed vp to my fader That is I am not eueÌ„ to the fader for in that fourme of man I am lesse than he Towche me not so but let thy thought and thy loue in y e fourme in whiche I am euen to the fader that is y e fourme of the godhede and loue me knowe me worshyp me as god man godly not as a man manly So shalt thou touche me For sythen I am both god man and al the cause why I shal be loued worshipped is for I am god and for I toke the kynde of man And therfore make me god in thyne herte and in thyne loue And worshyppe me in thyne vnderstondynge as Ihesu god and man souereyne sothfastnes and souereyne goodnes and blessed lyfe for that I am And thus taughte our loâ—de her as I vnderstonde and also al other soules that arne dysposed to contemplacyon and able therto that they sholde doo soo Neuertheles other soules that arne not sybtyll in kynde ne are not yet made ghostly thoroughe grace it is good to hem that they kepe for the her owne worchynge in ymagynacyon with manly affeccyon vnto more grace come freely to hem It is not syker to a man to lene one good thynge vtterly tyll he see and fele a better Upon the selfe wyse it maye be sayd of other maner felinges that are like to bodyly as herynge of delectable songe or felynge of comfortable hete in the body seenge of lighte or swetnes of bodili sauour Thyse are not ghostly felynges for ghostly clyn are felte in the myghtes of the soule pryncipally in vnderstondynge loue and lytyl in ymagynacyon But thise felynges are felte in the myghtes of the body in ymagynacyon and therfore they are not ghostly felynges But whaÌ„ they are best moost true yet are they but outwarde tokens of the Inly grace that is felte in y e myghtes of the soule This may be openly preued by holy wryt sayeng thus ApparueruÌ„t appostolis dispertitelingue taÌ„qmÌ„ ignis sed itque supra singulos eorum spiritus scuÌ„s The holy ghost appered to the apostles in the daye of penthecost in the lickenes of brennynge tonges enflammed her hertes â—et vpon eche of hem Now soth it is the holy ghost that is god in hymselfe vnseable was not that fyre ne the tonges that were seen ne that brennyng that was felt bodily but he was vnseabli felt in the myghtes of her soules for he lyghtned her reason and kyndeled her affeccion thrugh his blessed precense so clerely and so brennyngly that they had sodeynly the ghostly knowyng of sothfastnes y e perfeccyon of loue as our lorde behyght hem sayenge thus Spiritus sanctus docebit vos omnem veritatem That is the holy ghost shal teche you al sothfastnes then was that fyre and that brennyng nought elles but a bodily token outwarde shewed in wyâ—nessynge of that grace that was Inwardly felte And as it was in hem soo is it in other soules that are vysyted and lyghtned within of the holy ghost and hath with that suche outwarde felynge in coÌ„forte and wytnessyng of the grace inwarde But that grace is not as I hope in all soules that are perfyte but there our lorde wol Other Inperfyte soules that haue suche felynges outwarde and haue not yet receyued Inwarde grace it is not good to hem to reste in suche felynges outwarde but in as moche as they helpe the soule to more loue and to more stablynesse of thoughte in
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
kernell is hyd wythin the shell of a nutte or as a lytyll bodily thynge is holdon within a nother moche but he is within all creatures as holdynge and kepynge hem in her beynge thrugh subtyltee and myghte of his owne blessed kynde clennes vnseable For right as a thynge that is moost precyous and moost clene is layed nerest Right soo by that lyknes it is sayde that the kynde of god that is moost precyous moost clene moost goodly ferrest fro bodily hede is hydde within al thynges And therfore he that woll seke god wythin he shall forgete fyrste all bodily thynges for all that is w t out and his owne body and he shall forgete thiÌ„kynge of his owne soule and thynke on the vnmade kynde that is Ihesu y t made hym quiknith hym holdith hym and yeueth hym reason mynde and loue the whiche is within hym thrugh his myghte and souereyne subtylte Upon this maner shall the soule doo whan grace towchyth it or elles it woll but lytell auayle to seâ—he Ihesu And to fynde hym wythin it self and wythin al creatures as me thiÌ„kyth Also it is sayd in holy wryte that god is lyghte Soo sayth saynt IohnÌ„ Deus lux iÌ„ That is God is lyghte This lyght shall not be vnderstonde as for bodily lyghte but it is vnderstonde thus God is lyghte That is God is trouth ang sothfastnes for sothfastnes is ghostly lyghte Thenne he that most gracyously knowyth sothfastnes best seeth god aÌ„d neuertheles it is lykened to the bodily lyght for this skill Ryght as the soÌ„ne sheweth to the bodily eye itself and all bodily thynge by it rihht so sothfastnes that is god sheweth to the reason of the soule itselfe fyrste and by itselfe al other gostly thynge that nedeth to y e knowynge of a soule Thus sayth the prophete Domine in lumine tuo videbimê° iumeÌ„ Lorde we shall see thy lyght by thy lyghte That is we shal see the that art sothfastnes by thyselfe On the selfe wyse it is sayd that god is fyre Deus nost ignis consumens est That is Our lorde is fyre wastynge That is for to saye God is not fyre elementare that heteth a body and breÌ„neth it but god is loue and charyte For as fyre wasted all bodily thynge y t may be wasted Ryght soo y e loue of god breÌ„neth wasteth all synne out of the soule And maketh it clene as fyre makyth clene all maner metalle Thyse wordes and alle other that arne spoken of our lorde in holy wrytte by bodely lyckenesse muste nedes be vnderstonde ghostly Elles there is noo sauour in hem Neuertheles the cause why suche manere wordes are sayd of our lorde in holy wrytte is this For we are so flesshly that we can not speke of god ne vnderstonde of hym but yf we by suche wordes fyrst be entred in Neuertheles whan the Inner eye is opened thrugh grace for to haue a lytyll syght of Ihesu Thenne shall the soule torne lyghtly ynough all suche wordes y e whiche of bodily thynges in to ghostly vnderstondynge This ghostly openynge of the Inner eye in to knowynge of the godhede whiche I calle refournynge in fayth and felynge For thenne the soule the whiche somwhat feleth in vnderstondynge of that thynge whiche y t it had before in naked trowynge and that is the begynÌ„yngâ— of contemplacioÌ„ of the whiche saynt poul sayth thus Non conteÌ„plaÌ„tibm nobis qÌ„ videÌ„tur sed qÌ„ non videÌ„tuâ— Quia que videntur temporalia sunt que autem non videntur eterna sunt That is Our contemplacioÌ„ is not in thynges that are seen but it is in thynges vnseable For thynges that are seen are passyng but vnseable thynges are euerlastyng to the whiche syghte euery soule sholde desyre for to come to both here in party and in the blysse of heuen fully For in that syght in that knowyng of IhuÌ„ is fully the blysse of a resonable soule endles lyfe Thus saith our lord Hec est autem vita eterna vt cognoscant te verum deum quem misisti IhesuÌ„ xpÌ„m That is Fader thys is endles lyfe y t thy chosen soules knowe the and thy sone whom thou haste sente one sothfaste god ¶ Of two maner of loue refourmed vnfourmed what it meanith And how we be beholde to loue Ihesu moche for our makynge but more for our ayen byeng but althermooste for our sauyng thrugh y e yeftes of his loue Caplm xxxiiii BUt nowe wondrest thou sythen this knoweng of god is the blysse y e ende of a soule why theÌ„ne haue I sayde here before that a soule sholde not elles coueyte but oonly the loue of god I spake no thynge of this sighte y t a soule sholde coueyte this Unto this maye I saye thus that the syght of Ihesu is full blysse of a soule and that is oonly for the lyght but it is also for the blyssed loue that comith out of that syght Neuertheles for loue comyth out of knowynge not knowynge out of loue therfore it is sayd that in knowynge in syght pryncipally of god with loue is the blysse of a soule and the more he is knowen the better he is loued But for asmoche as to this knowyng or to this â—oue that comith of it may not the soule come without â—oue therfore sayd I that thou sholdest coueyte loue â—or loue is cause why a soule comyth to this knowyng â—nd to this loue that comith of it And on what manÌ„â—hat is I shall telle the more openly Holy wryters sayeÌ„â— soth it is that ther is two maner of gostly loue One â—s called fourmed a nother is called vnfourmed ¶ Loue vnfourmed is god hym self the thirde persoâ—e in trynyte that is the holy gost He is loue vnfourâ—ed vnmade as saiÌ„t Io. sayth Deê° dileccoÌ„ est God â—s loue That is the holy gost Loue fourmed is the affeccioÌ„ of the soule made by the holy ghost of the syghte and of the knowyng of sothfastnes that is god oonly tyred and sette in hym This loue is called fourmed â—or it is made by the holy ghost This loue is not god â—n hymself for it is made but it is the loue of the sowle â—ellte of the syght of Ihesu stired to hym oonly Now â—ay thou see that loue formed is not cause why a souâ—e comyth to y e ghostly syghte of Ihesu And some men wolde thynke that they wolde loue god soo breÌ„nyngly as it were by theyr owne mighte that they were worthy for to haue the ghostly knowynge of hym Naye it is not soo But loue vn vnformed that is god hymself is cause of all this knowynge For a blynde wretched soule is so ferre fro the clere knowynge and the blessed felynge of his loue thorugh synne and freelte of the bodily kynde that it myght neuer come to it ne were it y e endles mochenes of the loue of god But theÌ„ne by cause he loueth vs soo moche therfore he
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
ê“fuÌ„duÌ„ Be ye roted grounded in charite that ye myght knowe he saith neyther souÌ„de of the ere ne swete fauour in y e mouth ne none suche bodely thynge but that ye myght knowe fele with al halowes whiche is the length of y e endles beynge of god the brede of the wonderful charyte the goodnes of god the heyth of the almyghty mageste of hym the groundles depnes oâ— the wysdom of god In knowyng ghostly felynge of thyse sholde be the occupacyon of the contemplatyf man For in thyse may be vnderstonde the ful knowyng of al ghostly thynges This ocupacyon is that one thynge the whiche saynt poul coueyted sayeÌ„ge thus UnuÌ„ que retro suÌ„t obliuisceÌ„s in anteriora me extendaÌ„ sequorsi quo modo compÌ„hendaÌ„ supernuÌ„ braniuÌ„ Thus moche is to saye â—o thynge as hoo sayth is best to me for to coueyte and y t is y t I myght forgete al thynges y t whiche ben behyndwarde or backewarde and I shal stretche out myn hert forwarde for to fele and to grype the souereyne mede of the endles blysse Hynwarde are al bodely thynges Forwarde are ghostly thinges And for saynt poul wolde forgete al bodely thynges his owne body also with that y u he myght see ghostly thynges ¶ How in reason wyll vertue begynneth in loue in lykyng it is made perfyte Caplm xiiii NOw I haue tolde you a lytyl of contemplacoÌ„n what it sholde be For this entent that thou myght knowe it and set it as a marke before y e syght of thy soule for to desyre al thy lyftyme to come to ony part of it by grace of our lorde Ihesu cryst This is the conformynge of a soule to god the whiche may not be had but yf it be fyrste reformyd by fulhede of vertues turned in to affeccion and that is whan a man loueth vertues for they ben good in heÌ„self There is many a maÌ„ that loueth vertue of lownes pacyence and charyte to his euencrysten and suche other onely in hys reason wyl and hath noÌ„ ghostly delytene loue in hem For of tymes he felith grutchynge heuynes and bytternes for to doo hem And neuertheles yet he dothe hem onely by styrynge of reason for drede of god thys man hathe vertues in reason and in wyll but not loue of hem in his affeccyon ¶ But whan by grace of Ihesu and by ghostly and bodely exercyse reason is tourned in to lyght And wyll into loue Thenne hathe he vertues in affeccyon For he hathe soo well gnawen on the bytter barke of the notte that he hathe broken it And fedeth hym with the kyrnell That is to saye The vertues whiche were fyrste heuy for to doo are nowe turned into a very delyte and sauour as whanne a man lyketh â—n mekenes in pacyens in clennes in sobyrte And in charyte as in ony delytes Sothlytyll thyse vertues ben turned thus in to affecâ—ion he maye well haue the ii parte of contemplacyon But the thre soth fastly shal he not take ¶ Of the meanes that bryngethe a soule to contemplation Capitulum xv NOwe sythen vertues are dysposinge to contemplatyon thenne it behouyth the vse certen meanes for to come to vertues \ Thre meanes there ben whyche men moost comynly vsen that yeuen hem to contemplacyon As redynge of holy wrytte and of holy techynge ghostely meditacyon and besye prayer with deuocyoÌ„ By medytacyoÌ„ shal thou see as I sayd ehy wretchydnes thy synnes and thy wyckydnes As pryde couetyse gloteny slothe and lecherye and wycked styrynge of enuye yre hatred malencolye angrynes yt byttenes vnskilful heuynes Thou shalt also se thy herte ful-of vayne shames dredes of thy flesshe and of the worlde Alle thyse styrynges wyllen alwaye boylle out of thy hert a water wyll renne out of the of the sprynge of a stynkynge well And lette the syghte of thy soule that thou mayste neuer see ne fele derely the loue of Ihesu cryst For wyâ—e thou well tyll thy hert be moche clensyd thrugh stable trouth besye beholdynge of crystes manhede fro suche synÌ„es thou may not haue ghostly knowynge of god perfytly wytnessynge hymself in the gospel thus BtiÌ„ muÌ„do corde qmÌ„ ipÌ„i deuÌ„ videbâ—t Blessyd be clene of hert for they shal se god Also in medytacyoÌ„ thou shal see vertues whiche be nedful to the for to haue as mekenes myldnes pacyence ryghtwysnes ghogly strength temperaunce clennes â–ª pees sobernes fayth hope charyte â–ª Thyse vertues thou shall see in meditacyon how good how fayre how profytable they ben by prayer thou shal desyre hem gete hem without whiche thou may not be contemplatyf For Iob sayth thus InhabundaÌ„cia iÌ„gredieris sepulcruÌ„ That is to say â–ª thou shalt in plente of gode bodely werkys and gostly vertues entre thy graue that is y e rest in contemplacyon ¶ What a man sholde vse and refuse by the vertue of mekenes Cplm xvi NOw yf thou sholdest vse wysely gostly werkes sykerly trauayle in heÌ„ the behouith to begynne ryght lowe Thre thynges y t nedeth to haue fyrst vpon the whiche as on a siker grouÌ„de thou shal set al thy werke thise iii. are mekenes siker fayth hole enteÌ„t to god Fyrst y e behouyth to haue meknes in this maner thou shalt holde thyselfe in thy wyll in thy felynge yf thou may vnable to dwelle amonge men vnworthy to serue god in couersacyon with his seruauntys vnprofytable to thy euencrysten wantynge both cunnynge myght to fulfyl good werkes of actyflyf in helpe of thy eueÌ„crysten as other men wymÌ„en done And therfore as a wretche outcaste refuse of al men wymmen are sperred in a hous alone y t thou sholdest dere ne greue no man or woman by enyl ensampse sithe thou canst not profyte heÌ„ by good werkyng Ouer this the behoueth to loke ferder y t syth thou art so vnable to serue our lord by bodely werkes outwarde how moche more behoueth the to holde y e vnable vnworthy to serue hym ghostly by inwarde ocupacyon For our lorde is a spyryte as the prophete layth SpÌ„s ante faciemntam xpÌ„s dnÌ„s Before our face a ghost is our lorde cryst the kyndly seruyse to hym is ghostly as he sayth hyÌ„self Ueri adorantes adorabuÌ„t preÌ„m inâ—pÌ„u veritate Sothfast seruauntes shal worshyp hym in spyryte sothfastnesse Thenne thou that art so boystous so lewde so flesshly soo blynde in ghostly thynges namly of thyn owne soule whiche the behouyth fyrst to knowe yf thou sholdest come to the knowynge of god Howe sholdest thou thenÌ„e fele thyself able or worthy for to haue state or lyknes of contemplatyf lyf the whiche lyf as I haue sayd lyeth pryncypally in ghostly knowyng felyng of god This I say to the not y t thou sholdest for thynke thy purpose be myspayde with thy clothinge but y t thou sholdest fele this lownes fothfastly in thy
he begyleth hymselfe The nerer that he weneth he be y e feder he is For cryste sayd to hem that wolde be his dyscyples thus Hoc est preceptuÌ„ meuÌ„ vt diligatis inuicem sicut dilexi vos This is my byddynge that ye sholde loue togyder as I haue loued you For yf ye loue as I haue loued theÌ„ are ye my dyscyples But now sayste thou how shalte thou loue hym that is badde aswel as hym that is good As vnto this I say thus that thou shalt loue both good badde in charyte but not for the same cause as I shall telle how Thou shalte loue thyn euen crysten as thyselfe Now thou shalt loue thyselfe onÌ„ly in god or elles for god In god thou louest thyselfe whan thou arte ryghtful by grace vertuous and louest not thyself but oonly for y t ryghtwysnesse vertues y t god yeueth y t then louest thou thyselfe in god for thou louest not thyselfe but god Also for god thou louest thyself as yf thou were indedely synne and woldest be made ryghtful vertuous then louest thou thyselfe not as thou arte for thou arte vnryghtful but as thou woldest be Ryght so shal thou loue thyn euen crysteÌ„ If they beÌ„ good ryghtful thou shalt loue hem by charyte in god oonly for they beÌ„ good ryghtful for then louest thou god in hem as goodnes ryghtwysnes more than yf they ben badde indedely synne as thyn enmyes that haten the or other of y t whiche thou hast full heuydence y t they are not in grace yet shalt thou loue hem not as they arne ne as good men ryghtfull men for they arne bad and vnryghtfull but thou shalt loue hem for god that they myghte be good ryghtfull And so shalt thou no thynge hate in heÌ„ but y e thyng y t is contrary to ryghtwysnes y t is synÌ„e This is as I vnderstonde y e techyng of saynt Austyn for to departe y e loue of the man fro the hate of the synÌ„e y e loue of thyn euen crysteÌ„ He y t is meke or wolde sothfastly be me can loue thus his euen crysten none but he ¶ How a man shall knowe how moche couetyse is hyd in his herte CaplmÌ„ lxxi LIfte wel vp this ymage loke wel aboute and thou shalt mowe see couetyse and loue of erthly thynges occupye a grete partye of this ymage though it seme lytyl Thou hast forsaken rychesse and moche honour of this worlde and arte spered in a dongeon but hast thou forsaken clenly the loue of al this I hope not yet It is lesse maystry for to forsake worldly good than to forsake the loue of it Parauenture thou hast not for saken thy couetyse but thou hast chaunged it fro grete thynges in to smale as fro a pownde vnto a peny and fro a syluer pece vnto a dysshe of an halfpeny This is a symple chaunge thou art no good marchaunt Thyse ensamples arne chyldysshe neuertheles they betoken more If thou trowe not me assay thyself If thou haue loue delyte in the hauyng holdynge of ony thynge y t thou hast suche as it is with y e whiche loue thou fedest thyn herte for a tyme. Or yf thou haue desyre yerniÌ„g for to haue somÌ„ thyng y t thou hast not with whiche desyrethyn herte is traueyled stroubleâ— by vâ—skylful besynesse that the clene desyre of vertu of god may not rest therin this is a token y t there is couetyse in this ymage And yf thou wolte assay better loke yf ony thynge that thou hast be taken awaye fro the by maystry or by borowyng or by ony other wyse thou may not gete it ayeÌ„ for thy thou arte disesed angred trowbled in thyne hert bothe for thou waÌ„test y t thyng y t thou woldest haue may not haue it also ayenst hym y t hath it thou arte styred for to stryue chyde with hym for he myght restore y e ayen wyl not this is a token y t thou louest worldly goodes For thus done worldly men whan her good her rychesse is taken fro heÌ„ they arn heuy sory angry chyding stryusg ayeÌ„st heÌ„ y t haue it opeÌ„ly by worde by dede but thou doost al this in thyn hert pryuely where god seeth yet thou art in more defawte than a worldly man For thou hast forsaken in lyknes y e loue of worldly thinges But a worldly maÌ„ hath not do so therfore he is excused thoughe he stryue pursue for his goodes by lawful wayes for to haue hem ayeÌ„ But now sayest thou y t the behoueth for to haue thy necessaryes of suche thynges as loÌ„gen to y t as wel as a worldly maÌ„ I grauÌ„t wel therto but thou sholde not loue it for it self ne lykinge haue in the holdyng ne in y e kepyng ne sorowe ne heuynesse fele in y e lesyng or in y e withdrawynge of it For as saynt gregory sayth Asmoche sorow as thou hast in lesyng of a thyng so moche loue haddest thou iÌ„ y e kepynge And therfore yf thyn herte were made hoole thou haddest sothfastly felt desyre of ghostly thynges had there with al a syght of the leest ghostly thyng y t is all y e loue the lykyng of ony â–ª erthly thyng thou sholdest sette it at nought it sholde not cleue vpon the For to loue for to haue more than y e nedeth skylfully oonly for luste lykyng it is a defawte Also for to fetchen thy loue vpon y t thynge that the nedeth for it selfe it is defawte but not so grete But for to haue vsen that thyng y t the nedeth withouten loue of it more than kynde or nede asketh withouteÌ„ whiche the thyng may not be vsed it is no defawte Sothly in this poynt as I trowe many y t I haue y e state y e lyknesse of pouerte arn moche letted hyndred fro y e loue of god I ne accuse no maÌ„ ne no state reproue for in eche astate some arn good some arne other But one thyng I saye to euery man or woman that hath taken the state of wilful pouerte whither he be relygious or seculer or what degree he be in as long as his loue his affeccyon is bounden fastened and as it were glewed with the loue of ony erthly thynge that he hath or wolde haue he may not haue ne fele sothfastli y t clene loue the clere syght of ghostly thynges For saynt Austyn sayd to our lorde thus Lorde he loueth y e but lytyl that louyth ony thynge with the that he loueth not for the For the more loue couetyse of ony erthly thyng is with the the lesse is the loue of god in thyn herte For though it be so that this loue of erthly thyng putteth heÌ„ not out of charite but yf it be so moche that it strangle y e loue of god
lykynges of it Slee then breke downe pryde set vp mekenesse Also breke downe yre and enuye reyse vp loue charyte to thyn euen crysteÌ„ Also in stede of couetyse pouerte in spyryte In stede of accydye feruour in deuocyon with glad redynes to al gode dedes And in the stede of glotenye lecherye sobyrte chastyte in body in soule This consydered saynt poul whaÌ„ he sayd thus Deponentes veterem homineÌ„ cuÌ„ suis actibus qui corruÌ„pitur scdm desideria erroris et induite nouuÌ„ homineÌ„ qui sedm deum treatus est in sanctitate iusticia ye shal put down the olde man that is y e ymage of synne of the olde adam with all hys membres for he is rotyn in desyres of errour and ye shal shape you clothe you in a new man whiche is y e ymage of god by holynes ryghtwysnes and full hede of vertues who shal helpe the breke downe this ymage Sothly thy lorde Ihesu In the vertue in the name of hym shal thou breke downe this mawmente of synne Praye hym besyly desyre he shal helpe the ¶ What profyte comyth of kepyng of y â— hert And how moche the soule is what it louyth CaplmÌ„ lxxxviii GAder then thyn herte togyder do after the couÌ„seyle of y e wyse man whan he sayth thus OmÌ„i custodia serua cor tuum qmÌ„ exipÌ„o vita procedit With al thy besynes kepe thyn herte for out of it comyth lyfe And that is sothe whan it is wel kepte For thenÌ„e wyse thoughtes clene affeccyons and brennynge desyres of vertues of charyte of y e blisse of heuen comynour of it and makyth the soule to lyue a blessyd lyf Also on y e contrary wyse yf it be not kepte then as our lorde sayth in the gospel De corde exiuit togitationes male que coinquinant hominem Euyl thoughtes vnclene affeccyons comen out of the herte the whiche defoulen man as our lorde sayth They eyther benymme the lyfe of y e soule by dedely synne Or elles they feble the soule maken it syke yf they ben venyall For what is a man but his thoughtes and his loues Thyse maken a man oonly gode or badde As moche as thou louest god and thyn euen erysten knowest hym so moche is thy soule And yf thou lytyl loue hym lytyl is thy soule yf thou nought loue hym nought is thy soule It is noughte as for good but it is moche as for synÌ„e and yf thou wylt wyte what thou louest loke where vpoÌ„ thou thynkest For where the loue is there is the eye and where the lykynge is there is moostyÌ„ herte thynkyng If thou loue moche god y e lyketh for to thyÌ„ke vpoÌ„ hyÌ„ moche yf thou loue lytyl thenÌ„e lytyl thou thynkest vpoÌ„ hym Rule wel thy thoughtes thin affeccyon then arte thou vertuous ¶ How the ymage of synne shal be â—roken downe Capitulum lxxxix BEginne then on breke this ymage whan thou hast Inwardely bethought the of thyselfe and of thy wrecchydnesse as I haue sayd howe prowde howe vayne and how enuyous how malencolyous how couetous how flesshly how ful of corrupcioÌ„ Also how lytyl knowyng felyng or sauour thou haast of god and of ghostly thynges How wyse how quycke how moche sauour thou hast iÌ„ erthly thynges And shortly that the thynketh the also ful of syn as y e hyde is ful of flesshe Be thou not to moche adradde though thou thynke soo of thyself And whan thou haste doon thus lyft vp then the desyre of thy herte to thy lorde Ihesu praye hym of helpe Crye to hym by grete desyres syghinges that he wyl helpe the to bere this grete bourden of this ymage or elles that he wyl breke it Thynke also suche a shame it is for the to be fedde with swynes mete of flesshly sauours that sholde fele a ghostly sauonr of heueÌ„ly Ioy If thou do thus then begynnest thou for to aryse ayenste the hole grounde of synne in the as I haue sayd And it maye so be that thou shalt fele payne and sorowe for thou shalt vnderstonde that there maye noo soule lyue without grete payne but yf he haue reste or delyte eyther in his creatour or in a creatour Thenne whan thou rysest ayenst thyself by a feruent desyre for to fele of thy lorde Ihesu for to drawe out thy loue fro al bodely thynges and fro reste in thy bodely felyng in so moche that thou arte encombred of thyselfe And the thynketh that al creatures rysen ayenst the al thynges whiche thou haddest delyte in before tourneth y e to payne And whaÌ„ thou forsakest thus thyself and thou maye not lyghtly fynde comforte in god nedelynges thy soule shal suffre payne Neuerthelesse I hope who soo wolde suffre this payne a whyle stedfastly cleuyng vpon y e desyre and naked mynde of Ihesu cryste and vpon desyre y t he wolde not haue but his lorde falle not lyghtly therfro ne seche no comforte outwarde for a tyme for it lastyth not longe Our lorde is nyghe and sone shal ease the herte For he wyl helpe to bere thi body ful of corrupcoÌ„n And he wol with his mercyful myght of gracyous presence breke downe this false ymage of loue in thyselfe Not al atones but lytyl and lytyl tyl thou be somdele refourmed to his lyckenesse ¶ How a man shall haue hyÌ„ to y e styryng of pryde al other vices Caplm lxxxx AFter suche an hole rysyng ayenst thyself whan it is passyd thou shalt more sobyrly more easely rule thiself And y e more sadly for to kepe thy thouÈtes thyne affeccyons for to knowe hem whether they ben good or bad And then yf that thou fele a styryng of pryâ—de in ony maner of speche of it Besoone wel waar yf y t thou maye and suffre not it scape lyghtly awaye But take it in mynde and rente it breke it and dyspise it do al the shame that thou maye therto Loke thou spare it not ne trowe it not speke he neuer so fayre for it is fals though it seme soth as the prophete sayth Popule meê° qui te beatuÌ„ dicunt ipsi te desipiunt et in erroreÌ„ mittuÌ„t That is to saye thus Thou man of my peple they that sayen thou arte blessyd and holy they begyle and bryngen the into errour And yf thou doo thus often besyly thou shalt by the grace of IhuÌ„ within shorte tyme stoppe moche of the sprynge of pryde moche abate y â— vayne delyte therof y t thou shalt vnethes fele it And whan thou felyst it it shal be so weyke and as it were halfe dede that it shal not moche greue the And thenne shall thou mow haue a ghostly syght of mekenesse how good and how fayre it is thou shalt desyre it loue it for y e goodnes of itselfe that the shall lyken for to beholdeÌ„ as thou arte
in IhuÌ„ god man one persone CaplmÌ„ xxx IT nedeth a soule that wolde haue knowynge of ghostly thynges for to haue firste knowynge of it self For it maye not haue knowyng of a kynde aboue it self but yf it haue knowynge of itself And that is whan the foule is soo gadred iÌ„ to itself and departed fro beholdynge of al erthly thynges fro the vse of bodely wittes that it felyth itself as it is in the owne kynde without a body Thenne yf thou coueyte for to knowe and see thy soule what it is thou shalte not torne thy thought with ymaginacion in to thy body for to seke it and fele it as it were hyd within thyn herte as thy herte is hydde holden within thy body If thou seke soo thou shalt neuer fynde it in itselfe The more thou secheste for to fynde fele it as thou woldest fele a bodily thyng the ferder thou arte therfro For thy soule is no body but a lyfe vnseable not hyd and holden with in thy body as a lesse thynge is hyd holden within a more but it is holdynge and quyknyng thy body moche more thaÌ„ thy body is in myght in vertue Then yf thou wolt fynde it withdraw thi thoughte fro al bodily thynge outwarde fro mynde of thyn owne body also fro al thy fyue wyttes asmoche as thou maye and thynke on the kynde of a resonable soule ghostly as thou woldest thynke for to knowe ony vertue as sothfastnes or mekenes or ony other vertue Righte soo thynke that a soule is a lyfe vndedely vnseably hath myght in itself for to see and knowe the soueryn sothfastenes And for to loue the souereyne goodnes y t is god whan thou seest this then felyst thou somwhat of thyself Seke thyself in none other place but y e more fully y e more clerly y t thou maye thynke of the kynde and the worthynes of a resonable soule what it is and what is y e wyndly werkynge of it y e better seest thou thiselfe It is ful harâ—e for a â—oule that is rude and moche in the flesshe for to haue syghte and knowynge of it or of an angel or of god It falleth anone in to ymagynacion of bodily shappe and it weneth therby for to haue the sighte of it selfe and so of god and soo of ghostly thynges And that maye not be For alle ghostly thinges are sene and knowen by vnderstonding of the soule not by ymaginacion Ryght as a soule seeth by vnderstoÌ„dyng that the vertu of right wysnes is for to yeue to euery thynge that it oweth to haue right soo on suche a maner maye the soule see itselfe by vnderstondynge Neuertheles I saye not that thy soule shall reste stylle in this knowinge bue it shal by this seke hyer knowynge aboue itselfe that is the kynde of god For the soule is but a myrour in the whyche thou shalt see god ghostly And therfore thou shalt fyrste fynde thi myrrour kepe it bryghte clene fro flesshly fylth worldly vanytee holde it well vp fro the erthe that thou myÈt see it our lorde therin also â–ª For to this ende traueylen all chosen soules in this lyfe in her meaning in her enteÌ„t though they haue not specyally the felinge of this And therfore it is said before that many soules beginÌ„yng profiting haue many grete feruours moche swete deuocioÌ„ and as it semith breÌ„nynge al in loue yet haue they not perfytly loue ne ghostly knowynge of god For wyte thou well fele a soule neuer somoche feruour somoche that him thinkyth that y e body may not bere it or though he melte al in to wepynge aslonge as his thynkyng his beholdyng of god is moost or al in ymagynacion not in vndstoÌ„dyng he come not yet to prrfyte loue ne to coÌ„teÌ„placion For thou shalt vndstoÌ„de y t the loue of god is on thre maner wyse Al are good but echone is better thaÌ„ other The fyrste comyth onÌ„ly thrugh fayth wythout gracious ymaginacioÌ„ or ghostly knowyng of god This loue is in the leest soule that is refourmed in fayth in y e lowest degree of charyte And it is good for it suffyceth to saluacyon The seconde loue is that a soule felyth thorugh fayth ymagynacyon of IhuÌ„ iÌ„ his manhede This loue is better than the fyrste whan the ymagynacyon is styred by grace for why the ghostly eye is opened in beholdynge of our lordes manhede The thyrde loue that the soule feleth thorugh ghostly syght of y e god hede in the manhede as it maye be seen here that is best and wooste worthy and that is perfyte loue this loue a soule felyth not vnto it be refourmed in felyng Soules begynnyng profytyng hath not this loue for they cannot thynke on IhuÌ„ ne loue hym goodly but as it were almanly flesshly after the condycyons lyknes of man and vpon that rewarde they shape al her worchynge in her thoughtes in her affeccyons They drede hym as a man worshyp hym loue hym pryncypally in maÌ„ly ymagynacyon go no ferder As thus If they haue done amysse and trespased ayenst god they thynke then y e god is wrothe with hem as a man sholde yf they had trespassed ayenst hym therfore they falle downe as it were to the fete of our lorde with sorowe of herte and cryen mercy And whan they done thê° they haue a good trust y â— our lorde of his mercy wol foryeue hem her trespasse This maner of doyng is ryght good but it is not ghostly as it myghte be Also whan they woll worshyp god they present hem in her thought as they were before our lordes face in a bodely lyckenes ymagyne a wonderful lyght there our lorde Ihesu is and thenne they reuerence hym worshyp hym drede hym fully put hem in his mercy for to do with hem what he wol Also whaÌ„ they wol loue god they beholde hym worshyp hym dreâ—e hym as a man not yet as god in man eyther in hys passyon or in some other thyng of his manhede and in y â— beholdinge they fele her hertes moche stired to that loue of god This manere of worchynge is good gracyous but it is moche lesse and lower than is the worching of vnderstondynge That is whan the soule gracyously beholdeth god in man For in our lorde Ihesu are two kyndes the manhede and the godhede Thenne ryght as the godhede is more souereyne and more worthy thaÌ„ is the manhede Ryght so the ghostly beholdynge of the godhede in Ihesu maÌ„ is more worthyer and more ghost stlyer and more medeful than ne beholdyng of the manhede alone whether he beholde the manhede as dedly or as gloryfyed And ryght so by the same skyl the loue y â— a soule felyth in thynkyng and beholdynge of the godhede in man whan it is gracyously shewed is worthyer ghostlyer more medeful than the feruour of
easy CaplmÌ„ xxxvi ASke thou then of god no thyng but this yeft of loue that is the holy ghost For among al y e yeftes y e our lorde yeueth there is none so good ne so profytable so worthy ne so excelleÌ„t as this is For there is no yefte of god that is bothe the yeuer and y e yefte but this yefte of loue And therfore it is the best and the worthy est The yefte of prophecye the yeftes of myracles worchyng the yefte of the grete knowyng and couÌ„selynge and the yefte of grete fastynge or of grete penauÌ„ce doinge or ony other suche are grete yeftes of the holy ghost but they are not the holy ghost For a reproued soule a dampnable myghte haue al thise yeftes as hath a choseÌ„ soule And therfore al thise maner yeftes are not gretly for to desyre ne moche for to charge But the yefte of loue is the holy ghost god hymself And hym may no soule haue be daÌ„pned wyth al For that yefte saueth it onÌ„ly fro dampnacyon makyth it goddis sone perceyuer of heueÌ„ly heritage And that loue as I haue before sayd is not the affeccyon of loue that is formed in a soule but it is the holy ghoste hymselfe that is loue vnfourmed y t saueth a sowle For he yeueth hymself to a soule fyrst or the soule louith hym and he fourmeth y e affeccyon in y e soule maketh the soule for to loue hym oonly for hymself And not onÌ„ly that but also bi this yefte the soule loueth itself al his euencrysteÌ„ as itself onÌ„ly for god and this is the yefte of loue that makith shedinge atwyx chosen soules reproued And this yefte makyth fully pees atwyxe god a soule and onÌ„ly al blessed creatures holy in god for it makyth IhuÌ„ for to loue vs vs hym also And euery eche of vs for to loue other in hym Coueyte this yefte of loue pryncypally as I haue sayd For yf he woll of his grace yeue it the on that maner wyse it shall open lyghteÌ„ the reason of thy soule for to see sothfastnes y t is god ghostly thynges And it shal styre thyn affeccoÌ„n holy for to see sothfastnes y t is god ghostly thinges And it shal styre thyn affeccion holy fully for to loue hym it shall worche in thy soule oonly as he wol thou shalt beholde IhuÌ„ reuerently with softnes of loue see how he doth Thus byddeth he by his prophete that we sholde do sayenge thus Uacate et videte qmÌ„ ego suÌ„deus Cease ye seeth y e I am god That is ye y â— are refourmed in felynge haue your InÌ„er eye opened in to syÈt of ghostly thynges cease ye some tyme of outwarde worchyng see y t I am god That is See onÌ„ly how I IhuÌ„ god man do Beholde you me for I do al I am loue for loue I do al y t I do ye do nought And y t this is sooth I shall shewe you For there is no gode dede doon by you ne good thought felte in you but yf it be done thrugh me That is Thrugh myght wysdome loue my ghoâ—ly wyttely louely Elles it is noo good dede But now is it soth y â— I IhuÌ„ am bothe myght wysdome and blessed loue ye nought for I am god Then mowe ye welâ—e that I do al your good dedes And al gode though see and al your good loues in you and ye do ryght nought And yet neuertheles ben al thyse good dedes called yours Not for ye worthe hem pryncypally but for I yeue heÌ„ to you for loue that I haue to you And therfore sythen I y â— am Ihesu and for loue dooth al this cease then ye of the beholdynge of yourselfe and sette yourselfe at nought loke on me see that I am god for I do al this This is somwhat of the meanyng of the verse of dauyd before sayd See then beholde what loue wercheth in a chosen soule that he refourmeth in felynge to his lykenes whan y e reason slyghtned a lytyl to y e ghostly knowynge of IhuÌ„ and to y e felynge of his loue Then bryngeth loue in to the soule the full hede of vertues and torneth hâ—m al into softnes in to lykynge as it were with out worchynge of the soule for the soule stryueth not moche for the getynge of hem as it dyde before but it hathe hem easely and felyth hem restfully oonly thorughe the yefte of loue that is the holy ghost And that is a wel grete comforte and gladnes vnspekable whan it felyth sodenly and wote neuer how the vertue of mekenesse and pacyence soberte and sadnesse chastyte and clennes louered to hys euen crysten and al other vertues the whiche weâ—e to hym soÌ„tyme traueylous paynful harde for to kepe are now torned into softnes lykyng and in to wonderful lyghtnes so ferforthe that hym thynkith no maystrine no hardnes for to kepe euery vertue but it is most lykyng to hym for to kepe it al this makyth loue ¶ Other men that stonden in the comoetee of charyte and arne not yet so ferforthe in grace But worche vnder the byddynge of reason they stryuen and fyghten al daye ayenste synnes for the getynge of vertues and sometyme they ben aboue and somtyme bynethe as wrast lees are Thyse men done ful well They haue vertues in reason and wyl not in sauour ne in lone for they fyghten wyth hemselfe as it were by her owne myght for hem And therfore may they not haue full rest ne fully the hyer honde Neuerthelesse they shal haue moche mede but they are not yet mâ—ke ynough They haue not yet putte hemselfe al fully in goddys honde for they see him not yet But a soule that hath ghostly sighte of Ihesu takethe noo grete kepe of stryuynge for vertues for that tyme He is not besy abowte hem specially but he setteth all his besynesse for to kepe that syghte and that beholdyng of Ihesu that it hath for to holde the mynde stably therto And bynde the loue oonly to it that it fall not therfro and forgete all other thynges asmoche as it maye And whanne it dooth thus thenne is Ihesu sothfastly mayster ayen all synnes And bishado wyth it wyth hys blessed presence and getyth it all vertues And the soule is so comforted so borne vp with the softe felynge of loue that it hath of the syghte of IhuÌ„ that it feleth noo grete dysease outwarde And thus sleeth loue generally alsynnes in a soule reformeth it in the newe felynges of vertues ¶ How loue thrugh gracyous beholdyng of IhuÌ„ sleeth al styrynges of pryde maketh y â— soule for to lese sauour delyte in al erthly worshyp CaplmÌ„ xxxvii NEuertheles how loue sleeth synnes refourme th vertues in a soule more specyally shal I saye fyrst of pryde of meknes that it contrary vertue therto Thou
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
cryste And neuertheles afterwarde he sayd thus Predicamus vobis xp̄m dei vircutem et dei sapienciā As who sayth Fyrst I preched of the manhede the passyon of cryst Now I preche to you of y e godhede As thus That cryst is the myght of god and the endles wysdome of god ¶ That the medytacyon of the passyon of cryst is with drawen fro hem that it is yeuen to oft sythes for dyues causes Caplm xxxvi THis maner of medytacyon a man hathe not alway whan he wolde but whan our lorde wyll yeue it Unto some men and wymmen he yeuyth it all theyr lyfe tyme by sythes whan he vysyteth hem As so me men arne so tender in her affeccyon that whan they here men speke or elles that they thynken of his precyous passyon her hertes melten in deuocyon And arne fedde and comforted ayenst all maner temptacyons of the enmye And y ◠is a grete yeft of god To some mē he yeueth it fyrst plēteuously afterwarde he withdraweth it for dyuers causes Other yf a man wexe prowde of it in his owne syghte or for some other synne by the whiche he makyth hymself vnable for to receyue y ◠grace Or elles our lorde withdrawith it al other deuocyons somtyme fro a man or a woman for he wyll suffre hym to be assayd by temptacyons of his enmye And so wyl he dyspose a man for to knowe and fele hymself more ghostly For he sayd soo hymself to hys dyscyples Expedit vobis vt ego vadam Si enim non abiero peraclitus non venit ad vos It is spedeful to you that I go fro you bodely for yf I goo not the holy ghost maye not come to you For as longe as he was with hem they loued hym moche but it was flesshly in his manhede And therfore it was spedeful to hem that he sholde withdrawe the bodely fourme fro her syght y t the holy ghost myght come to hem teche hem for to loue hym knowe hym more ghostly as he dyde on y e day of pentecost Ryght so it is spedful to some that our lorde withdrawe a lytyl the bodely the flesshly lyknes fro the eye of y e soule y t the herte myght be sette fyxed more besyly in ghostly desyre sekynge of his godhede ¶ Of dyuers temptacyons of the fende Caplm xxxvii NEuertheles it behouyth a man to suffre many temptacyons fyrst And thyse temptacyons fallen oftsythes to some men wymmen after whan comforte is withdrawen vpon dyuers maners by malyce of the enmye As thus whan the deuyl perceyuethe deuocyon moche withdrawen that the soule is lefte as it were nakyd for a tyme thenne sendeth he to some men temptacyons of lechery of glotenye so hote so bren̄ynge that hem shall thynke that they felyd neuer none soo greuous in al her lyfe tyme before whan they yaaf hem moost to synne In so moche that they shal thynke it impassyble for to stonde longe and suffre that they ne shal nedes falle but they haue helpe and therfore haue they thenne moche sorowe both for lackyng of comforte and deuocyon whiche they were wonte to haue And they haue moche drede of fallyng fro god by suche opē synnes And al this werketh the deuyl at the suffraunce of god for to doon hem forthynke her good purpoos tourne ayen to synne as they were wonte to do But who so wyl abide a whyle and suffer a lytyl payne and not tourne ayene to synne for noo thynge the honde of our lorde is full nere and helpyth ryght soone For he kepyth hym ful sykerly and the man wote not how as the prophete dauid sayth in the persone of our lorde Cum ip̄o sum in tribulacyone eripiam cū glorificabo eum I am with hym in his tribulacyon in temptacyon I shal delyuer hym and I shall make hym gloryous in my blysse Some men he tempteth by ghostly synnes malycyously as by mystro wynge of the fayth or of the sacrament of our lordes blessed body Also of despeyre or of blasphemye in our lorde or ony of hys sayntes or lothynge of her lyfe or bytternes or vnskylful heuynes or of to moche drede of hymself and of her body yf they put hē holy to goddis seruyse Some men he tompteth also and namly solytory men wymmen by dredes vglynes quakynges and shakynges eyther apperyng to hem ī bodely lyknes or elles in ymaginyng slepynge wakyng And taryeth hem so that vnneth may they haue ony rest And also on many other wyses he tempteth mo than I can or may saye ¶ Of dyuers remedyes ayenst temptacyons of the fende Caplm xxxviii REmedye to suche men wymmen y ◠arne thus traueyled or ony otherwyse may be this Fyrst that they wyl put al her trust in our lorde Ihū cryst and brynge to mynde often his passyon and y e paynes y ◠he suffred for vs and that they then̄e trowe stedfastly that al sorowes traueyle that they suffre in suche temptacyons whiche to an vncunnyng man semyth a forsakynge of god That it is no repreuynge ne no forsakynge but assayenge for her better Eyther for clensyng of her synnes before doon or for grete encreasynge of her mede disposyng to moche grace yf they wyl suffre a whyle and stonde fast that they torne not ayene wylfully to synne Another remedye is that they drede not ne charge not as for a synne ne sette not at hert suche malycyous styrynges of dyspeyre or of blasphemye or of the sacrament or ony suche other that were vgly for to here For the felynge of thyse temptacyons fyleth the soule no more than yf they herde an hounde berke or a I lee byte They taryen the soule but they apeyre not the soule yf a man wyldyspyse hem and set hem at nought For it is not good for to stryue with hem for to put hem out by maystry For y e more that they stryue with suche thoughtes the more they cleue to hem And therfore they shallen as moche as they maye drawe out the thoughte fro hem and sette it to some other ocupacyō And yet yf they wyl euer hange vpon hem then it is gode to hem that they be not angri ne heuy to fele hem but wih a gode trust in god bere hem as it were a bodely payne a scourge of our lorde for clensynge of her synnes as longe as he wyl for his loue as he was scourged bare the crosse for her loue And ouer this it is gode to hem for to shew her hertes to some wyse man in the beginnyng before they ben roted in the here that they leue her owne wytte and folowe the counseyle of hym And that they shewe hem not lyghtly to none vncunnyng or worldly man whiche neuer felt suche tēptacyons For they myght lyghtly brynge a symple soule in to dispeyre by vncūnynge of hemself Of thyse maner of temptacyons by
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
more openly of this ymage as me thynketh This ymage is a fals mysruled loue vnto thyself Out fro this comen al maner of synÌ„es by seueÌ„ Ryuers whiche arne thyse Pryde Enuye Ire Accidie couetyse glotenye lecherie Lo this is somwhat y t thou may fele By one of thyse ryuers renÌ„eth out al maner of syn putteth the out of charyte yf it be dedely synÌ„e or it letteth y e feruour of charyte yf it be venial Now may thou grope y t this ymage is not nouÈt but it is moche of bad for it is a grete spekyng of loue vnto thyself with suche vii ryuers as I haue sayd But now sayst thou howe may this be soth I haue forsaken y e worlde I am stoken in an house I medle with no man I chyde not I stryue not I neyther by ne selle I ne haue no worldly besynes but by y e mercy of god I kepe me chaste with holde me fro delytes And ouer this I praye I wake I traueyle bodely ghostly as I maye How sholde then this ymage be soo moche in me as thou spekest of As to this I aÌ„swere graunt to y e y t I hope thou doost al thy se werkes moo therto yet maye it be soth as I saye Thou art besye vpoÌ„ thy myÈt for to stop y e ryuers with outeÌ„ but the spryng within on happe thou leuest hole Thou art lyke to a maÌ„ the whyche had iÌ„ his yerde a stiÌ„kyng wel with many renÌ„ynges fro it He yede he stopped the renninges left the spryng hole wende al had be syker but the water sprange vp at the grounde of y e welle stode styl somoche y â— it corrupted al the fayrnes of his gardeÌ„ yet reÌ„neth no water out Ryght so maye it be with y e If it be so y t thou hast by grace stopped y â— ryuers of this ymage withoute so moche it is wel but beware of y e sprynge within Sothly but yf thou stoppe clense y t as moche as thou may it wyl corrupte al y â— floures of the garden of thy soule shewe the neuer so fayre outwarde in syght of men But now sayst thou wherby shal I knowe y t the grouÌ„de is stopped yf I traueylle aboute it As vnto this I shal telle by assaye how thou shalt knowe this ymage yf it be in the how moche it is in the and therby shalte thou wytte howe moche it is stopped and how lytyl also in the And asmoche as pryde is the pryncipal Ryner I shal telle y â— therof fyrst ¶ What pryde is And whan it is syn Caplm lvi PRyde is not elles as clerkes sayeÌ„ but loue of thyne owne excellence y t is of thyn owne worhyp Then the more thou louest lykest in thyn owne worshyp the more is the pryde \ soo the more is the ymage in y t If thou fele in thyn herte a styryng of pryde thon that arte holyer wyser better and more vertuous than a nother is y e god hath yeuen the grace for to serue hym better than other done thou thynkest al other byneth y e and the abouen hem or ony other thought of thyselfe whiche sheweth to thy syght of thy soule an excellence an ouerpassynge of other meÌ„ or wymmen and of this styryng thou felyst loue delyte vayne plesyng in thy self that thou art so this is a token that thou berest this blacke ymage whiche yf it be preue for menÌ„es eyen neuertheles it sheweth hym openly in goddes syght But mow sayst thou y t thou may not flee suche styringes of pryde for ofte thou felyst heÌ„ ayenst thy wyl therfore thou holdest heÌ„no syn or yf they ben syn they ben nought but venyal As to this I saye thus that the felynge of thyse styrynges of pryde or of ony other the whiche spryngen out eyther of y â— corrupcion of this fowle ymage or by incastynge of the enmye it is no synÌ„e in as moche as thou felyst hem and that is a grace a pryuylege by vertue of the passyon of Ihesu cryste graunted to al crysten men baptyzed in water in the holy ghost For soâ—hly to Iewes sarazyns whiche trowe not in Ihesu cryst all suche styrynges are dedely synnes For saynt poul sayth O mÌ„e quod non est exfide pcâ—mÌ„ est Al that is done withouten trouthe in cryst is dedely syn But we crysten men haue this pryuylege of his mercy that suche felynges are no synÌ„e but they are payne of y e orygynal synne Neuertheles whan by neclygence and by blyndenes of thyselfe this felyng is receyued vnwarly in thy thought tourned in to loue lykynge then is there synne more or lesse after the mesure of the loue soÌ„tyme venyall somtyme dedely whan it is venyall whan dedely fully can I not telle y â— Neuertheles a lytyl I shal saye as me thynketh ¶ Whan pryde is dedely synne And how it is in flesshely lyuynge men dedely synne Caplm lvii THen the styryng of pryde is receyued tourned in to lykynge somoche that the herte cheseth it for a ful rest a ful delyte secheth none other ende but oonly lykyng therin then is this pryde dedely syn for he makyth chesyth this delyte as his god without ayeÌ„ stondyng of reason of wyl therfore it is dedely synne But now sayst thou what fole is he y t wolde these pryde as his god no maÌ„ y t lyueth wolde do so As vnto this I saye that I can not telle the in specyal who synÌ„eth in pryde dedely but in general I shal say y â— There is two maner of pryde The cone is bodely pryde the other is ghostly pryde Bodely pryde is of flesshly lyuynge men Ghostly pryde is ypocrytes and heretykes Thyse thre synÌ„e dedely in pryde I meane of suche a flesshly lyuynge man as saynt poul spekyth of thus Siscdm carneÌ„ vixeritis moriemini If ye lyue after your flessh ye shal deye Then saye I thus that a worldely man whiche loueth sechyth pryncypally y e worshyp of hym self and chesyth the lykynge of it as rest of his herte and the ende of his blysse he synneth dedely But now sayst thou who wolde chese loue of his worshyp in stede of his god As to this I saye thus that he that loueth his worshyp as for to seme better gretter of astate than ony other and traueyleth aboute it as moche as he maye yf he loue it somoche that for the getynge of it the kepynge and the sauynge of it he brekyth the coÌ„maundement of god or brekith loue charyte to his euen crysten or is redy in ful wyl for to breke it rather than he sholde forbere hys worshyp or lese it eyther of his name or of his state or of fulfyllyng of his wyl sothly he synneth dedely For he louyth his worshyp cheseth it more than the loue of god and of his euen crysten And
neuertheles the man y ◠synneth thus dedely he wolde saye with his mouth y ◠he wyl not chese pryde for his god But he begyleth hȳselfe for he chesyth it by his dede Neuertheles a nother worldly mā that louyth worship of hymself pursueth therafter yf he loue it not so moche y t he wolde for the getyng or the sauyng of it do a dedely synne or breke charyte to his euen crysten he synneth not dedely but venyal more or lesse after the mesure of his loue his lykynge with other cyrcumstaunces ¶ How pryde in heretykes is dedely syn Caplm lviii AN heretyke synneth dedely in pryde for he chesyth his reste his delyte in his owne opynyon in his owne sayeng for he weneth y t it is soch whiche opynyon or sayenge is ayenst god holy chyrche and therfore synneth he in pryde dedely for he louyth hymselfe his owne wyl wytte so moche y ◠though it be openly ayenst the ordynaunce of holy chyrche he wyll not leue it but rest hym therin as in soch fastnes and so makyth he it his god but he begyleth hymselfe For god and holy chyrche arn soo onyd and accorded togyder y ◠who soo dooth ayenst that one he dooth ayenste bothe And therfore he that sayth he loueth god and kepyth his byddynges and dispyseth holy chyrche and setteth at nought the lawes and the ordynaunces of it made by y ◠hede the souerayne in gouernaūce of al crysten men he lyeth he chesyth not god but he chesyth y e loue of hȳself contrary to the loue of god so he syn̄eth dedely And in that he weneth moost to plese god he moost dysplesyth hym for he is blynde and wyl not see Of this blyndnes this fals restyng of an heretyke in his owne felinge spekith the wyse man thus Est via que videtur homini recta et nouissima eius ducūt ad mortē Thre is a waye whiche semith to a man ryghtful and y ◠last ende of it bryngeth hym to endles dethe This waye specyally is callyd heresye For other flesshly syn̄ers that synnen dedely lyen therī comynly they suppose amis of hemself and felen bytyng in conscience that they go not in the ryght waye But an heretyke supposeth that he dooth wel techeth wel and yet no man so well And so weneth he that his way were the ryght waye therfore felyth he no byryng of conscyence ne mekenes in herte And sothly but yf god sende hym mekenes of his mercy at the laste ende he gooth to helle And neuertheles yet weneth he for to haue done wel getē hym y e blysse of heuen for his techynge ¶ How pryde in ypocrytes is dedely syn Caplm̄ lix THe ypocryte also syn̄eth dedely in pryde He is an ypocryte that cheseth vayne Ioye of hymselfe as y e rest the ful delyte of herte vpon this maner of wyse whan a man dooth many maner of good dedes bodely ghostly and thenne is put to his mynde by suggestōn of the enmye beholdyng of hymself of his gode dedes Howe good how holy he is how worthy in mennes dome how hyghe in goddes syght abouen other men he perceyueth this styryng receyueth it wylfullly for he weneth it be good and of god in as moche as it is soth for he doth thyle gode dedes better thā other mē And whan it is receyued thus by assent of his wyll as good yere ryseth of it alone a delyte in his hert of hym self y t he so moche grace hath that it rauyssheth his mȳde out of al other thoughtes bothe ghostly and flesshly for the tyme settyth it in vayne Ioye of hymself as in a reste of his herte This rauysshynge in ghostly pryde is delectable and therfore he kepyth it holdeth it noryssheth it as moche as he maye For this loue vayne delyte he prayeth waketh he fasteth wereth y e hayre dooth other afflyccyons al this greueth hym but lytyl He loueth he thanketh god somtyme with his mouthe sōtyme wryngeth a tere out of his eye then̄e he thynketh al saaf ynough But sothly al this is for loue of hymself whiche he cheseth receyueth as it were loue Ioye in god and in that is al the synne He chesyth not synne wylfully as for synne but he chesyth this delyte and Ioye that he felyth for god as the reste of hys soule the whiche is synne withouten dysplesyng or ayēstondyng of wyl For he weneth it were a Ioye in god it is not so and therfore synneth he dedely Iob sayth thus of an ypocryte Gaudiū ypocrite ad inster pūcti Si accenderit in celum superbia eius caput eius nubes tetigerit velut sterquilineum in fine perdetur The Ioye of an ypocryte is noo more than a poynte For yf he stye in to heuen wyth reysynge of herte and his heued touche the skyes at the laste ende he shall be casten oute as dounge hepe The Ioye of an ypocryte is but a poynte For yf he worshyppe hymselfe neuer soo moche and Ioye in thymselfe neuer soo moche all hys lyfe tyme and depeynte hymselfe wyth al his gode dedes in syght and in louynge of the worlde at the last it is ryght nought but sorowe and payne But nowe sayst thou that there are fewe suche or elles none that is soo blynde that wolde holde and chose vayne Ioye ī hymself as for Ioye in god As vnto this I can not say ne wyl not though I cowde but one thynge I telle the that there are many ypocrytes And neuertheles they wene that they ben none and that be many that dredē hemselfe as ypocrytes and sothly they are none whyche is one and whiche is other god knoweth and none but he who so wyl mekely drede he shal not be bygyled And who so weneth to be syker he maye lyghtly falle For saynt poul sayth Qui seexistimat aliquid esse cū nithil sit ipsi se seducit who soo weneth hȳself to be ought whan he is ryght nought he begyleth hymself ¶ How styrynges of pryde and vaynglory in good mē ben but venyal synnes Caplm lx NEuertheles a man or a woman whiche dysposyth hym to lyue contemplatyf yf it be so that he forsake hymselfe as in wyll offre hym holy to god with a ful general wyl that he wolde not synne ī pryde wyttyngly ne haue Ioye in hymselfe wylfully but oonly in god yf he cowde and myght And after this ful wyl offered to god he felyth many styrynges of vaynglory delyteth in hym for the tyme for he perceyueth hē not This lykynge is but venyal syn̄e and namly yf it be so that whan he comyth to hymselfe he repreuyth hymself and ayenstondeth this styryng with dysplesyng of wyl and askyth mercy and helpe of god Thenne the lykng whiche before was synne our lorde of his mercy soone forgyueth it And yet he shal
vnto this I saye that there is no thynge so harde to gete as charyte this is soth as within our traueyle And on the contrary wyse I saye y t there is noo yefte of god that maye so lyghtly be had as charyte For our lorde yeuith no yeft so freely ne so gladly ne so comynly as he dooth charyte Howe shalt thou then haue it sayst thou Be meke and lowe in spyryte thou shalt haue it And what is lyghter for to do thaÌ„ for to be meke Sothly no thynge Thenne semyth it that there is no thynge that so lyghtly may be had as charyte and therfore the nedeth for to be moche adradde Be meke haue it This sayd Iames thapostle Deus superbis resistit huÌ„ilibus auteÌ„ dat graciaÌ„ Our lorde he sayth ayenstondeth proude men but to meke men he yeueth grace whiche grace is propyrly his charyte for after the mesure of thy mekenes so shal thou haue charyte yf thou haue mekenes inperfitly oonly in wyl not in affeccoÌ„n then shal thou haue inperfyte charyte This is good for it suffyseth to saluacyon as dauyd sayth InperfectuÌ„ meum viderunt oculi tui Lorde with thyn eyen of mercy thou seest myn inperfeccyoÌ„ But if thou haue mekenes perfytly then shalt thou haue perfyte charyte and y â— is best The tother behouyth vs nedely to haue it yf we wyl be saaf and this sholde we desyre \ Then yf thou aske me who is perfitly meke thou shalt no more haue of me of meknes at this tyme but this He is meke y â— sothfastly knowith hymself as he is ¶ How a man shall wyte how moche wrath enuye is hyd in the grounde of his herte Caplm lxix NOw tourne yet ayeÌ„ to this ymage yf thou wolt assay how moche yre enuye is hyd in thyn herte that thou felyst not Loke wel and beholde thyself wysely whan suche styrynges of yre enuye ayenst thyne euen crysten spryngen out of thyn herte The more styred that thou arte by malencoly bytter or wycked wyll ayenst hym the more is this ymage in the For the more thou gruâ—chest by inpacyence eyther ayenst god for ony trybulacyon or syknes or other bodely dysese sente of god or ayenst thyn euen crysten for ought that he dooth ayenst the the lesse is the ymage of Ihesu refourmed in the. I say not that suche grutchynges or flesshly angrynes arne dedely synnes but I saye that they letten the clennes of herte and pees of conscyence that thou may not haue full charyte by the whiche thou sholdest come to lyf contemplatyf For that ende is the purpoos of al my sayenge y t thou sholdest not oonly clense thyn herte fro dedely synnes but also fro venyal as moche as thou myghtest And y t the grounde of synne myght by grace of Ihesu cryst somwhat be slecket in the ¶ By what tokens thou shalt know if thou louest thin enmye And what ensample thou shalt take of cryst for to loue hym Caplm lxx FOr though it be so y t thou felyst none euyl ayenst thyn euen crysten for a tyme yet arte thou not siker that the grounde of yre is quenched in y e ne yet arte thou not lorde of the vertue of charyte For suffre hym towche the a lytyl by angry or a shrewde worde thou shalt fele anone yf thyn hert be yet made hole by fulnes of charyte The more thou arte styred euyll wylled ayenst the persone the ferder arte thou fro charite And yf thou nought be styred ayenst the persone neyther by angry chere outwarde ne by noo preuy hate in thy hert for to dyspyse deme hym or for to ser hym at noughte but the more shame or velanye he dooth to the in worde or in dede the more pyte coÌ„passyon thou hast of hyÌ„ as thou woldest haue of a man y t were out of his mynde And the thynkyth thou canst not fynde in thyn here for to hate hym for loue is so good in hymself but pray for hym helpe hym and desyrynge his amendynge not oonly with thy mouth as ypocrytes can doo but with affeccyon of loue in thyn hert thenne hast thou perfyte charyte to thyn euen crysten This charyte had saynte stephen perfytly whan he prayed for hem y t stoned hym to dede This charyte couÌ„seyled cryst to those y â— wold be his perfyte folowers whaÌ„ he sayd thus Diligite inimicos vroÌ„s â—nÌ„facite hus qui oderunt vos c. Loueth your enmyes do good to heÌ„ y t hateÌ„ you prayeth for heÌ„ y â— pursuen you And therfore yf thou wol folow cryst be lyke to hym in this crafte Lete for to loue thyn enmyes synful men for al thyse arn thy euen crysten Loke bethynke the how cryst loued Iudas whiche was both his dedely enmye a synful caytyf How goodly cryste was to hym how benygne how curteys how lowly to hym y t he knewe dampnable neuertheles he chase hym to his apostle sent hym for to preche with other apostles He yaaf hym power for to werche myracles he shewed the same to hym good chere in worde in dede as he dyde to other apostles He wysshe his fete fed hym with his precyous body prechyd to hyÌ„ as he dyde to other apostles he wryed hym not opeÌ„ly for it was preuy ne myssayed hym not ne dyspised hyÌ„ not ne spake neuer euyl of hym yet though he had done al thyse he had sayd but soth And ouermore whan Iudas toke hyÌ„ he kyssed hym called hyÌ„ his freÌ„de Al this charyte shewed crist vnto Iudas y e whiche he knew for daÌ„nable in no maner feynyng ne flateryng but in y e sothfastnes of good loue clene charyte For though it were soth y t Iudas was not worchy for to haue had ony yeft of god or ony sygne of loue for his wyckydnes neuertheles it was worthy skylful that our lorde sholde shewe as he is He is loue goodnes to al his creatures as he dyde to Iudas I say not y t he hym loued for his syn ne he loued hym not for his chosen as he loued saynt peter but be loued hym iÌ„ as moche as he was his creature shewed hyÌ„ tokens of loue yf he wolde haue be amended therby Folow after soÌ„what yf thou may for though thou art stokeÌ„ iÌ„ an hous with thy body neuertheles iÌ„ thyn herte where y e stede of loue is thou sholde mow hane part of suche loue to thin eueÌ„ cristeÌ„ as I speke of who so weneth hyÌ„self to be a perfyt louer folower of cristê techiÌ„g iÌ„ hê liuiÌ„g as soÌ„ maÌ„ weneth y t he is iÌ„ asmoche as he precheth techeth is poor of worldly gode as crist was caÌ„ not cryst in this loue charyte for to loue his euen crysten eche man good and bad freudes fooes withouten feynyng flateryng dyspisyng in herte ayenst the man angrynes malycyous repreuyng sothly
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
â— leuyth y e souereyn good euerstyng lyfe y t is god vnsought vnloued vnknowen vnworshypped and chesyth his reste his blysse in a passynge delyte of an erthely thyng Neuerthelesse thus done al y e louers of this worlde that haue her Ioye her blysse in this wretchyd lyfe Some haue it in pryde vaynglory of hemself y e whan they haue loste the drede of god they traueyle studye nyght day how they mow come to worshyp praysynge of the worlde maken noo force how it be soo that they myght come therto ouerpasse al men eyther in clergy or in crafte in name or fame In ryches or in reuerence in souerente maystershyp in hye state lordshyp Some meÌ„ haue her reste in ryches in outragious hauour of erthly good setten her hertes so fully for to gete it y â— they seke not elles but how they myght come therto Some haue her lykynge in flesshly lustes of glotenye lecherye in other bodely vnclennes And some in oo thynge some in a nother And thus wretchydly thyse y â— done thus forshapen hemself fro the worthynes of maÌ„ torne hem in to dyuers bestes lyckenes The prowde man is torned into a lyon for pryde for he wolde be drade worshypped of all men that no man ayenstonde y e fulfyllynge of his flesshly wyl nother in worde ne in dede And yf ony man wolde lette his mysproude wyl he weryth felle wrothe woll be wroken of hym as a lyon wrekith hym on a lytyl beest This maÌ„ that dooth thus is no man for he dooth vnresonably ayenst y â— kynde of a man so he is tourned transfourmed in to a lyon Enuyous angry men arne torned in to houÌ„des thoroughe wrathe an enuye y e brekyth ayen her euen cristeÌ„ bytyth heÌ„ by wycked malycyous wordes greuyth hem y t haue not trespassed with wrongfull dedes harmyng hem in body in soule ayenst goddis byddynge Some men arne forshapen in to asses y e arne slowe to y e seruyce of god and euyl wylled for do ony good dede to her euen crysten They arne redy ynough for to renÌ„e for worldly profyte for erthly worshyp or for pleysauÌ„ce of an erthly man But for ghostly mede for helpe of her owne soules or for y e worshyp of god they are soone yrke they wol not therof And yf they ought done they goon but a pase with frowarde wyl Some are torned in to swyne for they are so blynde in wytte so bestly in maners that they haue no drede of god but folowen onÌ„ly the lustes and lykynges of her flesshe and haue no rewarde to the honeste of man ne for to rule hem after the byddynge of reason ne for to restrayne the vnskylfull styrynges of the flesshly kynde but assone as a flesshly styrynge comyth of synne they are redy for to falle ther to and folowe as swyne done Some men are torned in to wulfes that lyuen raueyn as fals couetous men done that thorough maystry ouerledyng robben her eueÌ„ crysten of her worldly goodes Some men are torned in to foxes as fals men deceyuable men that lyuen in trecherye gyle Al thyse many other moo y t lyuen not in drede of god but breken his coÌ„mauÌ„dementes forshapen hemself fro the lyknes of god maken hem lyke to bestes ye worse than bestes for they are lyke to the fende of helle And therfore sothly thyse men y t lyuen thus yf they ben not refourmed whan the hour of deth cometh the soules of hem are departed fro y e bodyes then shal her eye be opened y t is nowe stopped with synne thenne shal they fele fynde the payne of her wretchydnes that they lyued in here And for asmoche as y e ymage of god was not refourmed thorugh the sacrament of penaunce in hem neyther in fayth ne in felynge here in this lyfe they shal be as cursed caste out fro y e blessyd face of our creatour and they shal be dampned with y â— deuyl in to the depnes of helle there for to be without ende Thus sayth saynt IohnÌ„ in thapocalipse Tumidis et incredulis execratis homicidis fornicatoribus venificis ydolatris omÌ„ibê mendacibê pars illorum erit in stagno ardenti igne sulphure That is To prowde men mystrowyng men to cursed to men sleers to lecherous couetous to poyseners and worshyppers of mawmentes to al fals lyers her dele shal be with y e deuyl in the pytte of helle brennyng with fyre brymston If y e louers of this worlde wolde oft thynke on this how al this worlde shal passe and drawe to an ende and how al wycked loue shal be harde punysshed they sholde within shorte tyme loth al worldly lustes y t they now most lyke they sholde lyfte vp her herte for to loue god and they wolde besyly seke traueyle how they myght be refourmed to his lyckenes or they passe hens ¶ How louers of this worlde vnable hem in dyuers maners to the refourmynge of her owne soule Capitulum xv BUt now sayth some of hem thus I wolde fayne loue god be a good man forsake y e loue of the worlde yf that I myght but I haue no grace therto If I had the same grace that a good man hath I sholde do as he dooth But for I haue it not therfore I maye not so it is not to me to wyte but I am excused vnto thyse meÌ„ say Iâ—hê° Soâ—h it is as they saye y t they haue no grace and therfore they lyen styl in her synne maye not ryse out But that auayleth hem not ayenst god for it is her owne defawte They vnable hem by dyuers wayes so moche that the lyght of grace maye not shyne to hem nerest in her hertes For some are so fro warde y t they wol no grace haue ne they wol no gode men be For they wote well that yf they sholde be good men they must nedes forbere the grete lykynge the luste of this worlde that they haue in erthly thynges y t wol they not For heÌ„ thken it is so swete y t they wol not forgo it And also they must nedes take werkes of penauÌ„ce As in fastyng wakyng prayeng many other good dedes doyng In chastisynge of theyr flessh iÌ„ withdrawyng of theyr flesshly wyll y t maye they not do For it is made so sharpe and so dredful to her thynkyng that they vggen lothen for to thynke vpon it and so cowardly wretchydly dwel they stelle in her synne Some wolde haue grace as it semyth and begynnen to able hem therto but her wyll is wonder weeke For assone as ony styrynge of synne comyth though it be contrary to the byddyng of god they falle anone therto for they are so bounde thorugh custome by oft fallynge
loue of vertue and sothfastnesse This knowest thou wel for this redest thou in euery boke that techeth of good lyuynge Thus sayth euery maÌ„ that wol styre mennes soules to the loue of god And so it semyth that there is no specyal traueyle ne certeyn dede thorugh whiche oonly a soule myght come to y t grace but pryncypally thorugh grace of our lorde Ihesu by many dedes grete in al y t he may done yet al this is lytyl ynough And one skylle may be this For sith our lorde IhuÌ„ hymself is specyal mayster of this crafte he is specyal leche of ghostly lyknes for without hym al is nought it is therfore resonable that after that he techeth styreth so a man folowe and werke But he is a symple mayster that can not teche his dyscyple whyle he is iÌ„ lernynge but euer one lesson he is an vnwyse leche that by one medecyne wol hele al sores Therfore our lorde Ihesu that is so wyse so good for to shewe his wysdom his goodnes he techeth dyuers lessons to his dissyples after y t they profyte in her lernynge yeueth to dyuers soules sere dyuers medycynes after the felynge of her syknes Also a nother skylle is this If there were ony certayne dede by the whiche a soule myghte come to the perfyte loue of god then sholde a man wene that he myght come therto by his owne werke thorugh his owne traueyle as a marchaunt comyth to his mede by his owne traueyle oonly by his owne werke Nay it is not so ghostly in the loue of god For he that wol serue god wysely come to perfyte loue of god he shal coueyte to haue none other mede but hym oonly But then for to haue hym may no creature deserue oonly by his owne traueyle For though a man myght traueyle as moche bodely ghostly as al creatures that euer were myghte he myght not deserue oonly by his werkes for to haue god to his mede for he is souereyn blysse endles goodnes passyth without coÌ„paryson al meÌ„nes desertes therfore he may not be goteÌ„ by no mannes specyal werkes as bodely mede may For he is free and yeuyth hymsefe whetÌ„he wol whan he wol neyther for this ne for y t ne this tyme ne after y t tyme For though a soule worche all y e he can may al hys lyfe tyme Perfyte loue of Ihesu shall he neuer haue tylle oure lorde Ihesu woll freely yeue it Neuertheles on that other syde I saye also I hope he yeuyth it not but yf a man worche traueyle al that he can maye ye tyll hym thynke he maye no more or elles be in ful wyl therto yf he myght And so it semyth y t neyther grace oonly without ful worchynge of a soule that in it is ne worchynge alone without grace bryngeth a soule to the refourmynge in felynge y t whiche refourmyng stondeth in perfyte loue charite But that one Ioyned to that other that is grace Ioyned to worchynge bryngeth in to a soule the blessyd felynge of perfyte loue the whiche grace may not restfully but on meke soules y t ben ful of y t drede of god Therfore maye I saye he y t hath no mekenes ne dooth his besynes may not come to this refourmyng in felyng He hath not ful mekenes y t can not fele of hymselfe soth fastly as he is As thus He that dooth al the good dedes that he can as in fastyng wakyng weryng of the heyre al other suffryng of bodely penaunce or dooth al y e outwarde werkes of mercy to his euen rrysten or elles Inwarde as prayenge wepyng syghyng thynkyng yf he rest euer in hem leue somoche to hem rewardeth hem so gretly in his owne syght y t he presumyth of his owne desertes and thynketh hymselfe euer ryche good holy vertuous sothly aslonge as he felyth thus he is not meke ynough Ne though he say or thynke y t al that he dooth is of goddis yeft not of hymself he is not yet meke ynough for he maye not yet make hymself yet naked of al his good dedes ne make hym poore sothfastly in spyrite ne fele hymselfe nought as he is And sothly vntyll a soule can fele ably thorugh grace nought hymself and baren hym fro all the good dedes that he dooth thorugh beholdynge of sothefastnes of Ihesu he is not perfytly meke For what is mekenes but sothfastnes Sothly nought elles And therfore he that thorugh grace maye see Ihesu howe that he dooth all And hymselfe dooth ryghte noughte but suffreth Ihesu worche in hym what hym lykyth he is meke But this is ful harde And as it were Impossyble and vnresonable to a man that wortheth al by mannes reason and seeth no ferder for to doo many good dedes and thenne for to ar rette alle to Ihesu sette hymselfe at noughte Neuertheles who soo myght haue a ghostly syghte of soch fastnes hym sholde thynke it ful true and full resonable for to doo soo And sothly he that hath this syghte shal neuer do the lesse but he shal be styred for to traueyle bodely ghostly moche y e more with y e better wyl And this may be one cause why some men perauenture swinke swete pyne her wretchyd body with outragyous penaunce all her lyfe tyme are euer sayeng orisons sawters many other bedes yet maye they not come to the ghostly felyng of the loue of god as it semyth that some done in shorte tyme with lesse payne for they haue not that mekenesse that I spake of Also on tha other syde I saye he that dooth not his besynesse that thynketh thus wherto sholde I traueyle wherto sholde I praye or thynke wake or faste or ony other bodely penaunce do for to come to suche grace sythen it may not be goten ne had but oonly of y e free yefte of IhuÌ„ Therfore I woll abyde in flesshlynes as I am ryght nought do of suche werkes bodely ne ghostly vntyl he yeue it For yf he woll yeue it he asketh noo worchynge of me what so that I do how lytyl y â— I do I shal haue it And yf he wol not yeue it traueyle I neuer so fast therfore I gete it neuer the sooner He y â— sayth thê° may not come to this refourmyng for he drawyth hymself wylfully to ydlenes of flessheed vnableth hym to the yefte of grace in asmoche as he putteth fro hym both Inwarde werkynge that stondyth in lastynge desyre in longynge to Ihesu outwarde werkyng by traueyle of his body in outwarde dedes soo maye he not haue it therfore I saye he that hath no true mekenes ne ful hertly besynes other inwarde onÌ„ly by grete feruour lastynge desyre besye prayer thought in god or elles bothe Inwarde outwarde may he not come to this ghostly refourmyng of his ymage ¶ An
grace comith otherwyse ¶ Of taryenges teÌ„ptacyons y e soules fele by her ghostly enmyes in her ghostly knowyng goyng to Ihrlm. of remedyes ayenst hem CaplmÌ„ xxii NOw art thou in y e way woost how thou shalt go Now beware of enmyes y t wol be besy for to lette y t yf they maye for her entente is for to putte out of thyn herte that desyre and y e longynge that thou hast to the loue of IhuÌ„ for to dryue the home ayen to y e loue of worldly vanyte for there is no thyng that greueth hem so moche Thyse enmyes are pryncypally flesshly desyres vayne dredes y t rysen out of thyn herte thorugh corrupcyon of thy flesshly kynde wolde lette thy desyre of the loue of god that they myght fully restfully occupye thyn herte Thyse are thy next enmyes Also other enmyes there are as vnclene spyrytes that are besy with sleyghtes wyles for to dysceyue the But one remedye shalt thou haue that I sayd before What so it be y t they saye trowe hem not but holde forth thy waye onÌ„ly desyre y e loue of IhuÌ„ Answere euer thus I am nought I haue nought I coueyte nought but oonly the loue of our lorde IhuÌ„ If thyn enmyes saye to the fyrste thus by styrynges in herte y t thou art not shryuen aryght or there is some olde synne hyd in thyn hert y t thou knowest not ne neuer were shryuen aryght And therfore thou must torne home ayen leue thy desyre goo shryue y e better Trowe not this sayeng for it is fals for thou art shriueÌ„ trust sykerly and y t thou art in y e waye y t nedeth no more ransakynge of shryfte for that y t it passyd Holde forth thy way thynke on IhrÌ„lm Also yf they saye that thou art not worthy to haue y e loue of god wherto shalt thou couete that thou mayst not haue ne art not worthy therto Trowe hem not but go forth saye thus Not for I am worthy but for I am vnworthy therfore wolde I loue god For yf I had it y t sholde make me worthy And sythen I was made therto though I sholde neuer haue it yet wol I coueyte it and therfore wol I praye thynke that I myght gete it And then yf thyn enmyes see y t thou begynnest to wexe bolde wel wylled to thy werke they begyn to wexe aferde of the Neuertheles they wol not cease of taryenge the whan they maye as longe as thou art goynge in the waye what with drede manassynge on that one syde what with flaterynge and fals pleysyng on y t other syde for to make y e breke thy purpose torne home ayen they wol saye thus If thou holde forth thy desyre to Ihesu so fully trauelyng as thou begynnest thou shalt falle in to sykenes or in to fantasyes or in to frenesyes as thou seest y t some donÌ„ Or thou shalt fal in to pouertee bodely myscheyf no man shal wel helpe the Or thou myght falle in to priue temptacyons of the fende that thou shalt not helpe thyself For it is wonder peryllous to ony man for to yeue hym fully to the loue of god leue all the worlde no thynge coueyte but oonly the loue of hym for so many perylles maye falle y t a man knoweth not of And therfore torne home ayen leue this desyre for thou shal neuer brynge it to the ende and do as other worldly men done Thus sayen thyn enmyes but trowe heÌ„ not but holde for thy desyre saye not elles but thou woldest haue Ihesu be at IhrÌ„lm And yf they perceyue then thy wyl so stronge y â— thou wolt not spare for synne ne for syknes for fantasyes ne for frenesyes for dowtes ne for dredes of ghostly teÌ„ptacyons for myscheyf ne for pouerte for lyfe ne for deth but euer forth thou wolt with one thynge no thynge but one make deefere to hem as though thou herde hem not holdest the forthe styfly in thy prayer in thyn other ghostly werkes without styntynge with dyscrecyon after couÌ„seyle of thy souereyne or of thy ghostly fader then begyn they for to be wrothe to go a lytyl nerer the. Then they begyn for to robbe the bete the do the al the shame that they can And that is whan they make that al the dedes y t thou doost ben they neuer so wel done are deuyed of other men as euyl torned in to the wors partye And what so euer it be y t thou woldest haue done in helpe of thy body or of thy soule it shal be letted or hyndred by other men so y t thou shalt be put fro thy wyl iÌ„ al thyng y t thou skyfully coueytes al this they donÌ„ y t thou sholdest be styred to yre or maleÌ„coly or euyl wyl ayenst thyn euen crysten But ayeÌ„st al thyse dyseases al other that thou may fele vse this remedye Take IhuÌ„ in thy mynde anger the no more with hem Tarye not with hem but thynke on thy lessoÌ„ y t thou art nought y t thou hast nought thou may nouÈt lese of erthly good thou coueytest nought but y e loue of IhuÌ„ holde forth thy waye to IhrÌ„lm with thy occupacyon And neuertheles yf thou be taryed somtyme thorugh freelte of thyself with suche vneases that fallen to thy bodely lyfe thorugh euyl wyl of man or malyce of the fende assone as thou may come ayen to thyself leue of thy thynkyng of thy dysease go forth to thy werke Abyde not longe with hem for drede of thyn enmyes ¶ Of a general remedy ayeÌ„st wycked styrynges paynful taryenges y t falleÌ„ to her hertes of y e flesshe of y e worlde of the fende Caplm xxiii ANd after this whan thin enmyes see that thou arte so wel wylled that thou arte not angry nor heuy ne wrothe ne moche styred ayenste noo creature for oughte that they maye doo or speke ayenste theâ— but settest thy herte fully for to suffre all that maye falle ease or vnease praysynge or lackynge and that thou wolt charge noo thynge with that that thou myghte kepe thy thoughte and thy desyre hoole to the loue of god thenne are they moche abasshed But thenne woll they assaye the with flaterynge and vayne pleysynge And that is whan they brynge to the syghte of thy soule al thy good dedes vertues and bere vpon the that all men praysen the and speke good of thy holynes and howe all men loue the and worshyppe the for thy holy lyuynge Thus done thyn enmyes that thou sholdest thynke her sayenge soth haue delyte in this vayne Ioye and reste the therin But yf thou do wel thou shalt holde al suche Iangelynge falsed and flaterynge of thyn enmye that profereth the to drynke venym tempered with honye And therfore refuse it and saye thou wol not
therof but thou wolde be at Iherusalem Suche lettynge thou shalt fele or elles other lyke what of thy flesshe what of the worlde what of the fende moo than I maye reherce now For a man as longe as he suffreth his thought wylfully renne aboute the worlde in beholdynge of sondry thynges he perceyueth fewe lettynges But assone as he drawyth al his thought his yernynge to one thynge oonly for to haue yt. for to knowe that for to loue that and that is oonly Ihesu then shal he wel fele many paynful lettynges For euery thynge that he felyth is not that y t he coueyteth is lettynge to hym Therfore I haue tolde the of some specyally as for example And ouermore I saye generally that what styrynge that thou felyst of thy flesshe or of the fende pleysaunte or paynful bytter or swete lykynge or dredful gladsom or sorowful that wolde drawe downe thy thought and thy desyre fro the loue of Ihesu to worldly vanyte and lette vtterly thy ghostly couetyse that thou haste to the loue of hym and that thy herte sholde be occupyed with that styrynge restyngly sette it at nought receyue it not wylfully tarye not therwith to longe But yf it be of worldly thyng y e behoueth nedes to be done to thy selfe or to thyn euen crysten spede the soone of it brynge it to an ende y t it hange not on thyn herte If it be a nother thynge y t nedeth not or elles it to wcheth not the. charge it not Iangyll not therwith ne angre the not drede it not lyke it not but smyte out thyn herte redely and saye thus I am nought I haue nought Nought I seke ne coueyte but the loue of Ihesu Knyght thy thought to this desyre strength it maynten it with prayer with other ghostly werkes that thou forgete it not and it shal lede the in thy ryght waye saue the fro al perylles that though thou fele hem thou shalt not perisshe And I hope that it shal brynge the to perfyte loue of our lorde IhuÌ„ Neuertheles on that other syde I saye also what werke or what styrynge it be that maye helpe thy desyre strengthe it nourysshe it and make thy thought ferrest fro luste and mynde of the worlde more hole and hole more brenÌ„yng to y e loue of god whether it be prayenge or thynkyng stylnes or spekynge redyng or herynge onÌ„lynes or comonyng goynge or syttyng kepe it for the tyme werche therin allonge as sauour lastyth If it be so y t thou take therwith mete drynke slepe as a pylgryme doth kepe discrecoÌ„n in thy worchyng after couÌ„seyle ordynauÌ„ce of y e soueryne For haue he neuer so grete hast in his goynge yet he wol ete drynke slepe Do thou lyke wyse For though it let the one tyme. it shal forther the a nother tyme ¶ Of an euyl daye a gode nyghte what it meaneth how y e loue of the worlde is lykened to an euyl day the loue of god to a good nyght CaplmÌ„ xxiiii yF thou wolt wyte then what this desyre is sothly it is IhuÌ„ for he makyth this desyre in y e yeueth it y e And he it is y e desyreth iÌ„ y e he it is y t is desyred He is al he doth al yf thou myght see hym Thou doost nought but suffrest hym worche in thy soule and assentyst to hym with grete gladnesse of herte y t he wouche sauf for to do so in the Thou arte nought elles but a resonable Instrument wherin y t he worcheth And therfore whan thou felyst thy thought by to wehynge of his grace take vp with desyre to IhuÌ„ with a myghty deuout wyl for to plese hyÌ„ loue hyÌ„ theÌ„ thynke y t thou hast IhuÌ„ for he it is y t thou desyrest Beholde hyÌ„ wel for he goth before y t not iÌ„ bodely lyknes but vnseÌ„seably by priue preseÌ„ce of his myght Therfore see hym ghostly yf thou may and festen althy thought and thyn affeccyon to hym folowe hym where soo he gooth for he shal lede the y e ryght waye to IhrÌ„lm that is the syght of pees contemplacyon Thus prayed the prophete to the fader of heueÌ„ sayenge thus Emitte luceÌ„ tuaÌ„ veritateÌ„ tuam ipa me deduxetunt et adduxetunt in montemscmÌ„ tuuÌ„ et in tabernacula tua That is Fader of heuen sende out thy lyght and thy sothfastnesse y t is thy sonne IhuÌ„ anb he shal lede me by desyre in me to y e holy hylle and in to thy tabernacles that is to the felynge of perfyte loue heyght in conteÌ„placyon Of this desyre speketh the prophete thus Memoriale tuuÌ„ in desiderio aiÌ„e mee AiÌ„a mea desyderauit te in nocte sed spÌ„us meus iÌ„ pÌ„cordiis meis That is Lorde Ihesu the mynde of the is prynted in desyre of my soule For my soule hath desyred the in the nyght and my spyryte hath coueyted the in al thynkynges And why the prophete sayth he hath desyred god al in y e nyght as a tymful space bytwyx dayes two For whan one daye is ended a nother comyth not anone but fyrst comyth nyght departeth the dayes somtyme longe somtyme shorte and thenne after comyth a nother day The prophete meaned not onÌ„ly of this maner of nyght but he meaned a ghostly nyght Thou shalt vnderstonde that there ben two dayes or two lyghtes The fyrste is a fals lyght the â—ecoÌ„de is a true lyght The fals lyght is the loue of this worlde that a man hathe in hymselfe of corrupcyon of hys flesshe The true lyght is the perfyte loue of Ihesu felyd thorugh grace in a mannes soule The loue of this worlde is a false lyght For it passeth awaye and lasteth not and so it perfourmeth not that that it behoteth This lyght behyght the fende to Adam whan he styre hym to synne and sayd thus Aperientur oculi vestri et eritis sicut dii That is your eyen shal be opened and ye shal be as goddys And he sayd sothe there For whan AdaÌ„ had synned anone his Inner eye was sperred ghostly lyght withdrawe his vtter eye were opened he felt and sawe a new lyght of flesshlh lykynge and worldely loue that he sawe not before And soo sawe he a new day but this was an euyl daye For thys was it that Iob waryed whan he sayd thus Pereat dies in qua natus sum That is Perysshe the daye in the whiche I was borne He waryed not the daye rennynge in the yere that god made but he waryed this daye that man made that is the concupyscens and the loue of this worlde in the whiche he was borne thorough he felyd it not Then this daye and this lyghte he asked of god that it sholde perysshe and noo lenger laste But the euerlastinge loue of Ihesu is a true daye and a blessyd lyght For god is bothe loue
and lyghte and he is euerlastyngr as saynt IohnÌ„ sayth Qui diligit deum manet in lumine That is He that loueth god dwellyth in the lyght Than what man perceyueth and seeth the lone of this worlde fals and faylynge and for that he woll forsake it and seke the loue of Ihesu He maye not assone fele the loue of hym But he muste abyde a whyle in the nyghte For he maye not sodeynly come fro that one lyghte to that other that is from the loue of the worlde to perfyte loue of god This nyghte is noughte elles but a forberynge and a withdrawynge of the thoughte and of the soule fro erthly thynges by grete desyre and yernynge for to loue and see and fele Ihesu gholy thynges This is the nyght For ryght as the nyght is derke and euer hydyng from al bodely creature and a restynges of all bodely dedes Ryght soo a man that settyth hym fully for to thynke on Ihesu for to desyre only y e loue of hym is besye for to hyde his thought fro vayne beholdynge and perceyuynge and his affeccyon fro flesshly lykyng and louynge of al bodely creatures So that his thonght maye be made free not subget ne his affeccyon bounde ne pyned ne troubled in no thynge lower ne woors than him selfe And yf he maye do so then it is nyghte with hym for then he is in derknesse But this is a good nyght a lyght derknesse for it is a stoppyng out of the fals loue of this worlde and it is a nyghynge of the true daye And sothly y e derker y t this nyÈt is y e nerer is y e true daye of the loue of IhuÌ„ For the more that y e soule maye thorugh longyng to god be hydde fro noyse dynÌ„e of flesshly affeccyons vnclene thoughtes the nerer it is for to fele the lyght of y e loue of hym for it is euen at it Thus semyth it the prophete meaned whan he sayd thus CuÌ„ in tenebris sedeo dnÌ„s lux mea est That is whan I sitte in derknes our lorde is my lyght That is whaÌ„ my soule is hydde fro all styrynges of synÌ„e as it were in slepe then is our lorde my lyght for thenÌ„e nygheth he of his grace for to shewe me of his lyght Neuertheles this nyght is somtyme paynfull fyrste whan a man is moche foule and is not thorugh grace vsed to be often in this derknes but wolde fayne haue it and therfore he setteth his thought his desyre to god warde asmoche as he maye he wolde not fele ne thynke but onÌ„ly of hym and by cause y t he may not lyghtly haue it therfore it is paynfull For the custome the homelynes that he hath had with synnes before of the worlde and of flesshly affeccyons and erthly thynges and his flesshly dedes prees so vpon hym and euer smite in by maystry and draw downe all the soule to heÌ„ that he may not wel be hidde fro heÌ„ assone as he wolde Therfore this derkenes is paynful to hym and namly whan grace to wchyth not habundantly Neuertheles yf it be so with the. be not to heuy ne stryue not moche as though thou woldest thrugh maystry put heÌ„ oute of thy thoughte for thou maye not doo soo but abyde grace suffre easely and breke not thy self tomoche And slyely yf thou maye drawe thy desyre and thy glostly beholdyng to IhuÌ„ as yf tho woldest not charge hem For wyte thou well whan thou woldest desire Ihesu and oonly thynke on him and thou may not frely for prechyng in of suche worldly thoughtes sothly thon art outwarde of the fals day and thou art entriÌ„g in to this derkenes But thy derkenes is not restfull by cause of disease vncuÌ„nyng and vnclennes of thyself And therfore vse it ofte it shal by processe thrugh felinge of grace be more easy more restful to the And that is whan thy soule thrugh grace is made soo free and soo myghty soo good and so gadred in to itself that it lyste not to thynke on right noughte ThenÌ„e is it in a good derknesse This nought I meane thê° that a soule may thorugh gracebe gadred into itself freely hooly not be driuen ayenst the wyll ne draweÌ„ downe by maystry for to thynke or lyke or loue wyth cleuiÌ„ge of affeccoÌ„n to ony synne ol vaynly ony erthly thynge theÌ„ne thynketh the soule nouÈt for theÌ„ thynkith it of none erthly thyng cleuyngly This is a ryche nought this nought this nyght is a grete ease for y e soule y t desyreth y e loue of Ihesu It is in ease as for thoughte of ony erthly thynge neuertheles it is full besy for to thiÌ„ke on hym What thynge then makyth this derkenes Sothly noughte elles but a gracyous desyre for to haue the loue of IhuÌ„ For y e desyre y e longyng that it hath that tyme to y e loue of god for to see hym haue hym dryueth oute of the herte al worldly vanytees flesshly affeccyons gadreth the soule in to itself occupyeth it oonly for to thynke how it myght come to y e loue of hym y e tyme maye it freely deuoutly beholde IhuÌ„ whed it wol pray or thinke so it bryngyth it to this ryght nouÈt sothly it is not al derke ne nouÈt whaÌ„ it thynkyth thê° For though it be derke fro fals lyÈt it is not al derke fro y e true lyÈt for IhuÌ„ y t is both loue lyÈt is in this derknes wheder it be paynful or restful If it be paynful thenÌ„e he is in y e soule as traueylyng in desyre loÌ„gyng to lyght but he is not yet aâ— restynge in loue ne as shewynge his lyght And therfore it is called nyghte derknesse in asmoche as the soule is hyd fro the fals lyghte of the worlde hathe not yet fully felynge of true lighte but is in abidyng of that blessid loue of god whiche it desyreth Thene yf thou wolte wyte whan thou atte in this syker derkenesse whan not thou may assay thê° and seke no ferder but thus Whan thou felyst thyn entente thy wyll fully sette for to desyre god thynke onÌ„ly on hym thou maye as it were fyrste aske thyself in thyn owne thought whether thou coueyte for to haue ony thyng of this lyfe for loue of itselfe or for to haue the vse of ony of thy bodily wyttes in ony creature theÌ„ne yf thyn eye aÌ„swere the thê° I wolde se right nought thy mouche I wolde sauour right nonght after thyn eere I wolde here ryght nought thy body I wolde fele right nouÈt after yf thine herte say I wold thynke right nought of erthly thynge ne of bodily dede ne I wolde haue affeccoÌ„n fastyned flesshly to no creature but oonly iÌ„ god to god warde yf y t I cowde whaÌ„ they answere al thê° to the that is done ful redily yf grace
the soule felyth in this meke derkenes shall teche the soule sothtastnes and shewe to hym that all suche profetynges are oâ— the enmyes ¶ How grete profyte is it to a soule to be brought thorugh grace into lyghtsom derknes And how a man shall dyspose hym yf he wol come therto CaplmÌ„ xxvii THere are many deuout soules that thorugh grace come in to this derkenes felen the knowynge of hemself and yet wote they not fully what it is y e vnknowynge in partye hyndred hem They fele wel often her thought and her affâ—ccyon drawen out and departed fro the mynde of erthly thynges and brought in to grete rest of a delectable softnes without pinful trowblyng of vayne thoughtes or of her bodely wyttes and they fele y e tyme so grete freedom of spyryte y t they maye thynke on Jhesu peasyble and offre her psalmes prayers myghtyly sauourly swetly to hym aslonge as freelte of bodely kynde maye suffre it They wote wel y t this felynge is good but they noot what it is Therfore vnto all suche soules I saye as me thynketh y t this maner of felynge though it be but shorte but syldom it is soth fastly this derkenes that I speke of For it is a felyng of hymselfe fyrst and a rysynge aboue hemselfe thorughe breunynge dysyre to the syght of IhuÌ„ Or elles yf I shal saye more sothly this gracyous felynge is a ghostly syght of Ihesu And yf they maye kepe hem in that rest or brynge it thorughe grace in to a custome so y t they myÈt lghtly freely haue it whan hem lyst holde hem in it they sholde neuer be ouercome by teÌ„ptycyon of the fende ne of the flesshe ne by errours ne heresyes for they are sette in the gate of contemplacyon able redy for to receyue y t perfyte loue of IhuÌ„ Therfore he that hath it it is good y t he knowe it mekely kepe it tenderly pursew it feruently y t no creature lette hym vtterly from it y t he ne folowe it whan he maye And y t he forgete sette at nought al thynge y t sholde put hym fro this yf he be free of hymself may do what he wol without sclaunder or dysease of his euencrysteÌ„ For me thynkyth that he may not come to this rest lyghtly but if he haue grete pleÌ„te of grace sette hym for to folowe after y e styryng of grace And y t oweth he for to do For grace wol euer be free namely fro synne worldly besenes from al other thynges y t letten the worthyng of it though they are no synne Neuertheles a nother soule y t hath not yet receyued this fulnes of grace yf he desyre for to comÌ„ to thê ghostly knowyng of IhuÌ„ as moche as in hym is he must able hym self to it put away al lettynges y t stoppen grace as moche as he maye He muste lerne for to deye to y e worlde forsake y e loue of it truely Fyrst pryde bodely ghostly y t he desyre no worthyp worldly cunnynge ne worldly cratt benefyces ne rychesse precyous clothiÌ„g ne worldely araye ne no thynge where thrugh he sholde be worshypes aboue other meÌ„ He shal coueyte none of a thise But yf they ben put vpon hym take hem with drede so y t he be poore both outwarde In warde or elles fully Inwarde in herte And y t he coueyte for to be forgeteÌ„ of y e worlde y e men rewarde hym no more be he neuer so ryche ne so cunnynge than y e poorest man that lyueth Also that he suffreth not his herte reste in beholding of his owne dedes or in his vertues wenynge that he dooth better than a nother for he forsakyth the worlde and other done not so and therfore setteth wel by hym selfe Also he muste leue all rysynge of herte and euyll wyll of yre and enuye ayenst his euencristen And that he dysease noo man ne anger hym vnskyfully in worde ne in dede ne yeue ony man matere where thorugh he myghte skylfully be angred or styred soo that he mygh to be free fro euery man And also that he forsake couetyse that he coueyte ryght noughte of erthly gooâ— but oonly aske his bodely sustenaunce that hym nedeth and holde hym payd whan god styreth other men for to yeue hym And y t he put no manere of truste in hauour of ony worldly good ne in helpe or fauour of ony worldly frende but pryncypally fully in god For yf he doo otherwyse he byndeth hymselfe to the worlde And he maye not therfore be free for to thynke on Ihesu And also glotenye and lecherye and al other flesshly vnclennes vtterly he muste leue that the affeccyon be bounde to no woman by flesshly homlynesse For it is no dowte that suche blynde loue that is somtyme atwyxe a maÌ„ and a woman and semyth good and honest for as moche as they wolde notsynne in dede in the syght of god is ful vnclene wel grete synne For it is a grete synne that a man shal suffre his affeccyon that sholde be festened to Ihesu and to al vertues and to al ghostly clenÌ„es for to be bounde with ony flesshly loue of ony creature wylfully namly yf it be so moche that it bereth downe the thoughte and makyth it vnrestfull that he maye no sauour haue in god Thus I holde it wylfully that a man dooth it and sayth it is synne or elles is so blynded with it that he woll not see it And also that a man coueyte not delyces of metes and drynkes oonly for luste of his flesshe but holde hym payd with suche mete as he may easely haue without grete besynes namly yf he be hole what mete it be that wol do awaye hungre and kepe y e body in comyn strengthe vnto y e seruyse of god And that he grutche not ne striue not ne angre hym not for his mete though he be somtyme not serued as y e flesshe wolde Althyse synnes and al other must be forsake vtterly in his wyl in dede whan he maye And other thynges that letteth hym so that he maye dyspose hym for to thynke freely on Ihesu ¶ For as longe as thyse lettynges and suche other hange vpoÌ„ hym he maye not deye to the worlde ne come in to this derkenesse of knowynge of hymself And therfore that he myght come therto he muste do all thyse as saiÌ„t poul dide sayeÌ„g thê° Michi mundus crucifixus est et ego muÌ„do This worlde is slayne crucyfied to me I to the worlde That is He y t hath forsake the loue of the worlde in worshippes and riches in all other worldly thynges before sayd for the loue of god and loueth not it ne pursewyth not it but is well payd that he hathe right nought of it ne wolde haue though be myghte sothly to hym the worlde is dede for he hath noo sauour ne delyte theryn Also yf the
of god and that nedeth for to be done fyrst For as I haue before sayd it maye not elles be refourmed in felynge ¶ How it falleth somtyme that soules begynÌ„yng at profytynge in grace seme to haue more loue as by outwarde tokeÌ„s than some haue that ben perfyte and yet it is not soo in soth wythin CaplmÌ„ xxix BUt now sayest thou how maye this be sothe For there are many soules newe tourned to god that haue many ghostly felynges Some haue grete compunction for her synnes and some haue grete deuocyons feruours in her prayers and often haue sundry techinges of ghostly liÈte in vnderstonding and some men haue other maner felynges of confortable hete and grete swetnes and neuertheles thise soules come neuer fully in this restfull derkenes that I speke of wyth feruent desyre and lastyng loue and thought in god ThenÌ„e askest thou whether thise soules be reformed iÌ„ felynge or noughte It semeth yes in asmoche as they haue suche grete ghostly felynges that other meÌ„ that stoÌ„de only iÌ„ fayth fele not of Unto this I maye saye as me thynkith that thise ghostly felynge whether they stonde in compunction or deuocyon or in ghostly ymaginacyon are not the felynges whyche a soule shal haue and fele iÌ„ the grace of contemplacion I say not but they are sothfast and gracyously yeueÌ„ of god But thyse soules that felen suche are not yet refourmed in felynge ne they haue not yet y â— yefte of perfeccioÌ„ ne ghostly the brenninge loue of IhuÌ„ as they maye come to And neuertheles often it semyth otherwyse that suche soules fele more of the loue of god thaÌ„ other that haue the yefte of perfeccyon in asmoche as the felyng shewyth more outwarde by grete feruour of bodily tokens in wepynge prayenge knelinge spekynge and other bodily styrynge soo ferforth that it semyth to a nother man that they were euer rauysshed in loue And though me thynkith it is not soo wel I wote that thise maner felinges and feruours of deuocioÌ„ and compunccion that thise men fele are gracious â—eftes of god sent in to choseÌ„ soules for to drawe heÌ„ out of worldly loue and flesshly luste that hath ben longe tyme roted in her hert fro the whiche loue they sholde not be draweÌ„ out but bi suche feable stirynge of grete feruours neuer theles y t the feruours is somoche in outwarde shewyng it is not onÌ„ly for mochenes of loue y t they haue but it is for litylnes and weyknes of her soule that may not bere a lityl towching of god for it is yet as it were fleshly festned to the flesshe neuer was yet departed fro ghostly mortifyeng and therfore the lest towching of loue and the lest sperkyl of ghostly lyÈte sent fro heuen in to suche a soule is so moche so comfortable so delectable ouer al the likinge that euer it felte before in flesshly loue of erthly thynge y t it is ouertaken with it And also it is so newe and sodeyn and so vnkouth that it maye not suffre for to bere it but brestyth and shewyth out in wepynge sobbyng other bodily stirynge Right as the costrell y t is olde whan it receyueth new wine that is fresshe And myghty the costrel boyleth oute and is in poynte for to cleue and brest vntyl the wyne hath boylled and spourged oute al vnclennesse but also sone as the wyne is fyned and cleryd thenne it stondeth styl aud the costrel hole Right so a sonle that is olde thrugh synne whan it receyueth a lytyl of the loue of god that is soo fresshe and so myghty y t the body is in poynte for to cleue to breke ne were that god kepith it hole But yet it brestyth oute at the eyen by weping and at y e mouth by spekyng and y t is more for weyknes and feblenes of the soule thaÌ„ for mykylnes of loue For afterwarde whan loue hath boyled al the vnclennes oute of the soule bi suche grete feruours then is the loue clere stondeth styl And then is both the body and the soule moche more in pees and yet hath the soule moche more loue than it had before though it shewelesse outwarde For it is now al hole in reste wythin and noughte but lityll in outwarde shewynge of feruour And therfore I saye y t thyse soules y t feleâ— suche grete hodily feruours though they beÌ„ in moche grace are not yet refourmed in felynge but they are gretely dysposed towarde For I trowe that suche a man naÌ„ly y t hath be gretly defoylled in synÌ„e shal not be refourmed in felynge but yf he be fyrste brente and purifyed wyth suche grete compunccyons goynge before Another soule that neuer was moche defoyleth wyth loue of y e worlde but hath euer be kepte fro grete synnes in innoceÌ„ce maye lyghtlyer and more pryuely wythout grete feruour shewed outwarde comÌ„ to this refourmynge Thenne is this soch as I hope that suche comfortes and feruours that a soule felyth in the state of begynÌ„ynge or of profytyng are as it were his ghostly foode sente fro heuen for to strengthe hym in his trauely Right as a pylgryme traueyleth al daye meteles drynkles and is nerehonde ouercome wyth werynes falleth at the laste to a good Inne and there hath he mete drynke is wel refresshed for the tyme Right soo ghostly a deuoute soule that wol forsake the loue of the worlde wolde fayne loue god and settyth al his besynes therto prayeth and traueyleth al daye bodely and ghostly and somtyme feleth noo comforte ne sauour in deuocyon TheÌ„ our lorde hauynge pyte ouer al his creatures that it sholde not perisshe for defawte ne torne iÌ„to heuynes or grutchynge sendeth it amonge his ghostly foode comforteth it in deuocyon as he wouchith saaf And whaÌ„ the soule feleth ony comforte thenne holdeth he hym wel payd for all his traueylle and all the disease that it had on the day whan it fareth well at euen by felynge of ony grace The self wyse falleth it of other soules that are profitynge ferforth in grace They felen ofte tymes gracyous towchynges of the holy ghoste in her soule bothe in vnderstondynge syght of ghostly thynges and in affeccy of loue But yet ben they not refourmed in felyng ne they are not yet perfyte for why al suche felynges come to heÌ„ in that state as it were vnwarly for they come or they wyte it gooth fro hem or they wyte it And they can not come therto ayen ne wote not where they shall fynde it for they haue not yet homlynes with heÌ„ of thoughte and lastyng desyre in IhuÌ„ ne the eye of her soules is not opyned to y e beholdyng of gostly thiÌ„ges but they nyghe faste towarde therfore they are not yet refourmed iÌ„ felyng ne they haue not yet y e ful yeft of conteÌ„placioÌ„ ¶ On what maner a man shal haue knowynge of hys owne soule and how a man sholde sette his loue
sheelde of sothfastnes the whyche he holdeth kepeth hym so wel that he shal not be hurte thorughe noo styrynge of pryde as longe as he holdeth hym within the sheelde as the prophete sayth Scuto circundabit te verytas eius noÌ„ câ—â—ebis a timore nocâ—uruo Soch fastnes shal vmbyclyppe the with a sheelde that is yf thou al other thynges left oonly beholde hym For theu shalâ— thou not drede for the nyghtes drede That is thon shalt not drede the spyryte of pryde whether he come by nyghte or by daye as the nexte verse sayth after thus A sagitta volante in die Pryde comyth by nyght for to assayle a soule whan it is dispysed and repreued of other men that it sholde by that fall in heuynes in to sorowe It comyth also as an arowe fleinge on the day whan a man is worshypped praysed of al men whether it be for worldly dooynge or for ghostly that he sholde haue vayne Ioye in hymselfe restyngly and fals gladnesse in a passinge thynge This is a sharpe arowe and a paryllous It fleeth swyftly it stryketh softly but it wouÌ„deth dedely But the louer of IhuÌ„ that stabli beholdeth bi deuoute prayers besy thynkynge on hym is so vmbylapped wyth the syker sheelde of sothfastnes that he dredeth not for this arrowe maye not entre in to the soule Ne though it come it hurteth not but glenteth a waye passeth forthe And thus is the soule made meke as I vnderstonde by the worchynge of the holy ghost that is y e gyfte of loue For he openeth the eye of the soule for to see and loue Ihesu And he kepyth the soule in that syght restfully sykerly And helleeth al the styrynges of pryde woÌ„derfully and pryuely and softly and the soule wote neuer how And also he bryngeth in by that waye sothfastly and onely the vertue of mekenesse All this dooth loue but not in al his louers ylyke ful For some hath this grace but shortly and lytyl as it were in the begynnynge of it a lytyl assayenge towarde for the conscyence is not yet cleÌ„sed fully thrugh grace somÌ„ haue it more fully for they haue clerer syght of Ihesu they fele more of his loue And some hath it moost fully for they haue the ful yefte of contemplocyon Neuertheles he that leest hath on this maner I haue sayd I hope so thly he hath the yeft of perfyte mekenes for he hath the yeft of perfyte loue ¶ How loue sleeth al styrynges of wrathe enuye softly refourmeth in the soule the vertues of pees pacâ—ce of perfyte charyte to his euen crysten as he dyde specyally in the appostles CaplmÌ„ xxxviii LOue worcheth wysely softly in a soule there he wol for he sleeth myghtyly yre enuye and al passyons of angrynes malencoly in it and bryngeth in to the soule vertues of pacyence myldenes peasybilyte and louered to his euencrysten It is ful harde a grete maystry to a man that stondeth oonly in worchynge of his owne reason for to kepe pacyence holy reest softnes in herte charyte to his euen crysten if they dysease hym vnskylfully and done hym wrong that he ne shal somwhat do ayen to hem thorugh styrynge of yre or of malencolye eyther in spekynge or in worchyng or bothe And neuertheles though a man be styred trowbled â—u hymself and made vnrestful be so that it be not to mochâ— passynge ouer the bondes of reason and that he kepe his honde his tonge and be redy for to foryeue the trespase whan mercy is asked yet this man hath y e vertue of pacyence though it be but weyke nakydly for as moche as he wolde haue it and traueyleth besyly in refreynynge of his vnskylful passyons that he myÈt hane it and also is sory that he hath it not as he sholde But to a true louer of Ihesu it is noo grete maystry for to suffre al â—his For why loue fyghteth for hym sleeth wonder softly suche styrynges of wrathe of malencoly and makyth his soule so easely and so peasyble so sufferynge and so goodly thorugh the ghostly syght of IhuÌ„ wyth the felyng of his blessed loue y e though he be dyspysed repreued of other men or take wrong or harme shame or vylany he chargeth it he is not moche styred ayenste hym He wol not be angred ne styred ayenst hym for yf he were moche styred he sholde forbere the comforte y t he felythe within his soule but y e wol he not He maye lyghtlyer forgete al the wronge that is done to hym than a nother man maye foryeue it though mercy were axed And soo he had wel leuer forgete it for hym thynkyth it moost easy to hym And loue doth al this for loue openyth the eye of the soule to the syght of Ihesu and stablyth it with the lykynge of loue that it feleth by that syght comforteth it so myghtely that it taketh noo kepe what so men Iangle or done eyenst hym It hangeth no thynge vpon hym The most harme that he myght haue were a forberynge of y e ghostly syght of IhuÌ„ And therfore it is leuer to hym for to suffre al harmes than that alone Al this may the soule doo wel and easely wythout grete trowblynge of the ghostly syght whan dysease falleth al wythout forthe and towcheth not the body as is bacbytyng or scornynge or spoylynge of suche as he hathe Al thise greueth noughte But it gooth soÌ„what nerer whaÌ„ the flesshe is towched he feleth smerte then it is harder Neuertheles though it be harde and Impossyble to the freyle kynde of man to suffre bodyly penaunce gladly pacyently wythout bytter stirynges of yre anger maleÌ„coly it is not Impossyble to loue y t is y e holy ghost for to worche this in a soule there he towcheth wyth y e blessed yefte of loue But he yeueth a soule y t is in y e plyghte myghtily felinges of loue and wonderfully fastneth it to IhuÌ„ departeth it wonder ferre from the sensualyte thrugh his preuy myghte and comforteth it soo swetly by his blessed presence that the soule felith lytyl payne or elles none of the sensualyte and this is specyal grace yeueÌ„ to the holy marters This grace had the apostles as holy wryt sayth of hym thus Ibant apostoli gaudeÌ„tes a conspectu consilii qmÌ„ digni habiti suÌ„t pro nomine xpÌ„i coÌ„tumeliaÌ„ pati That is The appostles yede Ioyenge fro the counseyle of y e Iewes wha they were beten with scourges they were gladde that they were worthy for to suffre ony bodily dysease for the loue of Ihesu They were not styred to yre ne to felnes to be auenged on the Iewes that beten heÌ„ as a worldly man wolde be whan he suffred a lytyl harme be it neuer soo lytyl of his euencrysten Ne they were not styred to noo pryde ne to hynes of heÌ„self to dysdeyne
to demyng of y e Iewes as ypocrites heretykes are y e wol suffre moche bodily payne are soÌ„tyme redy for to suffre dethe wyth grete gladnes wyth mighty wyl as it were in the name of Ihesu for loue oh hym Sothly y e loue y e gladnes y t they haue in suffâ—yng of bodily myscheyf is not of the holy ghost It comyth not fro y e fyre that breÌ„neth in the hye awter of heuen but it is feyned by the fende enflammed of helle for it is fully meÌ„ged wyth the heyght of pryde and of presumpcion of hemselfe and despyte and demyng and dysdeyne of hem that thus punysshe hem They wene y t all this is charyte and that they suffre all that for the loue of god but they are begyled of y e myddaye fende A true louer of ihuÌ„ whan he suffreth harme of his eueÌ„ crysten is so strengthed thorugh grace of the holy ghost and is made soo meke soo pacyente soo peasyble And that so sothfastly that what wronge or harme it be that he suffre of his euen crysten he kepeth euer mekenes He dyspyseth hym not he demyth hym not but he prayeth for hym in his herte and hath of hym pyte and coÌ„passyon moche more teÌ„derly than of a nother man y t neuer dide hym harme And sothly better loueth hym and more feruently desyreth the saluacion of his soule by cause that he seeth that he shall haue so moche ghostly profyte of the euyl dede of that other man though it be ayenst his wyl But this loue and this mekenes worcheth onÌ„ly the holy ghoste aboue the kynde of man in hem that he maketh the true louers of Ihesu ¶ How loue sleeth couetyse lechyry and glotenye and sleeth that flesshly sauour and delyte in al the v. bodyly wyttes softly and easely thrugh a gracyous beholdyng of Ihesu Capitulum xxxix COuetise also is slayne in a sowle by the worchinge of loue for it makyth the soule soo coueytous of ghostly gode and to heuenly ryches soo ardaunt that it setteth ryght nought by al erthly thynges It hathe noo more deynte in hauyng of a precyous stone thanne a chalke stone ne more loue hath he in a hundreth pouÌ„de of golde thanne in a pounde of leed It setteth al thinge that shal perysshe at one pryce No more he chargeth that one than that other as in his loue For it semyth wel that al thyse erthly thynges that worldly men lete so grete pryce of loue soo deyntly sholde passe awaye torne to nought both the thynge in itself and the loue of it And therfore he bryngeth it in his thoughte by tyme in to that plyghte that it shal be after and so acounteth it as nought And whan worldly louers stryuen fyghten and plede for erthly good who maye fyrste haue it the louer of Ihesu stryueth wyth noo man but kepyth hymselfe in pees and holdeth hym payd with that y t he hath and wol stryue for no more For hym thynkyth y t he nedeâ—h no more of al the ryches in erthe than a skant bodyly sustenaunce for to saue the bodyly lyf withal as longe as god wol and that he maye lyghtly haue And therfore woll he no more than skantly hym nedeth for the tyme that he maye frely be dyscharged fro besynes aboute the kepynge and the dispendyng of it And fully yeue his herte his sesynes aboute the sekynge of Ihesu for to fynde hym in clenÌ„es of spiryte for that is al his couetyse For why oonly clene of herte shall see hym Also flesshly loue of fader and moder and other worldly frendes hangeth not vpon hym It is euen kutte fro his herte with the swerde of ghostly loue that he hath no more affeccion to fader or moder or to ony worldly freÌ„de than he hath to a nother man But yf he see or fele in hem more grace or more vertue than in other men Oute take this That his fader and his moder had the selfe grace that some other men haue But neuertheles yf they ben not soo thenne loueth he other men better thaÌ„ hem that is charyte And soo sleeth goddis loue couetyse of the worlde and bringeth in to the soule pouerte in spyryte And that dooth loue not oonly in hem that haue right noughte or worldly gode but also in some creatures that are in grete worldly state and haue dispeÌ„dinge or erthly ryches Loue sleeth in some of hem couetyse so ferforth that they haue more lykynge ne sauour in hauynge of hem than of a strawe Ne though they be lost for defawte of hem that sholde kepe hem they sette noughte therby For why the herte of goddis louer is thrugh the yefte of the holy ghost taken so fully wyth y e syghte of the loue of a nother thynge that is Ihesu and that is soo precyous and so worthy that it woll receyue none other loue restyngly that â—s contrary therto And not onÌ„ly doth loue this but also it sleeth the lykyng of lechery al other bodily vnclennes And bryngeth in to y e soule very chastyre torneth it in to likynge For the soule felyth so grete delyte in the syghte of IhuÌ„ that it lykyth for to be chaste is no grete hardnes to it for to kepe chastyte for it is so moost ease moste rest And vpoÌ„ the selfe wyse the yefte of loue sleeth lustes of glotenye makyth y e soule sobre temperauntâ— and bereth it vp so myghtily that it maye not rest in lykynge of mete drynke but it taketh mete drynke what it be that leest greueth the bodyly coÌ„plexyon yf he maye lyghtly come therto Not for loue of itself but for y e loâ—e of god On this maner wyse y e louer of god seeth wel y t hym nedeth for to kepe his bodyly lyf with mete drynke asloÌ„ge as god wol suffre hâ—m to be togyder Then shal this be y e dyscrecoÌ„n of the louer of IhuÌ„ as I vnderstoÌ„de y â— hath felyng worchynge in the loue y t vpon what maner y t he maye most kepe his grace holâ— and leest be letted fro worchyng in it thorugh takynge of bodyly sustenaunce so shal he do That maner of mefe y e leest letteth lest troubleth y e herte and maye kepe the body in strengthe be it flesshe be it fysshe be it brede ale y t I trowe the soule cheseth for to haue yf it maye come therby For al the besynes of the soule is for to thinke on IhuÌ„ with reuerent loue euer without â—ettynge of ony thynge yf y t it myght And therfore sythen it must nedes soÌ„what be letted hyndred the lesse y t it is letted hyndred by mete or drynke or ony other thynge the leuâ—r it is It had leuer vse the beste mete moste of pryce vnder the sonÌ„e yf it lesse letted the kepynge of his herte than for to take but brede water yf y t letted hym more For
worchynge of loue And the more it traueyleth so the more reste he feleth This restful traueylle is full ferre fro flesshly ydlenes blynde sykernes It is ful of ghostly werke but it is callyd reste For grace looseth the heuy yocke of flesshly loue fro the soule makyth it myghty free thorugh the yeft of ghostly loue for to worche gladly softly and delectably in al thynge that grace styreth it for to worche in And therfore it is called an holy ydlenes and a rest most besy and so it is in inrewarde stylnes fro the grete cryeÌ„ge of the bestly noyse of flesshly desyres vnclene thoughtes This stylnes makyth Inspyracyon of the holy ghost in beholynge of IhuÌ„ For why His voyse is soo swete so myghty that it putteth sylenee in a sowle to IaÌ„glynge of al other spekers for it is a voys of vertue softly sowned in a clene soule of the whiche the prophete sayth thus Uox dnÌ„i iÌ„ virtute That is The voys of our lorde Ihesu is in vertue This voys is a lyfely worde a spedy as the apostle sayth Uiuê° est sermo dei et efficax et penetrabilior omni gladio That is quycke is y e worde of IuÌ„ spedy more perysshynge than ony swerde is Thrugh spekynge of this worde is flesshly loue slayne the soule kepte in scyleÌ„ce fro al wycked styrynges Of this scilence it is sayd in the apocalips thus FactuÌ„ est scilenciuÌ„ in celo quasi dimidia hora Scylence was made iÌ„ heueÌ„ as it were an halfe houre Heuen is a clene soule thrugh grace lyfte vp fro erthly loue to heuenly coÌ„uersacoÌ„n so it is in sylence But for as moche as that scylence maye not laste hoole contynually for corrupcyon of the bodily kynde Therfore it is lyckened to the tyme of halfe an houre A full shorte tyme y e soule thinketh y t it is be it neuer soo longe And therfore it is but an halfe houre And thenne hath it pees in conscience For why Grace puttyth out gnawynge prickynge stryuynge flyghtynge of synnes And bryngeth in pees and accorde makyth Ihesu a soule bothe one in ful accordaunce of wyll ¶ There is none vpbardynge of synnes ne sharpe repreuyng of defawtes made y e tyme in a soule For they haue kyssed and made frendes and al is forgiuen y t was mysse done Thus felyth the soule then with ful meke sikernesse and grete ghostly gladnesse And coÌ„ceyueth a ful grete boldnes of saluacyon by this accorde makynge For it heryth a preuy wytnessynge in consciency of the holy ghost that he is a chosen sone to heueÌ„ly heritage Thus saynt poul sayth Ipse spiritus testimonium peâ—hibet spiritui nostro quontam filii dei sumus That is The holy ghost berith wytnes to our spyryte y t we are goddis sones This wytnessynge of conscience sothfastly felt thrugh grace is y e very Ioye of y e soule as y e apostle sayth Gloria mea est testimoniuÌ„ conscientie mee That is my Ioye is y e wytnesse of my conscyeÌ„ce y t is whan it wytnessyth pees acorde true loue freÌ„dshyp betwyxe IhuÌ„ a soule And whan it is in this pees thenne is it in hyghnes of thoughte Whan y â— soule is bounden with loue of y e worlde then is it byneâ—h al creatures For euery thynge ouergooth it beryth it downe by maystry y t it maye not see Ihesu ne loue hym For ryght as y e loue of the worlde is vayne flesshly Rygh so the beholdynge and thynkynge and vsynge of all creatures is flesshly And that is a thraldome of the sowle ¶ But then thrugh openyng of y e ghostly eye in to IhuÌ„ y e loue is torned And y e sowle is receysed vp after hys owne kynde a boue all bodily creatures And then the beholdynge thynkyng and the vsynge of heÌ„ is ghogly For the loue is ghostly The sowle hath then ful grete dysdeyne for to be buxom to loue of worldly thynges for it is hyghe sette aboue hem thorugh grace It setteth noughte by al the worlde for why al shall passe perysshe vnto this hynes of herte whyle the soule is kepte therin comyth none errour ne deceyte of the fende for Ihesu is fothfastly in syght of the soule that tyme al thyng byneth hym Of this y e prophete speketh thus Accedat hoÌ„ ad cor altuÌ„ et exaltabitur deus Come man to hyghe herte god shal be highed That is a man y â— thrugh grace comyth to the hyghnes of thoughte shal see that IhuÌ„ is oonly hyghed aboue all creatures he in hym And then is y e soule aboue moche strauÌ„ged fro felyshyp of worldly louers Though her body be in middes amoÌ„ge hem ful ferre ben they departed fro flesshly affeccions of creatures I chargeth not though it neuer se man ne speke with hym ne haue comforte of hym yf it mighte euer be soo in that ghostly felynge It felyth so grete homlynes of the blessed presence of oure lorde Ihesu and somoche sauour of hym that it may lightly for his loue foryete y t flesshly affecccoÌ„n the flesshly minde of al creatures I saye not that it shal not loue ne thynke of other creatures but I saye that it shal thynke on hem in time and see hem and loue hem ghostly freely not flesshly and paynfully as it dyde before Of this oonlynes speketh the prophete thus Ducam eam in solitudine et loquar ad cor eius I shal lede her in to onÌ„ly stede and I shal speke to her herte That is Grace of IhuÌ„ ledeth a soule fronoyous coÌ„pany of flesshly desyres in to oonlynes of thought and makyth it foryete the lykynge of the worlde and sowneth by swetnes of hys Inspyracyon wordes of loue in eeres of the herte Oonly is a soule whan it loueth Ihesu and tentyth fully to him and hath loste the sauour and the conforte of the worlde And that it myghte better kepe this oonlynes it fleeth y e companye of all men yf it maye And sechyth oonlynes of body for that moche helpeth to oonlynes of the soule and to the free worchynge of loue The lesse lettynge y t it hath wythout of vayne Ianglyng or wythin of vayn thynkynge the more free it is in ghostly beholdynge so it is in pryuyte of herte Al wythout is a soule whiles it is ouerlayed and blynded with worldly loue It is as comen as the hye waye for euery stirynge that cometh of the flesshe or of y e fende synketh in and gooth thorugh it But thenne thrugh grace it is drawen in to the preuy chambre in to the syghte of oure lorde Ihesu and hereth his preuy counseyle And is wonderfully comforted in the herynge Of this spekith the prophete thus Secretum meum michi secretum meum michi My preuytee to me my preuyte to me That is The louer of IhuÌ„ thrugh Inspyracyon of grace taken vp fro outwarde
felynge of worldely loue and rauysshed in to the preuyte of ghostly loue yeldeth thankynge to hym sayeÌ„ge thus My pryuete to me That is My lorde IhuÌ„ thy preuyte is shewed to me and preuyly hydde fro al louers of the worlde For it is called hydde nanna That may lightlyer be asked than tolde what it is And that our lorde Ihesu behoteth to his louer sayenge thus Dabo sibi manna absconditum quod nemo nouit nisi qui ac cipit That is I shal yeue manna hidde that noo man knoweth but he that takith it This manna is heuenly mete and angels fode as holy wrytte sayth For angels are fully fede and fylled wyth clere syghte in brenuynge loue of oure lorde Ihesu and that is maÌ„na For we mo we aske what it is but not wyte what it is But y e louer of IhuÌ„ is not fylled yet here but he is fedde by a lytyl taastynge of it whyles he is bounden in this bodyly lyfe This tastynge of this manna is a lyfly felynge of gra had thorugh openynge of the ghostly eye And this grace is not an other grace that a chosen soule felyth in the begynnynge of his conuersyon but it is the same and y e selfe grace but it is otherwyse felt and shewed to a soule For why grace wexeth with the soule the soule wexeth with grace And y e more clene y t the soule is ferre departed fro the loue of the worlde the more myghty is the grace more in warde more ghostly shewynge in the preseÌ„ce of our lorde Ihesu so y t the same grace y t torneth hem fyrst too synnes makyth hem begynnynge profytynge by yeftes of vertue exercyse of good werkes maken hem also perfyte And thaâ— grace is called a lyfly felynge of grace for he y â— hath it felyth it wel knoweth well by experyence that he is in grace It is full lyfly tâ— hym for it quyckneth the soule wonderfully makyth it soo hole that it feleth no paynful dysease of the body though it be feble sykly For why then is the body myghtyest moost hole moost restful the soule also without thys grace the soule can not lyue but in payne for it thynkith y t it myght euer kepe it no thynge sholde put it awaye And neuertheles yet it is not so for it passeth awaye ful lyghtly But neuertheles though the souereyne felynge passeth awaye withdrawe the reley fleneth styl kepâ—th the soule in sadnes makyth it for to desyre y e comynge ayen And this is also the waker slepe of the spouse of the whiche holy wrytte sayth thus Ego dormio cormenÌ„ vigilat I slepe my herte wakyth That is I slepe ghostly whan thorugh grace the loue of the worlde is slayne in me and wycked styrynges of flesshly desyres are dede somoche that vnethes I fele hem I am not taryed with hem my herte is made free And then it wakyth for it is sharpe and redy for to loue IhuÌ„ and see hym The more I slepe fro outwarde thynges y e more waker I am in knowynge of Ihesu of In warde thynges I maye not wake to Ihesu but yf I slepe to the worlde And therfore y e grace of the holy ghost sperynge y e flesshly eye dooth the soule slepe fro worldly vanytee and openynge the ghostly eye wakyth in to the syghte of goddys mageste helyd vnder the clowde of his precyous manhede As the gospel saythe of the apostles whan they were with oure lorde Ihesu in his transfyguracyon Fyrste they slepte Et euigilantes videruÌ„t magestatem They wakynge sawe his mageste By slepe of the apostles is vnderstonde deyenge of worldly loue thrugh InspyracioÌ„ of the holy ghost By her walkynge contemplacion of Ihesu Thorugh this slepe the soule is brought in to reste fro noyse of flesshly luste And thrugh walkinge it is reysed vp in to the syghte of Ihesu and gnostâ—ely â—hâ—nges The more that the eyen are spered in this 〈◊〉 slepe fro the aperyte of erthly thynge The sharper is the Inner syghte in louely beholdynge of heuenly fayâ—hede Thys slepynge and this wakynge loue worcheth thorughe the lyght of grace in the soule of the louer of our lorde Ihesu ¶ How specyal grace in beholdynge of our lorde Ihesu withdrawyth soÌ„tyme fro a soule And how a sowle shal haue her in the absâ—ence and presence of IhuÌ„ And how a soule shal desyre that in it is alwaye y e gracyous preseÌ„ce of Ihesu CaplmÌ„ xli SHewe me then a soule that thorugh inspyracyon of grace hath openynge of the ghostly syght in to beholdyng of IhuÌ„ y â— is departed draweÌ„ out fro y e loâ—â— of the worlde so ferforth that it hath puryte pouerte of spyrite ghostly rest In warde scylence pees in conscyence hyghnes of thought onÌ„lynes pryuyte of hert waker slepe of the spouse that hath loste lykyng Ioyes of y e worlde taken with delyte of heueÌ„ly sauour euer threstynge softly shyghynge y â— blessed presence of IhuÌ„ I dare hardly pronounce that this soule brenÌ„eth al in loue shyneth in ghostly lyght worthy for to come to the name to the worshyp of the spowse for it is refourmed in felynge made able redy to contemplacyon Thyse are the tokens of InspyracoÌ„n in openynge of y e ghostly eye For why whan the eye is opened the soule is in ful felynge of al thyse vertues before sayd for that tyme Neuertheles it falleth often tymes that grace withdrawyth in partye for corrupcoÌ„n of mannes freelte suffreth then the soule for to fal in to itself in flesshlyhede as it was beforne And then is the soule in payne in sorowe for it is blynde vnsauery can no good It is weyke vnmyghty encoÌ„bred with the body with al y e bodyly wyttes It seâ—heth desyreth after y e grace of IhuÌ„ ayen it maye not fynde it For holy wryâ— sayth of our lorde thê° PostqmÌ„ vultuÌ„ suuÌ„ absconderit non eÌ„ qui conteÌ„plat euÌ„ That is After whan our lorde IhuÌ„ hath hydde his face there is none that maye beholde hym whan he sheweth hym the soule may not vnsee hym for he is lyght whaÌ„ he hydeth hym it may not see hym for the soule is derke His hydynge is but a subtyl assayenge of the soule His shewynge is a wonder mercyfull goodnes in coÌ„forte of the soule Haue ye no wonder though the felynge of grace be withdrawe somtyme fro a louer of IhuÌ„ For holy wrytte sayth y e same of the spouse that she fareth thus Quesiui et non inueni illuÌ„ vocaui et noÌ„ respondit michi I seched I fouÌ„de hym not I called he answered not That is whan I fall downe to my frelte then grace withdraweth for my fallyng is cause therof not his fleeng But then fele I peyne of my wretchydnes in his absence And therfore I soughte hym by grete desyre of
thynge maye make the soule of a louer ful of myrthe but the gracyous presence of Ihesu as he can shewe hym to a clene soule He is neuer heuy ne sory but whan he is with hymself in flesshlynes He is neuer ful gladde ne mery but whan he is out of hymselfe as he was with Ihesu in his ghostlynes And yet is that no ful myrthe for euer there hangeth an heuy luÌ„pe of bodyly corrupcyon on his soule bereth it downe moche letteth y â— ghostly gladnes and y â— must euer be whyles it is here in this lyfe but neuerthese for I speke of chaungabylyte of grace howe it comyâ—th goth that thou mystake it not therfore I meane not of the comyn grace that is had felte in trouth in good wyl to god without the whiche hauynge lastynge therin no man maye be saaf for it is in the leest chosen so uâ—e y â— lyueth but I meane of specyal grace felt by Inspyracyon of y e holy ghost in the maner as it is before sayd The comen grace that is charyte lasteth hole what so euer a man do aslonge as his wyll his entente is true to god withoute the whiche hauynge lastynge that he wolde not synne dedely ne the dede y â— he wylfully dooth is not forbede as for dedely synne For this grace is not losts but for dedely synÌ„e And then it is dedely syÌ„ne whan his concyence wytnesseth with a vysement that it is dedely synne yet neuertheles he dooth it or elles his conscyence is so blynded that he holdeth it no dedely synÌ„e al though he doo the dede wylfully the whiche is forbode of god holy chyrche as dedely synne Specyal grace felt thrugh the vnseable presence of Ihesu that makyth a soule a perfyte louer lastyth not euerylyke hole in the hyghnes of felyng but chauÌ„gably comyth gooth as I haue sayd before Thus our lorde sayth SpuÌ„s vbi vult spirat vocem eius audis nescis vnde veniat aut quo vadat The holy ghost spyreth where he woll and thou herest his voys but thou wost not whaÌ„ he comith ne whether he gooth He comyth pryuely some tyme whan thou arte leest waar of hym but thou shalt well knowe hym or thou go For woÌ„derfully he styryth myghtyly torneth thin herte in to beholding of his godenes and doth thin hert melte delectably as waxe ayenst y â— fyre in to softnes of his loue and this is the voys that he sowneth But then he gooth or thou wote it for he withdrawyth hym soÌ„what nought in al but fro excesse in to sobirte The hyghnes passeth but y e substaunce theffectte of grace dwelleth stylle And that is asloÌ„ge as y e soule of a louer kepyth hym clene falleth not wylfully to recheleshede or dissolucion in flesshlynes ne to outwarde vanyte as somtymÌ„ it dooth though it haue no delyte therin for frelte of itself Of this chauÌ„gabylyte iÌ„ grace speke I of now ¶ A commendacyon of prayer offred to IhuÌ„ of a soule contemplatyfe And how stablynes in prayer is a syker werke to stoÌ„de in And how euery felynge of grace in a chosen soule may be sayd IhuÌ„ but the more clenner the soule is the worthyer is the grace CaplmÌ„ xlii THe soule of a man whyle it is not towched with specyal grace is blunt boystous to ghostly werke câ— nought theron It may not therof for weyknes of itself It is both olde drye vndeuoute vnsauery in itself But thenne comyth the lyghte of grace thrugh towchyng makyth it sharpe suptyl redy able to ghostly werke and yeueth it a grete fredom and an hole redynes in wyl for to be buxom to al the styrynge of grace redy for to worche after that grace styreth the soule For by openynge of y e ghostly eye it is applyed al fully to grace redy to pray And how the soule prayeth thenne shal I telle the The moost specyal prayer that y â— soule vseth and hath moost coÌ„forte in I hope is the Pater noster or elles psalmes of the sawter The pater noster for lewde men and psalmes ympnes other seruyce of holy chirche for lettred The soule prayeth thenne not in maner as it dyde before in comyn maner of men by hyghnes of voys or by renable spekynge oute but in ful grete stylnesse of voys softnes of herte For why his mynde is not trowbled ne taryed with outwarde thynges but hole gadred togyder in itself And the soule is set as it were in a ghostly presence of IhuÌ„ and therfore euery worde euery syllable is sowned sauerly swete delectably with ful acorde of mouthe of herte For why the soule is torned then al in to fyre of loue And therfore euery worde that it preuely prayeth is leke to a spercle springyng out of a fyre bronde y â— chafeth al y e myghtes of the soule torneth heÌ„ iÌ„ to loue lyÈtneth heÌ„ so coÌ„fortably y t y e soule lyst euer for to pray do none other thyng The more it prayeth y e better it may y e myghtier it is for grace helpeth y e soule wel makyth al thyng lyght easy y t it lyste ryght wel to psalme synge the louynges of god with ghostly myrth in heueÌ„ly delyte This ghostly werke is fode of y e soule this prayer is of moche vertue For it wasteth bryngeth to nouÈt al teÌ„ptacoÌ„ns of y e fende preuy a perte it sleth al y e mynde y e lykynge of y e worlde of flesshly synÌ„es it bereth vp y e body y e soule fro paynful felynge of wretchydnes of this lyf It kepyth y e soule iÌ„ felyng of grace worchyng of loue norysshe it euer ylyke hote fresshe as styckes norissheth fyre It puttith awaye alyrkyng heuynes of hert holdeth it iÌ„ smight iÌ„ ghostly gladnesse Of this prayer spekyth dauyd thus Dirigat oracio mea sicut insensuÌ„ in conspectu tuo That is Dressed be my prayer lorde as enceÌ„ce in thy sighte For ryght as ensence y t is cast in y e fyre makyth a swete smel by y e reke styghyng vp to the ayre ryght so a psalme sauourly softly songe or sayd in a brennynge herte yeuyth vp a swete smelle to y e face of our lorde IhuÌ„ and to al the courte of heuen There dare no flesshe flye rest vpon the pottes brynke boylynge on the fyre Right soo may there no flesshly delyte reste vpon a clene soule y t is happed warmed al in y e fyre of loue boylytige and blowinge psalmes louynges to IhuÌ„ This prayer is euer herde of Ihesu It yeldyth grace to Ihesu And receyueth grace agayne It makyth a soule homely felowly with IhuÌ„ and wyth alle the angels of heuen Use it who soo maye The werke is good and gracyous in itselfe And though it be not al fully contemplacyon
and styreth the sowle to see and to fele Ihesu in a nother maner And that maner is fyrste to see IhuÌ„ in holy wrytt For IhuÌ„ that is al sothfastnes is hidde and heled therin woundeÌ„ in a â—ofte sendyle vnder fayr wordes that he may not be know ne felte but of a clene hâ—rte For why sothfastnes woll not shewe itselfe to enmyes but to frendes that loue desyre it wyth a meke herte for sothfastnes and mekenes arne ful true systers fastned togyder in loue and charite and therfore is there noo lenynge of counseylle betwyxe hem two Mekenes presumyth of sothfastnes and noo thynge of itselfe And sothfastnes tro wyth well on mekenes and soo they accorden wonder well Thenne for as moche as a sowle of a louer is made meke thrugh inspyracyon of grace by openynge of the ghostly eye and seeth that it is noughte of itselfe But oonly haÌ„geth in y e mercy anâ— the godenes of IhuÌ„ lastyngly is borne vp by fauour helpe of hym onÌ„ly truly desyrynge y e preseÌ„ce of hym therfore seeth it IhuÌ„ For it seeth sothfastnes of holy wrytte wonderly shewed and opened aboue studye and traueyle reason of mannes kyndly wyt And that maye wel be called the felynge and the perceyuynge of Ihesu For Ihesu is welle of wysdome and by a lytyl heeldynge of his wysdom in to a clene soule he maketh the soule wyse ynough for to vnderstonde al holy wrytte not al at ones in specyal beholdynge but thorugh that grace the soule receyueth a newe ablynes and a gracyous habyte for to vnderstonde it specyally whan it comyth to mynde This openynge and this clernesse of wytte is made by the ghostly presence of Ihesu For ryghte as the ghospel sayth of ii dyscyples goynge to the castel of Emaus brennynge in desyre and spekynge of our lorde Ihesu our lorde appered to hem presently as a pylgryme and taught hem y e prophecyes of hymself And as the gospel sayth Apperuit illis sensum vt intelligerent scripturas He opened to hem clernesse of wytte y t they myght vnderstonde holy wrytynge Ryght so the ghostly presence of Ihesu openyth the wytte of his louer that it brenneth in desyre to hym and bryngeth to his mynde by mynystracyon of angels the wordes and the sentences of holy wrytte vnsoughte and vnauysed one after a nother and expowneth hem redyly be they neuer so harde ne so preuy The harder that they ben and ferder fro mannes resonable vnderstondynge the more delectable is the treue shewynge of hem Whan Ihesu is mayster it is expowned and declared lytterally morally mystyly and heueÌ„ly yf the mater suffre it By letter that is lyghteste and moost playne is bodyly kynde comforted By moralte of holy wrytte the soule is infourmed of vyces and vertues wysely to cunne departe y e one fro that other By mystyhede it is illumined for to see the werkes of Ihesu in holy chirche redily for to applye the wordes of holy wrytte to cryst our hede and to holy chirche that is hys mysty body And the fourth y t is heuenly longeth oonly to the worchynge of loue And that is whaÌ„ alle sothfastnes in holy writte is applyed to loue And for that is mooste lyke to heuenly felynge therfore I calle it heuenly The louer of Ihesu is his frende not for he hath deserued it but for IhuÌ„ of his mercy ful goodnes makyth hym his freÌ„de by true accorde And therfore as to a true frende that pseyseth hym wyth loue not serueth him by drede as a thralle he shewyth his preuyte Thê° he saith hymselfe to his apostles I am vos dixi amicos qr quecunque audiui a patre meo nota feci vobis Now I saye that ye are frendes For I make knowen to you al thynges that I haue herde of my fader To a clene soule that hathe y e palet puryfyed from fylthe of flesshly loue holy wrytte is lyfely foode and sustenaunce delectable ¶ It sauoureth wonder swetely whaÌ„ it is wel chewed by ghostly vnderstondynge For why the spyryte of lyffe is hydde therin that quyckenyth al the myghtes of y e sowle and fylleth theym ful of swetnesse of heâ—enly sauoure and ghostly delyte But sothly hym nedeth to haue whyte teeth and sharpe wel pycked that sholde byte of this ghostly brede For flesshly louers and herytykes maye not towche y â— Inwarde floure of it Her teeth are blody and ful of fylthe therfore they ben fasting fro felynge of this brede By teeth are vnderstonde the Inly wyttes of the soule the whiche in flesshly louers and in heretykes ben blody full of synne and of worldly vanytees They wolde and they can not come by curyosite of her kyndly wytte to the sothfastnes in knowynge of holy wrytte for her wytte is corrupte by original sinne and actuell also And is not yet helyd thrugh grace And therfore they do but gnawe vpoÌ„ y e barke wythout speke they neuer soo moche therof The Inner sauour within they fele not of They ben not meke they ben not clene for to see it They ben not frendes to Ihesu therfore he sheweth hem not his couÌ„seyle The preuyte of holy wryt is closed vnder a keye seled with a sygnet of Ihesus fynger y t is the holy ghost And therfore withouten his loue his leue may no man come in He hath onÌ„ly y e keye of cuÌ„nynge in his kepynge as holy wryt sayth he is keye hymself And he letteth iÌ„ whom he wolby Inspyracyon of his grace breketh not the selle y t doth IhuÌ„ to his louers Not to alylyke but to hem y t are specyally Inspyred for to seke sothfastnes in holy wryt with grete deuocoÌ„n in prayenge with moche besynes in studyenge goynge before Thyse maye come to the fyndynge when our lorde IhuÌ„ wyl shewe it See now thenÌ„e how grace openeth the ghostly eye clereth y e wyt of the soule wonderly aboue the freelte of corrupte kynde It yeueth y e soule a newe ablenes whether it wol rede holy wryt or here or thynke it for to vnderstonde it truely sauourly y t sothfastnes of it in y e maner before sayd And for to torne redely al reasons wordes y t are bodyly sayd in to ghostly vnderstondyng y t is no grete merueyle For y e same spyryte expownyth it declareth it in a clene soule in comfort of it y t fyrst made it that is the holy ghost And this grace maye be is aswel in lewde as in lettred men as anenstes the substauÌ„ce the true felynge of soth fastnes the ghostly sauour of it in general though they see not so many reasons in specyal for that nedeth not And whan y e soule is thus abled lyghtned thrugh grace then it lyste for to be alone somtyme out of lettyng or comonynge of al creatures that he myght freely assaye his Instrument that I calle his reason in beholdynge of sothfastnes that is
e worlde thrugh vertue of this gracyous felynge And also fro mynde of the worlde moche in y e meane tyme It takith none hede therof for it hath no tymÌ„ therto But then soÌ„tyme anone with this fallyth in to a soule dyuers IllumynacoÌ„ns thrugh grace y â— whiche IllumynacoÌ„ns I cal the spekynges of IhuÌ„ y e syght of ghostly thynges For wyte thou wel y e al the besynes y t IhuÌ„ makyth aboute a soule is for to make it a true perfyte spouse to hym in the hynes fulnes of loue And y t may not be done so sodeÌ„ly therfore IhuÌ„ y t is loue of al louers the wysest assayeth by many wyses by many wonderful meanes or it may come about And therfore y t it myght come to theffecte of true spousage he hath suche gracyous spekynges this maner of a wower to a choseÌ„ soule He sheweth his preuy Iewels moche thyng he gyueth more he beheteth curteys dalyunce he shewyth Ofte he vysiteth with moche grace ghostly coÌ„forte as I before sayd but how he dooth thys in specyal al fully can I not tel the for it nedeth not Neuertheles soÌ„what shal I saye after that grace styreth The drawynge of a soule fully to perfyte loue is fyrst by y e shewyng of ghostly thynges to a clene soule whan y e ghostly eye is openid not that a soule sholde rest therin make an ende there but by y e seche hym loue hym onÌ„ly that is hyghest of al without ony beholdyng of ony other thynge than hymself But what are thyse ghostly thynges sayest thou for I speke ofte of ghostly thynges To this I auswere and saye that ghostly thynge maye be sayd al y â— sothfastnes of holy wrytte And therfore a soule that thrugh lyght of grace maye see the sothfastnes of it it seeth ghostly thinges as I haue before sayd ¶ How thrugh gracyous openynge of the ghostly eye a soule is made wyse mekely sothfastly to se y e dyuersyte of degrees in holy chyrche as trauelyng And for to see angels kynde fyrst of repreued CaplmÌ„ xlv NEuertheles other ghostly thinges there ben also y e whiche thrugh lyght of grace are shewed of y e soule and are thyse The kynde of al resonable soules the gracyous worchynge of our lorde Ihesu in hem The kynde of angels blessed reproued her worchynge and the knowynge of y e blessyd trynyte after y e grace techith Holy wrytte sayth iÌ„ y e boke of songes of y e spouse thus SurgaÌ„ circuibo ciuitateÌ„ queraÌ„ queÌ„ diligit aiÌ„a mea I shal ryse I shal goo aboute the cyte I shal seche hym that my soule loueth That is I shal ryse iÌ„ to highnes of thought go aboute the cyte By this cyte is vnderstoÌ„de y e vnyuersyte of al creatures bodily ghostly ordeyned ruled vnder god by lawes of kynde of reason of grace go aboute this cyte whan I beholde the kyndes the cause of bodely creatures the yeftes of grace the blyssis of gostly creatures and in al thise I seche hym that my soule loueth It is foyre lokynge with the Inner eye on IhuÌ„ in bodily creatnres for to see his myght his wysdome his goodnes iÌ„ ordynauÌ„ce of her kynde but it is moche fayrer loking on IhuÌ„ iu ghostly creatures Fyrst in resonable soules goth chosen reproued to see the mercyful calynge of him to chosen how he torneth heÌ„ fro synÌ„e by lyght of his grace how he helpeth heÌ„ techeth hem chastyth heÌ„ confortith hem he righteth he clenseth he fedeth how he maketh hem breÌ„nyng in loue in lyght by plente of his grace And thus dooth he not to one soule onÌ„ly but to al his chosen after mesure of his grace Also of al reproued how ryghtfully he forsakyth hem and leueth hem in her synÌ„es dooth hem no wronge How he rewardeth hem in this worlde suffrynge heÌ„ to haue the fulfilling of her wyll after to punyssh hem endlesly Lo this is a lytyll beholdynge of holy chyrche whiles it is in trauelyng in this lyfe to seen how blacke And how fowle it semyth in soules that are reproued how fayre and how louely it is in chosen soules And al this ghostly syghte is nought elles but â—he syghte of Ihesu Not in hymselfe but in his mercyfull preuy werkes in his ryghtwyse domes euery daye shewed remembred and renewed to resonable soules Also ouer this to se with the ghostly eye the paynes of reproued y e Ioye the blysse of chosen sowles it is ful confortable For sothfastnes may not be seen iÌ„ a clene soule without grete delyte wonderful softnes of blessyd brennyng loue Also the syght of angels kynde fyrste of dampned after that of the blessed It is a ful fayr contemplacyon of the fende in a clene soule whan grace bryngeth the feÌ„de to the syghte of the soule as a clumsid caytyf bounden with the myght of IhuÌ„ that he maye not dere Thenne the soule beholdeth hym not bodyly but ghostly seenge his kynde and his malyce torneth hym vp soo downe and spoyleth hym and renteth hym all to noughte scorneth hym dyspyseth hym and setteth noughte by his malyce Thus biddeth holy wrytte whan it sayth thus Uerte impium et non erit Torne the wycked that is the fende vp soo downe and he shal be as noughte Moche wonder hathe the soule that the fende hath so moche malice and so lytyll myghte There is noo creature soo vnmyghty as he is and therfore it is a grete cowardnes se that men dreden hym so moche He maye noo thynge doo withoute leue of oure lorde Ihesu not soo moche as entre in to aswyne as the gospell sayth Moche lesse maye he doo thenne to noye ony man ¶ And thenne yf our lord Ihesu gyue hem leue to tarye vs it is ful worthily mercyfully done that our lorde IhuÌ„ doth therfore welcome be our lorde Ihesu by hymselfe by al his messengers The soule dredeth nomore than y e blustrynge of the â—ende than y e styrynge of a mows woÌ„der wroth is y e fende yf he durst say nay but his mouth stopped wyth his owne malyte his hondes are boside as a the yf worthy to be demid hanged in helle And thenÌ„e y e soule accusyth hym ryÈtfully demyth hym after y t he hath deserued wond not oiÌ„ this sayeng for saynte poul meaned y e same whaÌ„ he sayd thus FreÌ„s nescitis qmÌ„ angloÌ„s iudicabimus Brethern wote ye not well y â— we shall deme angels y t are wycked spyrytes thrugh malyce y t were made gode angels by kynde As who sayth yes This demynge is fygured before the dome in couteÌ„platyf soules For they fele a lytyl tasting in lykenes of all y t shall be done afterwarde of our lorde IhuÌ„ openly in sothfastnes shamyd shent is y e feÌ„de gretly in hymself whan he is thus
fared with a clene soule He wolde fayn fle a way he maye not for y e myÈte of y e hiest holdeth hym styll y e greuyth hym more than al the fyre of helle wonder mekely fallith y e soule to IhuÌ„ thenne wyth hertly louinges that he somiÈtly saueth a simple soule fro al malice of so fel a enmye by his grete mercy ¶ How by the same lyghte of grace y e blessed angels kynde maye be seeÌ„ And how IhuÌ„ is god man aboue all creatures after y â— the soule mage see hym here CaplmÌ„ xlvi ANd then after this by the self lyght may the soule see ghostly y e fayrhede of angels y e worthines of hem in kynde the subtylte of hem in substa unce the coÌ„fermynge of hem in grace y e fulnesse of endles blise the souÌ„dryhede of orders the dystynccoÌ„ns of persones how they lyue all in lyght of sothfastnes endles how they breÌ„ne al in loue of the holy ghost after y e worthynes of orders how they see and loue prayse IhuÌ„ in blessyd rest without ceesynge There is no syght of body ne no figure in ymaginacyon in this maner worching but al ghostly of ghostly creatures Then begynneth y e soule to haue grete aqueyntauÌ„ce of y e blessed spirytes a gret felyshyp They are ful teÌ„der ful besy about suche a soule to helpe it They are maysters to teche it often thrugh her ghostly presence towchyng of her lyght dryuen out fantasyes fro y e soule they Illymyn y e soule gâ—acyously they coÌ„fort y e soule by swete wordes sodenly sowned iÌ„ a clene herte And yf ony dysease falle ghostly they seruen the soule mynystre to it al that it nedeth Thus saynt poul said of heÌ„ Nonne oeÌ„s sunt administratorii spÌ„us missi propter eos q hereditateÌ„ capiuÌ„t salutis wote ye not wel y t holy spyrites are minysters sente of IhuÌ„ for hem y t taken y e herytage of helth Thyse are chosen soules as who saith yes For wyte thou wel y t al this gostly worchyng of wordes of reasons brouÈt to y e mynde suche fair lykenes are made bi the mynistery of angels whaÌ„ y e lyght of grace abuÌ„dantly shineth in a clene â—oule It may not be tolde by â—oÌ„ge y e felynges y e lyght nynges y e graces the coÌ„fortes in specyal y e clene soules perceyue thrugh fauourable felyshyp of blessed angels The soule is wel at ease with hem to beholde how they done y t it wolde tende to no thyng elles But thenÌ„e wyth y e helpe of y e angel yet the soule seeth more for knowynge ryseth aboue al this in a clene sowle And y t is to beholde y e blessed kynde of IhuÌ„ Fyrst of his gracyous maÌ„hede how it is hyghed worthily aboue al angels kynde then after of his blessyd godhede For by knowyng of creatures is knowen the creatur then begynneth y e soule to preceyue a lytyl of the preuytees of the blessed trynyte â–ª It maye wel ynough for lyght of grace goth before therfore she shal not erre aslonge as she holdeth her with the lyghte Thenne is it opened sothfastly to y e eye of the soule the onÌ„ly hede in substaunce dystynccoÌ„n of persones in the blessyd trynite as it maye be seen here and moche other sothfastnes of y e blessid trinyte pertynent to this matere the whiche is openly declared shewed by writynge of holy doctours of holy chyrche And wyte thou well y e the same the self sothfastnes of y e blyssyd trinyte y t thise holy doctours Inspyred thrugh grace wryten in her bokes in streÌ„gthing of our trouth a clene soule maye see in knowyng thrugh y e self lyght of grace I wol not expresse tomoche of this mater here specyally for it nedeth not wond grete loue felith y e soule with heueÌ„ly delyte in felyng of this sothfastnes whaÌ„ it is made thrugh specyal grace for loue lyght goth bothe togyder iÌ„ a clene soule There is no loue y t riseth of knowyng and of specyal beholgyng y t maye towche soner oure lorde as this loue maye For why this knowyng is worchiest hyeste in itself onÌ„ly of IhuÌ„ god man yf it be specyally shewed by y e lyght of grace and therfore is y e fyre of loue flaming of this more brenÌ„yng than it is of knowyng of ony creature bodily or ghostly al thise gracyoê° knowynges felyd in a soule of y e vnyuersyte of al creatures in manere before sayd of our lorde IhuÌ„ maker keper of all this fayr vnyuersyte I calle heÌ„ fayr wordes swete spekynges of our lorde IhuÌ„ to a soule y t whiche he wol make his true spouse He shewith preuytees profereth ryche yeftes of his tresour arayeth the soule with heÌ„ ful honestly She nede not be ashamed with y e coÌ„pany of her felâ—wes to apere afterwarde to the face of IhuÌ„ her sponse Al this louely daliaunce of preuy speche bytwyxe Ihesu and a soule maye be called an hidde worde of y t whiche holy wrytte sayth thus Porto ad medcinÌ„i est verbum scondiâ—um et veâ—as susurru percepit auris mea Sothly to me is sayde an hydde worde and the veynes of hys rownynges myn eere hathe perceyued The inspyracyon of Ihesu is an hydde worde For it is preuyly hydde frome all louers of the worlde and shewed to his louers thrugh whiche a clene soule perceyueth redily y e veynes of his rownyng that are specyally shewenges of his sothfastnes for eueryche gracyous knowynge of sothfastnes felt with Inly saudur ghostly delyte is a preuy rownyng of Ihesu in y e ere of a clene soule Hym behoueth to haue moche cleÌ„nes mekenes al other vertues to be halfe deyf to noys of worldly Ianglyng that shold wysely perceyue thise swete ghostly rownynges y t is y e voys of IhuÌ„ Of y t whiche dauyd sayth thus Uox dnÌ„i preparantis ceruos et reuelabit coÌ„ deÌ„sa The voys of our lord ihuÌ„ arayeng hertes he shal shew thycke That is the Inpyracyon of IhuÌ„ makyth soules lyÈt as hertes y t sterten fro therâ—he ouer busshes breres of al worldly vanyte he sheweth to heÌ„ y e thicke y t are his prenites y t may not be perceyued but by sharpe eye Thise beholdinges sothfastly grouÌ„ded in grace iÌ„ meknes maketh a soule wyse breÌ„nyng iÌ„ desyre to y e face of IhuÌ„ Thise are y e ghostly thinges y t I spake of before they beÌ„ called new gracyoê° feliÌ„ges I do but touch heÌ„ a lytyll for wyssinge of y e soule For a soâ—le y t is clene stired by grace to vse of thê werkiÌ„g may se morÌ„ iÌ„ an hour of suche ghostly matere than myghte be wryten in a grete boke ¶ Thys finsshyith this present boke whiche expowneth many notable doctrynes in coÌ„teÌ„placoÌ„n whiche as me semyth
chastyse hem And thou shalt also loke know wysly thy thyngis thy worldly goodes be ryghtly kepte by thy seruauÌ„tes gouerned truely spended y â— thou myght y e more plenteously fulfyl the dedes of mercy with heÌ„ vnto thy euencrysteÌ„ Also thou shalt with mary leue besynes of y â— worlde syt downe at y e feet of oure lorde by meknes in prayers in holy thoughtes in contemplacyoÌ„ of hym as he yeueth the grace so shalt thou go fro y e one to y e other medfully fulfyll heÌ„ bothe than kepest thou wel the order of charyte ¶ Unto what maner of man longeth actyflyf CaplmÌ„ ii NEuertheles y â— thou ne haue no wond of this y t I saye therfore I shal tel y t declare to y e a lytyl more opeÌ„ly thou shalt vnderstonde y t there is thre maners of lyuyng one is actyflyf an other is conteÌ„platyf y e thyrde is made of bothe y t is medled Actyflyf aboue longeth to worldly men wymen y e whiche are lewde in knowyng of gostly occupacyon for they ne fele sauour ne deuocoÌ„n by feruour of loue as other men donÌ„ ne they cuÌ„ne no skyl of it yet neuertheles they haue drede of god of y e payne of hel therfore they fle synne they haue desyre for to plese god for to come to heuen a gode wyl haue to her euencrysten vnto thise men it is nedful spedful to vsen y e werkis of actyflyf as besely as they may in y e helpe of hemself of her euen crysten for they cuÌ„ne not elles done ¶ Unto whoÌ„ longyth conteÌ„platyflyf Caplm iii COntemplatyflyfe longeth alone to suche men wymen y t for y e loue of god forsaken al open synÌ„es of the worlde her flesshe albesynes charges gouernaunce of worldly goodys maken hemself pore naked to y e bare nede of y e dodyly kynde flen fro souereynte of al other men to y e seruyce of god vnto â—hise men it longeth for to trauenylen occupien heÌ„ inwardly for to gete thrugh y e grace of our lorde clennes in herte pes in coÌ„scyence by destroyeng of synne receyuyng of vertues so for â—o come to coÌ„templacioÌ„ whaÌ„che cleÌ„nes may not be had withoute grete exercyse of body coÌ„tynuel traueyle of y e spiryte iÌ„ deuout prayers feruent desyres gostly medytacyons ¶ Unto whoÌ„ longeth medled lyf Caplm iiii THe thyrde lyf y t is the medled lyfe loÌ„geth to men of holy chyrche as to prelatys to other curatis y e whiche haue cure soueryute ouer other men for to teche rewle heÌ„ bothe her bodyes her soules pryncypally in fulfyllyng of y e dedes of mercy bodely ghostly vnto thise men it longeth soÌ„tyme to vsen werkes of mercy in actyflyf in helpe sustinauÌ„ce of heÌ„self of her so gettys of other also And soÌ„tyme for to leue al maner of besynes outwarde yeuen heÌ„ vnto prayers medytacyons as redyng of holy wryt to other gostly occupacoÌ„ns after y t they felen heÌ„ dysposed Also it longeth to somÌ„ teÌ„perel whiche han souereynte with mekyll auer of worldly goodes hauen also as it were lordshyp ouer other men for to gouerne susteyne heÌ„ as a fader hath ouer his chyldrâ—n a mayster ouer his seruauÌ„tis a lorde ouer his tenauÌ„tis the whiche meÌ„ han also receyued of our lordes yeft grace of deuocyon in party sauour of ghostly occupacyon Unto these meÌ„ also longeth medled lyf y t is both actyf coÌ„teÌ„platyf for if thyse meÌ„ stondyng y e charge y e bonde y t they haue taken wylen leue vtterly y e besynes of the worlde y â— whiche oweth skylfully to ben vsed iÌ„ fulfullyng of her charge holy yeueÌ„ heÌ„ to coÌ„teÌ„platyf life they do not wel for they kepe not y e ordre of charyte for charite as thou knowest wel lyth both in loue of god of thyn euencrysteÌ„ therfore it is y â— he y t hath charyte to vse bothe in werkyng now to y e one now y e other for he y â— for y e loue of god in conteÌ„placyon leueth y e loue of his euencrysten dooth not to heÌ„ as he aught whaÌ„ he is bouÌ„de therto he fulfyllyth not charyte also on y e contrary wyse who so hath soo grete rewarde to werke of actyflyf to besynes of y e worlde y t for y e loue of his euâ—ncrysten he leueth gostly occupacoÌ„n vtterly after y t god hath dysposed hym therto he fulfyllyth not charyte this is y e sayeÌ„g of saynt gregory for though our lorde for to styre some to vse this medled lyf toke vpon hymself y e persone of suche maner men bothe of prelates of holy chyr of suche other as are dysposed therto as I haue sayd yaf heÌ„ ensaÌ„ple by his owne werkyng y t they sholde vse this medlyd lyf as he dyde y â— tyme y t he spake with men medled with heÌ„ sheweng his dedys of mercy for heÌ„ taught y e vncuÌ„nynge vnknowen by his prechyng he vysited the seke heled heÌ„ of her dyseses he fed the hungry oÌ„forted y e sory neuerthels other tymes he left the conuersacion of al worldly men of his dyscyples went in to desert vpon y e hyllys contynued al nyÈt in prayers alone as y e gospel sayth therfore this medled lyt shewyth our lorde in hymself to ensample of all other men y t haue taken y â— charge of this medlyd lyf y t they sholde oo tyme yeue heÌ„ to besynes of worldly thynges at resonable nede to the werkys of actyflyf in profyt of her euen crysteÌ„ whiche they haue cure of an other tyme yeuen heÌ„ holly to deuocyon to conteÌ„placyon in prayers medytacyons ¶ How holy bysshops vsed medled lyf Caplm v. THis lyf ledden holy bysshops whiche had cure of meÌ„nes soules mynystracyon of teÌ„perel goodes for these holy meÌ„ leften not vtterly y e minystracoÌ„n the lokyng y â— dyspendyng of worldly goodes yeuen heÌ„ holy to conteÌ„placyon as mekyl grace of conteÌ„placyon as they had but they leften ful ofte her owne rest in conteÌ„placyon whaÌ„ y â— they had well euer haue ben stylle for loue of her euen crysten enter metyd heÌ„ with worldly besynes in helpyng of her so gettis sothly y t was charite for wysly dyscretly they departed her lyuyng in two O tyme they fulfyllyd y e lower party of charyte by werkys of actyflyf for they were bouÌ„de therto by takyng of her prelacye an other tyme they fulfyllyd the hygher party of charite iÌ„ conteÌ„placyon of god of gostly thynges by prayers medytacyons so they hadden charyte to god to her euen crysten bothe in affeccyoÌ„ of a soule within also in shewyng of bodyly dedys withouten Other men y t were only contemplatyf
meo seÌ„per ardebit et sacerdos surgens mane subiciet ligna vt ignis noÌ„ extynguatur Fyre shal euer bren in myn auter the prest rysyng at morowe shal put vnder styckes y t it be not quenched this fyre is loue desyre to god in a soule y e whiche loueth for to be norysshed kept by layeÌ„g to y e stickes y t it go not out thyse styckes are so douers maters some are of o tre somÌ„ are of an other a man that is lettered hath vnderstoÌ„dyng of holy wryt yf he haue this fyre of deuocyon in his hert it is good to hym to gete hym styckes of holy ensaÌ„ples deuoute prayers norysshe y e fyre with heÌ„ An other man vnlettered may not so redely haue at his honde holy wrytte ne doctours sayenge and therfore it nedeth to hym for to do many good dedes outwarde to his euen crysten kyndel the fyre of loue with hem And soo it is good that eche man in his degre after that he is dysposed that he gete hym styckes of o thynge or of other eyther prayers or medytacions or redyng in holy wryt or gode bodyly werkis for to norysshe y e fyre of loue in his soule that it be not quenched for the affeccyon of loue is tendre lyghtly wyl vanysshe awaye but yf it be wel kept by good dedes bodyly and ghostly contynuelly norysshed Now chanue sythen our lorde hath sent in to thyn herte a lytyl sparke of this blyssed fyre that is hym selfe as holy wrytte saythe ¶ Dominus noster ignis consumens est ¶ Oure lorde god is fyer wastynge for as bodely fyer wasteth al bodyly thyng y t may be wasted ryght soo ghostly fyre y t is god wastith al maner of synÌ„e therfore our lorde is lykned to fyer wastyng I pray y e norysshe this fyer this fyer is not elles but loue charyte this hath he sent in to y e erthe as he sayth iÌ„ y e gospel IgneÌ„ veni mittere iÌ„ terraÌ„ ad quid nisi vt ardeat I am comeÌ„ to seÌ„de fyre iÌ„to y e erth wherto but y t it sholde breÌ„ y t is god hath sent fyre of loue a gode desyre a grete wyl for to plese hym in to maÌ„nes soule vnto this ende y â— maÌ„ shal know it kepe it noryssh it strength it therby be saued y e more desyre y t thou hast to hyÌ„ for hiÌ„ y e more is y e fyre of loue in ye. the lesse that this desyre is in the. the lesse is the fyre y e mesure of this desyre how mekyl it is neyther in thyself or ony other knowest thou not ne no man of himself but god only y â— yeueth it therfore dyspute not with thyselfe as though thou woldest know how mekyl thy desyre is be besy for to desyre as mekyl as thou mayst but not for to wyte y e mesure of desyre ¶ What is desyre to god for hymself how in clennes of conscyence is very coÌ„fort swetnes Ca viii SAynt austyn sayth y t the lyf of euery good crysten maÌ„ is a contynuel desyre to god that is of grete vertu â—or it is a grete cryeng in y e ere 's of god y e feruentlyer thou desyrest the hygher thou cryest y e better thou prayest y e wiselyer thou thynkest what is this desyre sothly no thynge butlo thyng of al this worldes blysse of al flesshly lykynge in thyn herte a wonderful louyng with a restful yernyng of endles blysse heueÌ„ly Ioy. this thyng may be called a desyre to god for hymself yf thou haue this desyre as I hope sikerly y t thou hast I praye y â— kepe it wel norysshe it wysly whan thou shalt pray or thynke make this desyre begynnyng endyng of al thy werke for to encrece it loke after none other feling iÌ„ thy bodyly wittes ne seke after none other bodyly swetnes neyther sownyng ne sauouryng ne wondfullyÈt ne auÌ„gels syght ne though our lorde hymself as vnto thy syght wolde apere to y e bodely charge it but a lytyl but that al thy besynes be y â— thou myÈtest fele sothfastly thy thouÈt a lothyng a ful forsakyng of al maner of synne of all maner of vnclennes with a ghostly syght of it howe foule how vgly how paynful it is that thou myghtest haue a myghty desyryng to vertues to meknes to charite to y e blysse of heuen this thinketh me were ghostly comfort ghostly swetnes in mannes soule as for to haue celennes iÌ„ conscyence fro wyckednes of al worldly vynyte with stable trouth meke hope ful desyre to god how so euer that it be of other comfortis swetnessis me thynketh that swetnes syker sothfast that is feled in cleÌ„nes of conscyence by myghty forsakyng lethyng of al synÌ„e with inwarde syght feruent desyre of ghostly thynges Al other comfortis and swetnessys of ony maner of felynge but yf they helpe lede to this ende that is to clennes of conscyence ghostly desyre of god are not syker to rest on But now askest thou whether this desyre be loue to god as vnto this I saye that this desyre is not properly loue but it is a begynnyng a tastyng of loue for loue properly is a ful cowpelynge of the louer they loued togyder as god a soule in to one this cowpelyng may not be fully had in this lyf but only in desyre longyng therto as by this ensample If a man loue an other maÌ„ whiche is absent he desyreth gretly his presence Ryght so ghostly as longe as we are in this lyf our lorde is absent fro vs y t we may neyther se hym ne here hym ne fele hym as he is therfore we maye not haue y e vse of thys ful loue here in ful lykyng but we may haue a desyre a grete yernyng for to be present to hym for to se hym in his blysse fully for to be oned to hym in loue this desyre may we haue of his yefte in this lyf by the whiche we shall be safe for it is loue vnto hym as it may be had here thus saynt poul sayth ¶ Scientes qmÌ„ duÌ„ sumus iÌ„ hoc corpore pegrinamur a dnÌ„o per fide menim ambulamus non pec spÌ„em audemus bonam voluntatem heÌ„mus magis peregrinari a corpore presences eÌ„e ad deuÌ„ ioÌ„ contendimus siue absentes siue presentes placere illi Saynt poul sayth that as long as we are in this body we are pylgrymes fro our lorde y t is we are absent fro heuen in this excile we goo by trouth not by syght y t is we lyue in trouthe not in bodely felynge we dare we â—â—â—ue a good wyl to be absent fro the body be present to god y â— is we for clennes in
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