mystake it not· therfore I meane not of the comyn grace that is had felte in trouth in good wyll to god wythout the whiche hauynge lastynge therin noo man maye be saaf for it is in the leest choseÌ„ soule that lyueth but I meane of specyall grace felte by InspiracoÌ„n of y e holy ghost in the maner as it is before sayd The comen grace that is charyte lasteth hole what soo euer a man doo aslonge as his wyll his enteÌ„te is true to god wythout the whiche hauynge lastynge that he wolde not synÌ„e dedely ne the dede y t he wylfully dooth is not forbede as for dedely synne For this grace is not lost but for dedely sinÌ„e And thenÌ„e it is dedely sinÌ„e whan his conscyence wytnesseth wyth a vysement that it is dedely synÌ„e and yet neuertheles he dooth it· or elles his conscieÌ„ce is soo blynded that he holdeth it noo dedely synÌ„e all though he doo the dede wylfully y â— whiche is forbode of god holy chirche as dedely synne Specyall grace felte thrugh the vnseable preseÌ„ce of IhuÌ„ that makyth a soule a perfyte louer lastith not euer ylike hole in the hyÈnes of felyng but chauÌ„gably comith gooth as I haue sayd before Thus our lorde sayth SpuÌ„s vbi vult spirat et vocem eius audis nescis vnde veniat aut quo vadat The holy ghost spyreth where he woll thou herest his voys but thou wost not whan he comyth ne· whether he gooth He comyth pryuely some tyme whan thou arte leest waar of hym but thou shalt well knowe hym or y u goo For wondfully he stiryth myghtily torneth thin herte in to beholdyng of his godenes doth thyn hert melte delectably as waxe ayenste the fyre in to softnes of his loue and this is the voys that he sowneth But thenne he gooth or thou wote it for he withdrawith hym soÌ„what nought in all but fro excesse in to sobirte The hiÈnes passeth but the substauÌ„ce theffecte of grace dwelleth stylle And that is aslonge as the soule of a louer kepith him clene and falleth not wylfully to recheleshede or dissolucyon is flesshlynes ne to outwarde vanyte as some tyme it dooth though it haue noo delite therin for freeltee of it self Of this chauÌ„gabylite in grace speke I of now ¶ A coÌ„mendacoÌ„n 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 felinge of grace in a chosen soule maye be sayd IhuÌ„ but the more clenner the soule is y e worthyer is the grace Caplm xlii THe soule of a man whyle it is not towched wyth specyall grace is blunte boystous to ghostly werke can noughte theron It maye not therof for weyknes of itself It is bothe olde drye vndeuoute vnsauery in itselfe But thenÌ„e comyth the lyghte of grace· and thrugh towchyng makyth it sharpe subtyl redy able to ghosty werke and yeueth it a grete fredom an hole redynes in wyll for to be buxom to al the stirynge of grace redy for to worche after that grace styreth y e soule For by openynge of the ghostly eye it is applied all fully to grace redy to pray And how the soule prayeth thenÌ„e shal I telle the The moost specyall prayer that the soule vseth 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 and other seruyce of holy chyrche for lettred The soule prayeth thenÌ„e not in maner as it dyde beforÌ„ in comyn maner of meÌ„ by hyghnes of voys or by renable spekynge oute but in full grete stylnesse of voys softnesse of herte For why his mynde is not trowbled ne taryed wyth outwarde thynges but hole gadred togider in itselfe And the soule is sette as it were in a ghostly presence of IhuÌ„ and therfore euery worde euery syllable is sowned sauerly swete delectably wyth full accorde of mouthe of herte For why the sowle is torned thenÌ„e all in to fyre of loue And therfore euery worde that it pryuely prayeth is lyke to a spercle spryngyng out of a fyre bronde y t chaffith all y e myghtes of the soule torneth heÌ„ in to loue· and lyghtneth hem soo comfortably that the soule lyste euer for to praye doo none other thynge The more it prayeth the better it may the myghtyer it is for grace helpeth the soule well and makyth all thynge lyghte easy that it lyste right wel to psalme synge the louynges of god wyth goostly myrthe in heuenly delyte This ghostly werke is fode of the soule and this prayer is of moche vertue For it wasteth bryngeth to nought al temptacoÌ„ns of the fende preuy aperte it sleeth al the mynde the likyng of the worlde and of flesshly synnes It bereth vp the body the soule fro paynfull telynge of wretchydnesse of this lyfe It kepyth the soule in felynge of grace worchynge of loue and nourysshe it euer ylyke hote fresshe as styckes norissheth fyre It puttyth awaye all yrkynge and heuynesse of herte â–ª and holdeth it in mighte in ghostly gladnesse Of this prayer spekyth dauyd thus Dirigatur oracio mea sicut incensuÌ„ in conspectu tuo That is Dressed be my prayer lorde as encense in thy syghte For ryght as encense that is cast in the fyre makyth swete smelle by the reke styghyng vp to the ayre ryght soo a psalme sauourly and softly songe of sayd in a brenÌ„ynge herte yeuyth vp a swete smelle to the face of our lorde IhuÌ„ and to al the courte of heuen There dare noo flesshe flye rest vpon the pottes brynke boylynge on the fyre Right soo may ther noo flesshly delyte reste vpon a clene soule that is happed warmed al in the fyre of loue boylynge and blowynge psalmes louynges to Ihesu This prayer is euer herde of Ihesu It yeldyth grace to Ihesu And receyueth grace agayn It makyth a soule homely and felowly wyth Ihesu· and wyth alle the angels of heuen Vse it who soo maye The werke is good and gracious in itselfe And though it be not al fully contemplacoÌ„n in itselfe ne the werkynge of loue by itselfe Neuertheles it is a partie of contemplacyon For why It maye not be done on this manere wyse but in plentee of grace thrugh openynge of the ghostly eye And therfore a soule that hath this fredom this gracyous felynge in prayenge wyth ghostly sauour heuenly delyte hath the grace of conteÌ„placyon in maner as it is This prayer is a ryche offrynge fylled all in fatnes of deuocyon receyued by angels preseÌ„ted to the face of IhuÌ„ The prayer of other men that are besy in actyf werkes is made of two wordes for they oft tymes fourmeth in her hertes one worde thrugh thynkyng of worldly be synes and sownen in her mouth a
Pro â—n 〈…〉 SIc dulce 〈…〉 Et nomeÌ„ vicgis 〈…〉 meterâ—â—m Amen SCala perfeccoÌ„nis Capla prime partis ¶ HEre begynnen the chapytours of this present volume of waltere hylton namyd in laten Scala perfeccoÌ„nis englisshed the ladder of perfeccoÌ„n whiche volume is deuided in two partyes The fyrst boke of this present volume conteyneth lxxxxiii chapitours The seconde book .xlvi. whyche hole volume amoâ—â—teth C.xxxix chapitours That the Inner hauing of manÌ„es soule shold be like to the vtter CapituluÌ„ primum Of actyff lyfe and the werkes therof Caplm ii Of contemplatyff lyfe and the werkes therof Caplm iii. Of the fyrst part of contemplacoÌ„n Caplm iiii Of the seconde part of contemplacoÌ„n Caplm v. Of the lower degree of the ii part of conteÌ„placoÌ„n Caplm vi Of the hier degree of the ii part of conteÌ„placioÌ„n Caplm vii Of the thyrde part of contemplacyon Caplm viii Of the twynÌ„yng of the thyrd part of conteÌ„placoÌ„n fro the ii part and of the praysyng therof CaplmÌ„ ix How the shewyng to the bodely wyttes and the felynge of heÌ„ maye be bothe good and euyll Caplm x â–ª How thou shalt know whan the shewyng to the bodely wyttes and the felyng of hem ben good or euyll Caplm xi what knyttith IhuÌ„ to mannes soule and what losyth hym therfro Caplm xii How in what thynges shold a contemplatyff man be ocupyed Caplm xiii How in reason wylle vertue begynneth and in loue in lykyng it is made perfyte Caplm xiiii Of the meanes y â— bryngeth a soule to conteÌ„placoÌ„n Ca xv what a man shold vse refuse bi the vertu of mekenes c.xvi who shold blame meÌ„nes defawtes and deme hem and who not Caplm xvii why men shold worshyp other and lowe hemself in her owne herte vnder all other CaplmÌ„ xviii How men sholde doo that wantith the felyng of mekenes in atteccoÌ„n not dredyng tomoche therfore CapmÌ„ xix How ypocrites â— heretykes for wantyng of mekenes highen hemself in hert before all other CaplmÌ„ xx what thynges men owen to byleue by a syker fayth Ca xxi How a stable entent is nedeful to thise that shold pleyse god and discrecoÌ„n in bodely werkes CaplmÌ„ xxii Of a lityll rehersyng of thynges sayd before and of makynge of ofteryng that sholde be offeryd to god CaplmÌ„ xxiii Of prayer y t is spedeful to gete denÌ„es of hert vertues xxiiii How men shold praye and wheron the poynt of her thoughte shall be sette in prayer CaplmÌ„ xxv Of the fyre of loue CaplmÌ„ xxvi That the certayne prayer in speche ordeined of god of holy chirche is best to heÌ„ y t beÌ„ new torned to god to deuocioÌ„ xxvii what perylle is to men that in the begynnynge of tournynge to god leuen the comyn prayer of the ordynauÌ„ce of holy chirche and gyue hem to medytacion CaplmÌ„ xxviii Of the seconde maner of prayer that is in speche not certaynly folowyth the stiryng of deuocyon CaplmÌ„ xxix That the seconde maner of prayer plesyth moche god And makyth a man to haue hym in body as he were droÌ„ken and makith hym in soule to be wouÌ„ded wyth the swerde of loue Caplm xxx How the fyre of loue wasteth all flesshly lustes as other fyre wasteth all bodely thyng CaplmÌ„ xxxi Of the thirde maner of prayer that is oonly in the hert wyth oute speche outwarde CaplmÌ„ xxxii How men sholde doo that ben traueyled wyth vayn thought in her prayers CaplmÌ„ xxxiii Of meditacoÌ„n of synfull men after that theâ— ben holy tourned to god CaplmÌ„ xxxiiii That the meditacoÌ„n of the manhede of cryst or of his passyon is yeâ—en frely of the holy ghost And how it shal be knowen whan it is yeuen Caplm xxxv That the meditacoÌ„n of the passoÌ„n of crist is withdraweÌ„ fro hem that it is yeueÌ„ to oft sithes for diuers causes Ca xxxvi Of dyuers temptacoÌ„ns of the fende Caplm xxxvii Of diuers remedies ayeÌ„nst teÌ„ptacoÌ„ns of the feÌ„de Ca. xxxviii How that god hem that he chesith he suffrith to be taried teÌ„pted and afterwarde coÌ„forteth hem stableth hem in grace Caplm xxxix That a man shold not yeue hym to ydelnes ne lightly leue the grace that is yeuen hym of god Caplm xl That a man shold knowe y â— mesure of his yeft that he may desyre take a beter whan god wyll yeue it Caplm xli That a man shold traueyle to knowe his owne soule the myÈtes therof breke down the grouÌ„de of synÌ„e therin ca. xlii How a man shal knowe the worthynes the worshyp of his soule that it had fyrst of god and what wretchidnesse myscheue it is falle in for synne Caplm xliii ¶ How euery man may be sauyd bi the passoÌ„n of cryst be he neuer so wret chyd Caplm xliiii ¶ That a man sholde be besye to recouer ayen his worthynes refourme ayeÌ„ in hym the ymage of the trinyte Caplm xlv ¶ How IhuÌ„ shal be souÈte desyred founde Caplm xlvi ¶ what profyte it is to haue the desire of IhuÌ„ Caplm xlvii· ¶ where with what thyng IhuÌ„ shall be sought fouÌ„de Caplm xlviii where IhuÌ„ is lost fouÌ„de ayen thrugh his mercy ca. xlix what letteth a man to here and see Ihesu wythin hymself Caplm l. ¶ That mekenes and charyte ben the specyall lyuereye of Ihesu thorough the whyche mannys soule is refourmyd to the lyckenes of hym caplm li. How a man shall see the grounde of synne wythin hymselfe Caplm lii To what thynge is the ymage of synne lyke and what it is in it selfe caplm liii ¶ who soo wylle fynde Ihesu hym behouyth abydyngly to trauayle in ghostly derknes ayenst the ymage of synne CaplmÌ„ liiii what is propirly thymage of synÌ„e what comith out therof Ca iv what pride is whan it is synÌ„e Caplm lvi whan pryde is dedely synÌ„e how it is in flesshly lyuyng meÌ„ dedly sinÌ„e c. lvii How pride is in ypocrytes dedly synÌ„e c. lviii How pryde in heretykes is dedely synne CaplmÌ„ lix How stirynges of pryde vaynglory in good men ben but venyall synnes CaplmÌ„ lx How dyuers states in holy chyrche shall haue dyuers medes in heuen and of two specyal medes in heuen Caplm lxi A short stiryng to mekenes to charyte Caplm lxii How a man shed know how moche pryde is in him ca. lxiii Of enuye yre of her brauÌ„ches and how in stede of synne mannys persone is oft hated Caplm lxiiii That it is moche maystry to loue mennes persones and wisely hate her synnes Caplm lxv That for the same dedes dyuers meÌ„ shal haue dyuers medes Ca. lxvi That al meÌ„nes good dedes shold be appreuid that hath lyknes of good saue the open heretyke of the cursyd man Caplm lxvii That noo good dede maye make men saaf wythout charyte And that charite fele they oonly that ben meke Ca lxviii How a man shall wyte how moche wrathe enuye
this delyte and Ioye that he felyth for god as the reste of his soule the whyche is synne wythouten displesyng or ayen stondyng of wyll For he weneth it were a Ioye in god and it is not soo and therfore synneth he dedely Iob saith thus of an ypocrite Gaudium ypocrite ad instar puÌ„cti Si ascenderit in celum superbia eius capud eius nubes tetigerit velut sterquiliniuÌ„ in fine perdetur The Ioye of an ypocryte is noo more than a poynte For yf he stye in to heuen wyth reysynge of hert and his heued touche the skyes at the last ende he shal be casten oute as a dounge hepe The Ioye of an ypocryte is but a poynt For yf he worshyppe hymself neuer soo moche and Ioye in hymself neuer soo moche al his lyf tyme and depeynte hymself wyth all his good dedes in syghte and in louynge of the worlde at the last it is ryght nought but sorowe payne But now sayst â–ª thou that there are fewe suche or elles none that is soo blynde that wold holde and chese vayne Ioye in hymself as for Ioye in god As vnto this I can not saye ne wylle not though I cowde but one thynge I telle that there are many ypocrytes and neuertheles they wene that they beÌ„ none and that be many that dredeÌ„ hemself as ypocrites and sothly they are none whyche is one and whiche is other god knoweth and none but he who soo wyll mekely drede â–ª he shall not be bigyled And who so weneth to be syker he may lyghtly falle For saynt poul sayth Qui se existimat aliquid esse cum nichil sit ipse se seducit who soo weneth hymselfe to be oughte whan he is ryght nought he begyleth hymself ¶ How stirynges of pryde and vainglory in good men beÌ„ but veniall synnes Caplm lx NEuertheles a man or woman whyche disposyth hym to lyue contemplatyf yf it be soo that he forsake hym selfe as in wyll and offre hym holy to god wyth a full generall wyll that he wold not synne in pryde wyttyngly ne haue Ioye in hymselfe wylfully but oonly in god yf he cowde and myghte And after this full wyll offred to god he felyth many stirynges of vaynglory and delyteth in hem for the tyme for he perceyueth hem not This likyng is but venyall synne and namly yf it be soo that whan he comyth to hymselfe he repreuyth hymself and ayenstondeth this stiryng wyth displesyng of wyll and askyth mercy and helpe of god Thenne the likyng whiche before was synne out lorde of his mercy soone forgyueth it And yet he shall haue mede for his goode traueyle in the ayenstondyng And that is a curtesye of oure lorde graunted to all those whyche arn specyally his seruauntes and more homely of his courte as are alle those that for his loue forsaken in a good true wyll all worldly and al flesshly synne and yeuen hem hooly body and soule vnto his seruyse in her myghte and her cunnynge As done pryncypally ancres encluse and true religyous the whyche for the loue of god and saluacion of her soules entren in to ony religyon approued by holy chyrche Or elles yf it be soo that they entren fyrst for a worldly cause as for her bodily sustenaunce or for some other suche if they repent hem and tourne it in to a goostly cause as for the seruyce of god Thyse as longe as they kepe this wyll and pursue it as they maye vpon her freelte are true religyous Also what man or woman that he be in what degree he be in holy chirche preste clerke or lewde man wydowe or mayden or wyf that wyll for the loue of god and saluacyon of his soule forsake all the worshyppes and likynges of this worlde in this worlde in his herte truly and fully betwix god and hym and all wylful besynes and erthly thinges to the bare nede And offre his wyllâ—nteerly for to be his seruaunt vpon his myghte by deuoute prayers and holy thoughtes wyth other good dedes that he maye doo bodely and goostly and kepyth his wyll hoole to god stedfastly All thyse arne specyally goddis seruauntes in holy chyrche And for this good wyll and good pourpoos that they haue of the yefte of god they shall encrese in grace and in charyte here lyuynge And they shall haue for this specyall wyll a specyall mede in the blysse of heuen before other chosen soules whyche offred not hooly her wyll and her bodi to goddis seruyce neither openly ne pryuely as they dyden All thyse whyche I calle goddis seruauntes and of his courte more specyall yf they by freelte and by vnkunnyng whan they fele suche stirynges of vaynglory for the tyme delyten therin and perceyuen it not for her reason and her wytte is letted by the likynge that they fele that it maye not see this stirynge They synne not dedely in this likynge of vayne glory For that wyll that they haue generally sette in her herte before to plese god and for to forsake all maner of synne yf they knewe it kepith hem here in suche stirynges and in all other that comen of freelte that they synne not dedely And shall kepe as longe as the grounde of that wyll is kepte hole ¶ How dyuers states in holy chyrche shall haue dyuers medes in heuen And of two specyall medes in heuen Caplm lxi ANd ouer this I say more in comforte of the and of all other hauyng the state of anker incluse and also by grace oâ— god in comforte of hem all that entre ony religyon approued in holy chyrche that all those that by the mercy of oure lorde shal be saaf they shall haue a specyall mede and a synguler worshyp in the blysse of heuen for her state of lyuynge before other soules that had not that state in holy chyrche though they ben neuer soo holy whyche worshyp is better than all the worshyp of this worlde wythouten comparyson For yf thou myghte see what it were thou woldest not for y e worship of this worlde yf thou myghtest haue it withouten synÌ„e chaunge the state eyther of anker or of religyous ne lese that synguler mede in the blysse of heuen whyche mede is callyd Accydentall mede Neuerthelesse that other men mystake not this that I saye Therfore I shall saye it more openly Thou shalt vnderstonde that there are two medes in the blysse of heuen whyche oure lorde gyueth to chosen soules The tone is souereyne and pryncypall As is louynge and knowynge of hym after the mesure of charytee gyuen of god to a soule lyuynge in dedely flesshe This mede is beste and souereyne for it is god hymself And it is comyn to all the soules that shollen be saaf in what state or degree that they ben lyuyng in holy chirche more or lesse after the quantyte and the mochenes of her charyte in his life what degree he be in For he that moost loueth god in charyte he shall haue
inperfyte soules hadden that knewe not specyally the pryuyte of the Incarnacyon Ryght soo all chosen soules vnder the newe testamente hathe trouthe in cryste that he is come eyther openly and felyngly and ghostly men and wyse men haue or elles generally as chyldern haue that deyen crystned and other symple and lewde soules haue that arne nourysshed in the bosom of holy chyrche Syth this is sothe thenne thynketh me that thyse men gretly and greuously erren that sayen that Iewes and sarrasyns by kepynge of her owne lawe maye be made saaf though they trowen not in Ihesu cryste as holy chyrche trowyth In as moche as they wene that her owne trouth is good and syker and suffysaunt to her saluacyon And in that trouthe they done as it semyth many good dedes of ryghtwysnesse And perauenture yf they knewe that crysten fayth were better than her owne is they wolde leue her owne and take it therfore that they sholde be saaf Naye it is not ynough soo For cryste god and man is bothe waye and ende And he is medyatour betwyx god man And wythoute hym maye noo soule be reconsyled ne come to the blysse of heuen And therfore they that trowen not in hym that is both god and man maye neuer be saaf ne come to blysse Other men also that louen not cryste nor his passion arne not refourmed in the soule to the lycknesse of hym And thise men arne fals crysten men the whiche arne oute of charytee and lyuen and deyen in dedely synne Thyse men trowen well as it semyth that Ihesu is goddis sone And that his passyon suffysyth to saluacoÌ„n of mannes soule And they trowe also all the other artycles of the fayth But it is an vnshaply trouthe and a dede for they loue hym not ne they chese not the frute of his passyon but they lyen stylle in her synne and in the false loue of this worlde vnto her laste ende And soo they ben not refourmed to the lyckenesse of god but goon to the paynes of helle endelesly as Iewes and sarrasyns done and in to moche more gretter payne than they In as moche as they had the trouthe and kepte it not For that was more trespaas than that they had neuer hadde it Thenne yf thou wolte wyte whyche soules arne refourmed here in this lyffe to the ymage of god thorugh the vertue of his passyon soothly oonly those that trowen in hym and louen him in whiche soules the ymage of god that was thorugh synne forshapen· as it were in to a fowle bestes lyckenes is restored refourmed to the fyrst shape and to the worthynes worshyp that it had in the begynnynge wythoute whiche restorynge and refourmyng shal neuer soule be saaf ne come to blysse ¶ Of two maner of refourmynges of this ymage one in fulnesse a nother in fayth Caplm iiii NOw sayest thou how may this be soth that the ymage of god the whiche is manÌ„es soule might be refourmed here in this lyfe to his lyckenesse in ony creature It semyth naye it myghte not be soo For yf it were refourmed thenne sholde it haue stable mynde clere syghte and clere brennynge loue in god and ghostly thinges euerlastyngly as it had in the beginnynge But that is noo creature as thou trowest liuynge here in this lyfe For as ayenst thyself thou canst wel saye the thynke the full ferre therfro Thy mynde thy reason and the loue of thy soule arne soo moche sette in beholdynge and in loue of erthly thynges that of ghostly thynges thou felyst ryght lytyll Thou felyste noo refourmynge in thyselfe but thou arte so vnbilapped wyth this blacke ymage of synÌ„e for ought that y u maye doo that vpon what syde y u the turne thou felist thiself defoyled spotted wyth flesshly stirynges of this foule ymage other chauÌ„gyng felyst y u none fro flesshlynes in to ghostlines neither in pryue myÈtes of thi soule w c in ne in bodyly felynge wythoute wherfore ye thynken that it myghte not be that this ymage myghte be refourmed Or elles yf it myght be refourmed ThenÌ„e askest thou how it myght be refourmed To this I answere and saye thus There is two manere of refourmyng of the ymage of god whiche is mannes soule One is in fulnesse A nother is in partye Refourmynge in fulnesse maye not be had in this lyfe but it is delayed after this lyfe to the blysse of heuen where mannes sowle shall fully be refourmed not to that state that it had at the fyrste begynnynge by kynde or myghte haue had thorugh grace yf it had stonde hole But it shall be restored to moche more blysse and moche hyer Ioye thorough the grete mercy and the endles goodnesse of god than it shold haue had yf it had neuer fallen For thenne shall the soule receyue the hole and the full felynge of god in all myghtes of it wythoute medelynge of ony other affeccyon And it shall see mankynde in the persone of Ihesu aboue the kynde of aungels onyd to the godhede For thenne shall Ihesu bothe god and man be all in all and oonly he and none other but he as the prophete sayth Dominus solê° exaltabitur in illa die That is our lorde Ihesu in that daye that is euerlastynge daye shall be hyghed oonly and none but he And also the body of man shall thenÌ„e be gloryfyed For it shall receyue fully the ryche dowary of vnde delynes wyth all that longeth therto This shall a soule haue wyth the body and moche more than I can say But that shall be in the blysse of heueÌ„ and not in this lyfe For though it be soo that the passyon of our lorde be cause of all this full refourmynge of mannes soule neuerthelesse it was not his wylle for to graunte this full refourmynge ryght anone after his passyon to all chosen sowles that were lyuynge in tyme of his passyon But he delayed it vnto the laste daye And that was for this skylle Sooth it is that oure lorde Ihesu Cryste of his mercy hath ordeyned a certayn nomber of soules to saluacion whyche nombre was not fulfylled in the tyme of his passyon And therfore it neded that by length of tyme thorugh kyndly generacyon of men it sholde be fulfylled Thenne yf it had soo be that as sone after the dethe of our lorde euery soule that wolde haue trowed in hym sholde by his lyfe haue be blessyd and full refourmed wythout ony other abidynge there wolde noo creature that lyued thenÌ„e haue be that he ne wold haue receyued the faythe for to haue be made blessyd and thenne sholde generacyon haue ceased And soo sholde we that are now chosen soules liuynge and other soules that come after vs not haue ben borne and soo sholde our lorde haue fayled of his nomber But that maye not be And therfore our lorde purueyed moche better for vs in that that he delayed the full refourmyng of mannes soule tyll the laste ende as saynt poul sayth Deo
charter the whiche maye be his token and his warraunte agaynste all other men Ryght soo maye it be sayd ghostly If a man haue forfeyted agaynste the kynge of heuen his lyffe thorough dedely synne It is not ynough to hym to full sykernesse for to haue foryeuenes of god oonly by contricyon betwene god hym but yf he haue a charter made by holy chirche yf he maye come therto And that is the sacrament of penaunce the whiche is his charter his token of foryeuesse For syth that he forfeyted both ayenste god and holy chirche it is skylful that he haue foryeuenesse for that one and a warrant for that other And this â—o skylle why that confessyon is nedefull A nother skyll is this For syth this reformyng of the soule stoÌ„dyth in fayth oonly not in felynge therfore a flesshly man that is rude and boystouse can not deme lyghtly but outwarde of bodily thynges sholde not mow haue trowyd that his synnes had ben foryeuen hym but yf he had some bodily token and that is confession thorugh the whiche token he is made all syker of foryeuenes yf that he doo that in hym is This is the trouth of holy chyrche as I vnderstonde it Also a nother skyll is this Though the grounde of foryeuenesse stonde not pryncipally in confessyon but in contrycoÌ„n of the herte and in forthynkyng of synne neuertheles I hope that there is many a soule that sholdâ— neuer a felyd very contrycoÌ„n nor had full forsakynge 〈◊〉 yf confessyon had not be For it fallyth oftsythes that 〈◊〉 tyme of confessyon grace of compuÌ„ccyon comyth to a 〈◊〉 that before neuer felid grace but euer was colde and dâ—yâ— and ferder fro felyng of grace And therfore syth confessyon 〈◊〉 soo profytable to the more partye of cristen men holy 〈◊〉 ordeyned for the more sykernesse generally to all crysten men that euery man woman shold ones in the yere at the lest be shryuen of all her synnes that come to her mynde to her ghostly fader· though they had neuer soo moche contrycoÌ„n before time Neuertheles I hope well that yf all men hadde bene as besye abowte the kepynge of theym selfe in eschewynge of all manere of synne And had comen to as moche grete knowynge and felynge of god as some man hathe That holy chirche sholde not haue ordened the token of confessyon â–ª as for nedefull bonde for it had not neded But for all men arn not soo perfyte and perauenture moche of the more partie of crysten men is vnperfyte therfore holy chirche ordeyned confession· by waye of generall bonde to all crysten men that wyll knowe holy chyrche as her moder and woll be buxome to her biddynge If this be soth as I hope it is thenÌ„e erreth he gretely that generally sayth that confessyon of synnes for to shewe a preste is neyther nedefull to a synÌ„er ne behofull and that noo man is bouÌ„de therto For by that that I haue sayd it is both nedefull spedfull to all soules that in this wretchyd lyfe are defoyled thorugh synÌ„e and namely to those that arn thorugh dedely synÌ„e forshapen fro the lyknes of god whyche may not be refourmed to his lyknes but by the sacrament of penaunce that pryncypally stondeth in contricoÌ„n sorowe of herte and secundary in shryfte of mouth folowyng after if it maye be had Vpon this manere by this sacrament of penaunce is a synfull soule refourmed to the ymage of god and to his lyknesse ¶ How in the sacrament of baptym of penauÌ„ce thorugh a pryue vnperceyuable worchyng of the holy ghost this ymage is refourmed though it be not seen ne felt Caplm viii But this reformyng stoÌ„deth in fayth not in felyng For right as the propirte of the fayth is for to trowe that y u seest not ryght soo it is for to trowe that thou felyst not But he that is refourmed in his soule bi the sacrament of penaunce to the ymage of god he felith noo chauÌ„gyng in him self neyther in his bodily kynde wythout ne in the pryue substaunce of the soule within other than he dyde for he is as he was vnto his felyng and he felyth the same stirynges of synÌ„ and the same corrupcion of his flesshe in passions worldly rysyng in his herte as he dyde before And neuertheles he shal trow that he is thorugh grace reformed to the lyknes of god though he nother fele it ne see it He may well fele sorow for his synÌ„e and a tornynge of his wyll fro synÌ„e to clenÌ„esse of lyuynge yf that he haue grace and take good kepe of hymselfe but he maye nother see ne fele the refourmynge of his soule how it is wonderly vnperceyuably chaunged fro the fylthe of the feÌ„de vnto the fayrnes of an angell thorugh a pryue gracyous werchyng of the holy ghost That maye he not see but he shall trowe it And yf he trowe it thenne is his soule reformed in trouthe For right as holy chirche trowith by y e sacrament of baptym sothfastly receyued a Iewe or a sarrasyn or a chylde borne is refourmed in soule to the lyckenesse of god thorugh a pryue vnperceyuable werchyng of the holy ghoste not ayenstondyng all the flesshly stirynges of his body of sinne the whiche he shall fele after his baptym as well as he dyde before Right soo by the sacramente of penaunce mekely truly receyued a fals cristeÌ„ man that hath be encombred with dedely synne all his lyfe tyme is refourmed in his soule wythin vnperceyuably out taken a tournyng of his wyll thorugh a pryue myghte a gracyous werchyng of the holy ghost that sodenly werchith and in tyme of a monent or a twynkelyng of an eye ryghttyth a frowarde soule and tourneth it fro ghostly fylthe to fayrnes vnseable and of a seruaunte of the 〈◊〉 makyth a sone of Ioye and of y e prysoner of helle makyth a perceyuer of heuenly herytage not ayenstondyng all the fleâ—shly felynge of this synfull ymage that is the bodily kynde â–ª For thou shalt vndstonde that the sacramente of baptym or of penaunce is not of that vertue for to lete destroye vtterly al the stirynges of flesshly lustes and paynfull passyons that a mannes soule neuer fele noo maner risyng ne styrynges of hem noo tyme For yf it were soo thenne were a soule fully refourmed here to the worshyp of the fyrste makynge But that maye not be fully in this lyffe But it is of that vertue that it clenseth the soule fro all the synnes before done And yf it be departed fro the body sauyth it fro daÌ„pnacion And yf it dwelle in the body it yeuyth the soule grace to ayenstonde y e stirynges of synne and it kepyth it in grace also that noo maner of lusty stirynges or of passyons that it felyth in the flesshe be it neuer soo greuous shall dere it ne departe it fro god as longe as it wylfully sentyth not therto Thus saynt poul meaned whan he sayd thus
his persone comforteth al soules that thorugh grace arn refourmed in faythe that they sholden not tomoche drede the bourden of thys ymage wyth the vnskilfull stirynges therof yf it soo be they sente not wylfully therto Neuerthelesse in this poynte many soules that arne refourmed in trouthe arne oft tymes moche tormented trowbled in vayn as thus Whan they haue felte flesshly stirynges of pryde or enuye· of couetyse or lechery or of ony other hede synÌ„e they wote not somtyme whether they sente therto or noo that is noo grete wond For in tyme of temptacoÌ„n a freel maÌ„nis thought is soo trowbled soo ouer layed that he hath noo clere syght ne fredom of hymself but is takeÌ„ ofte wyth likyng vnwarly gooth forth a grete whyle or thenÌ„e he perceyue it And therfore falleÌ„ some in dowte dwere whed they synÌ„ed in tyme of temptacyon or noo As ayenst this poynt I saye as me thynke that a soule maye haue assayeng in this manere whed that he assente or noo If it be soo that a man is stired to ony maner of synne and the likinge is soo grete in his flesshly felyng that it trowblith his reason as it were wyth maistry ocupyeth the affeccoÌ„n of y e soule neuertheles he kepyth hym that he foloweth not in dede 〈◊〉 he wold not yf he myght but is rather paynfull to him for 〈◊〉 fele the likyng of that synÌ„e fayne he wolde put it awaye 〈◊〉 he myght And thenÌ„e whan y e stiryng is ouerpased he is glad wel payed that he is delyuerde of it by this assay may he wyte that were the likyng neuer soo grete in the flesshly felyng that he assented not ne synÌ„ed not namly dedely Neuertheles â— remedie there is siker to suche a symple soule that is 〈◊〉 in itself can not helpe it y e he be not to bolde in himself 〈◊〉 wening y t suche fleshly stiryng w t likyng are no sinÌ„es 〈◊〉 he myÈt so falle into rechelesnes into fals sikernes· Ne 〈◊〉 y t he be not to dredful ne to symple in witte for to deme 〈◊〉 al as dedely synÌ„es nor as grete venyals for nother is soth but y t he holde heÌ„ all as synÌ„es wretchidnes of hymself that he haue sorow for heÌ„ be not to besy for to deme heÌ„ nother dede li ne veniall But yf his coÌ„science be gretly greued that he haastly goo shewe to his confessour in generall or in specyall suche stirynges namly euery stiryng that begynÌ„eth to festen ony rote in the herte moost ocupieth it for to drawe it downe to synne worldly vanytee And thenne whan he is thus shryuen generally or specyally trow thenÌ„e stedfastly that they ben foryeuen dispute nomore aboute hem that arn passed foryeuen whether they were dedely or venyall But that he be more besye to kepe hym better ayenst hem that arn comynge And yf he doo thus thenÌ„e maye he come to reste in coÌ„scyence But thenÌ„e some arn so flesshly so vncuÌ„nyng that they wolde fele or see or here her foryeuenes of her synÌ„es as openly as they myght fele see a bodily thing And for asmoche as thei fele it not soo therfore they falle ofte in suche weeres and doubtes of hemself neuer maye come to reste and in that arn they vnwise for fayth gooth before felyng Our lord said to a man that was in the palsey whaÌ„ he helyd hym thus CoÌ„fide fili remittuÌ„t tibi pccaÌ„ tua That is Sone trowe stedfastly thy synÌ„es arn foryeuen y e He sayd not to hym see or fele how thy synÌ„es arn foryeue the for the foryeuenes of synÌ„es is doon ghostly vnseable thorugh the grace of y e holy ghost but trow it Ryght on the same wyse euery man that wyll come to reste in conscyence hym behouith fyrste yf he doo that in hym is trowe wythout ghostly felyng foryeuenes of his synÌ„es And yf he fyrste trowe it he shall afterwarde thorugh grace fele it vnderstonde it that it is soo Thus sayd the apostle Nisi crederitis noÌ„ intelligetis That is But yf ye fyrst trowe ye may not vndstonde Trouth gooth before vnderstoÌ„dyng comyth after the whiche vnderstondyng that I calle the lyght of god yf it be gracyous a soule maye not haue but thorough grete clenÌ„esse as our lorde sayth Beati muÌ„do corde qmÌ„ ipÌ„i deuÌ„ vide buÌ„t Blessyd be clene of herte for they shall see god not with her flesshly eye but wyth the Inner eye that is vnderstonding cleÌ„sed lyghted thoruhÌ„ grace of the holy ghost for to fee soth fastnes y t whiche clenÌ„es a soule maye not fele but yf he haue stable trouth goyng beforÌ„ as thapostle saith Fide muÌ„daÌ„s corda eorum That is our lorde cleÌ„seth y e hertes of his choseÌ„ thoruhÌ„ fayth therfore it is nedfull y t a soule trow fyrst y e reformyng of himself made thorugh the sacramente of penaunce thouhÌ„ he see it not and that he dispose hymself fully for to lyue rightfully vertuously as his trouth askyth soo that he may after come to syghte to the refourmyng in felynge ¶ That this ymage is bothe fayr fowle whyles it is in this lyfe here though it be refourmed And of dyuersyte of felynges pryuely had betwene thise soules that ben refourmed and other that ben not Caplm xii FAyr is maÌ„nes soule and fowle is a maÌ„nes soule Fayr in as moche as it is refourmed in fayth to the lickenes of god But it is foule in asmoche as it is medled wyth flesshly felynges vnskylfull stirynges of this fowle ymage of synne Fowle wythout as it were a beest fair wythin lyke to an angell Fowle in felynge of the sensualyte fayr in trouth of the reason Foule for the flesshly appetyte fayr for the good wyll Thus fayr thus foule is a chosen soule sayeng holy wrytte thus Nigra suÌ„ sed formosa filie Ierlm sicut tabernacula cedar et sicut pellis salomonis That is I am blacke but I am fayr shaply ye doughter of Ierlm as the tabernacles of cedar as the skynÌ„e of salomon That is ye angels of heueÌ„ that arn doughters of the hye Ierlm wonder not on 〈◊〉 ne dispyce me not for my blacke shadowe For though I 〈◊〉 blacke wythout by cause of my flesshly kynde as is a tabernacle of cedar Neuertheles I am full fayr wythin as the skynÌ„e of salomon for I am refourmed to the lyckenes of god By cedar is vnderstonde a reproued soule the whiche is a tabernacle of the deuyll By salomon is vnderstonde our lorde Ihesu For he is pees and peasyble By the skynne of salomon is vnderstonde a blessyd angell in whom oure lorde dwellyth And is hydde as is the lyfe hydde in the skynne of a quycke body And therfore is an aungell lyckened to a skynne Thenne maye a chosen soule wyth meke truste in god gladenes of herte saye thus Though
but I am excused Vnto thise meÌ„ I say thê° Soth it is as they saye that they haue no grace and therfore they lyen styll in her synÌ„e maye not ryse oute But that auayleth hem not ayenst god for it is her owne defawte They vnable hem by dyuers wayes somoche that the lighte of grace maye not shine to heÌ„ne rest in her hertes For some are so frowarde that they woll noo grace hauene they woll noo good men be For they wote wel that yf they sholde be good men they must nedes forbere the grete likyng the luste of this worlde that they haue in erthly thynges and that woll they not For hem thynken it is soo swete that they woll not forgoo it And also they muste nedes take werkes of penaunce As in fastynge wakynge prayenge And many other goode dedes dooynge In chastysynge of theyr flesshe And in wythdrawynge of theyr flesshly wyll and that maye they not doo For it is made soo sharpe and soo dredfull to her thynkynge that they vggen lothen for to thinke vpon it and soo cowardly wretchydly dwelle they stylle in her synÌ„e Some wolde haue grace as it semith and begynÌ„en to able hem therto but her wyll is wonder weeke For assone as ony stirynge of synÌ„e comyth though it be contrary to the biddynge of god they falle anone therto for they are so bouÌ„de thrugh custome by oft fallynge and ofte assentynge to synÌ„e before that hem thynke it impossyble for to ayenstoÌ„de it and soo feyned hardnes of perfourmyng weekyth her will and smytith it downe ayen So me also felen stirynge of grace as whan they haue bityng of conscyence for her euyll lyuyng that they sholde leue it But that is soo paynfull to hem heuy that they woll not suffre it ne abyde it but they flee therfro foryete it yf they may soo ferforth that they seke likynge comforte outwarde in flesshly creatures soo that they sholde not fele this bityng of coÌ„scieÌ„ce wythin her soule And more ouer some men are so blynde soo bestly that they wene there is none other lyf but this ne that there is noo soule other than of a best that the soule of a maÌ„ deyeth wyth the body as the soule of a beest and therfore they saye Ete we drynke we make we mery here for of this lyfe we beÌ„ syker we see none other heuen Sothly suche are some wretches that sayen thus in her hertes though they saye it not wyth her mouth Of the whiche men the prophete sayth thê° Dixit insipieÌ„s in corde suo noÌ„ est deê° That is â— vnwyse man sayd in his herte there is noo god This vnwâ—se maÌ„ is euery wretchyd maÌ„ that lyueth loueth synÌ„e and â—hesith the loue of this worlde as rest of his soule he sayth there is noo god not with his mouth for he woll speke of hym some tyme whan he fareth wel flesshly as it were in reuerence whaÌ„ he sayth blessyd be god Somtyme in dyspyte whan he is angry ayenst god or his eueÌ„ crysten and sweryth by his blessyd body or ony of his meÌ„bres But he sayth in his thought that there is noo god and that is eyther for he weneth that god seeth not his synÌ„e or that he wyll not punysshe it so harde as holy wrytt sayth or that he woll foryeue hym that synÌ„e though he see it not or elles that there shall noo crysten man be daÌ„pned doo he neuer soo euyll Or elles yf he fast our lady faste or saye euery daye a certeyn oryson or here euery daye ii masses or iii. or do a certain bodily dede as it were in worship of god he shall neuer goo to helle doo he neuer somoche synÌ„e though he forsake it not this man sayth in his herte that there is noo god But he is vnwyse as the prophete sayth For he shall fele fynde in paine that he is a god whom he forgate sette nought by but sette by the we le of the worlde as the prophete sayth Sola vexacio dabit intellectuÌ„ auditui That is OnÌ„ly payne shall yeue vndstondynge For he that knowyth not this here ne woll not knowe it shall well knowe it whan he is in payne ¶ A lityll counseyle how louers of this worlde sholde doo yf they woll be refourmed in her soule byfore her partyng hens Caplm xvi THyse men though they wote well that they arne out of grace in dedely synÌ„e they haue no care ne sorow ne thoughte therfore But they make flesshly myrth worldly solace asmoche as they maye And the ferder they ben fro grace y e more myrthe they make perchauÌ„ce some holdeÌ„ hem wel payd that they haue noo grace that they maye as it were the more fully freely folow the likyng of flesshly lustes as though god were a slepe myghte not see hem And this is one of y e moost defawte that maye be And thus by her owne frowardenes they stoppe the lyghte of grace fro her owne soule that it maye not reste therin the whiche grace in asmoche as in it is shyneth to all ghostly creatures redy for to entre in there it is receyued as the sonÌ„e shyneth ouer all creatures bodily therâ— it is not letted thê° sayth saynt IohÌ„n in the gospel Lux in true bris lucet et tenebre eaÌ„ non coÌ„prehenderuÌ„t That is the lyghte of grace shyneth in derknesse that is to menÌ„es hertes that are derke thrugh synne But the derknesse taketh it not That is thise blynde hertes receyue not y e gracyous lyghte ne haue not the profyte of it But ryght as a blynde man is vmbilapped wyth the lyghte of the sonÌ„e whan he stoÌ„deth therin yet seeth it not ne hath noo profyte therof for to goo therby right soo ghostly a soule blynded wyth dedely synne is all vmbylapped wyth this ghostly lyghte yet he is neuer the better for he is blynded woll not see ne knowe his blyndenesse And that is one of the moost lettynge of grace that a wretchyd maÌ„ woll not be a knowe of his owne blyndnesse for pryde of hymself or elles yf he knowe it he chargeth not but makyth myrthe game as he were ouer all syker Therfore vnto al thise men that are thus blynded bouÌ„de wyth the loue of this worlde are fowle forshape fro the fayrhede of man I saye couÌ„seyle that they thynke on her soule· that they able hem vnto grace asmoche as they maye and that maye they doo vpon this wyse yf that they woll Whan that they fele hemself out of grace ouerlayed wyth dedely synÌ„e thenne that they thynke what myscheyf what peryll it is to hem for to be put out of grace departed fro god as they ben For there is no thyng that holdeth hem fro the pytte of helle that they ne sholde right soone falle therin but a bare syngyll threde of this bodily lyfe wheâ—by they hange what
lyghtlyer may be lost than a sengyl â—hâ—ede may be broken in two For were the breth stopped in her body that may lyghtly falle her soule shall passe forth anone be in helle wythoute ende And yf they wolde thynke thus they sholde quake shake for drede of the rightfull domes of god of the harde punysshyng of synÌ„e and they sholde make sorow morne for her synÌ„e for lackyng of grace and thenÌ„e sholde they crye pray y t they myght haue grace yf they dyde thus thenÌ„e sholde grace falle in put oute derknesse hardnes of herte and weyknes of wyll and yeue hem mighte strengthe for to forsake the fals loue of this worlde as moche as is dedely synÌ„e For there is noo soule soo ferre fro god thorugh wickidnes of wyll in dedely synÌ„e I out take none that lyueth in this body of synÌ„e that he ne maye thrugh grace be righted refourmed to clennesse of lyuynge yf he woll bowe his wyll to god wyth mekenesse for to amende his lyfe and hertly axe grace foryeuenes of him excuse our lorde â–ª and fully accuse hymself For holy wrytte sayth Nolo morteÌ„ pccoÌ„ris sed magis vt coÌ„nertat et viuat That is Our lorde sayth I wol not the dethe of a synÌ„er but I woll more that he be torned to me lyue For our lorde woll that the moost frowarde man that liueth forshapen thrugh synÌ„e yf he torne his wyll and aske grace that he be refourmed to his lyknesse ¶ That refourmyng in fayth in felynge maye not sodenly be goten by grace moche bodily and ghostly traueyle in lengthe of tyme Caplm xvii THis refourmyng is in fayth as I haue before sayd that lyghtly may be had But after this comyth refourminge in fayth in felynge that maye not lyghtly begote but thorugh longe traueylle moche besynesse For refourmynge in fayth is comyn to all chosen soules though they ben in the lowest degree of charyte But refourmyng in felyng is specyally of thise soules that maye come to the state of perfeccyon that maye not sodeynly be had but after grete plente of grace moche ghostly traueylle a soule maye come therto and y t is whan he is fyrste helyd of his ghostly syknes and whan alle bytter passions flesshly lustes other olde felynges are brente oute of the herte wyth fyre of desyre and newe gracyous felynges arne broughte Inne wyth brennynge loue and ghostly lyghte Thenne right nyghe hygheth a soule to perfeccyon and to refourmynge in felynge For soth it is right as a man y t is brouÈt nye to deth thrugh bodily siknes though he receyue a medicyne by the whiche he is restored siker of his lyfe he maye not therfore anone rise vp goo to werke as an hole maye for the feblenes of his body holdeth hym downe that he muste abyde a good whyle kepe hym well wyth medicynes· dyete hym by mesure after yeâ—echynge of a leche tyll he maye fully recouer bodily hele Righte soo ghostly· he that is broughte to ghostly dethe thrugh dedely synÌ„e though he thrugh medicyne of the sacrament of penauÌ„ce be restored to lyfe that he shall not be daÌ„pned neuertheles he is not anone hole of all his passions of all his flesshly desyres ne able to contemplacoÌ„n but hym behoueth abyde a grete whyle take good kepe of hymself and rule hym so that he myghte recouer full hele of soule for he shall langern a grete whyle or that he be fully hole Neuertheles yf that he take medicynes of a good leche vse hem in tyme with mesure discrecoÌ„n he shall moche the sooner be restored to hys ghostly strength come to refourmynge in felynge For refourmynge in fayth is the lowest state of all chosen soules for byneth that myghte they not well be But refourmyng in felynge is the hiest state in this lyfe that the soule may come to But fro the lowest to the hyest maye not a soule sodenly 〈◊〉 nomore than a man that woll clymbe vpon a ladder 〈◊〉 setteth his fote vpon the lowest stele may at the nexte flee vp to the hyeste But hym behoueth goo by processe one after another tyll he maye come to the ouerest Right soo it is ghostly no maÌ„ is made sodeÌ„ly souereyn in grace but thrugh long exercyse and slye werkyng of a soule may com therto namly whan he helpyth techyth a wretchyd soule in whom al grace lyeth For wythout specyall helpe Inwardly techynge of hym maye noo soule come therto ¶ The cause why soo fewe soules in rewarÌ„de of the multytude of other comen to this refourmynge in faythe and in felynge Caplm xviii BVt now sayst thou Syth our lorde is soo curteys of his goodnes of his gracyous yeftes soo free wonder it is thenÌ„e that soo fewe soules as it semyth in rewarde of y e multytude of other maye come to this refourmyng in felynge It semyth that he were dangerous that is not sothe or that he toke noo rewarde of his creatures the whiche by takynge of fayth are become his seruauntes Vnto this I may answere say as me thynketh that one enchesen is this Many that are refourmed in faythe sentten not her hertes for to profyte in grace ne for to seke none hyer estate of good liuynge thruhÌ„ besye traueylle in prayenge thynkyng and other bodily goostly werkyng but hem thynke it ynough to hem to kepe heÌ„selfe out of dedely synÌ„e and for to stonde stylle in that plyghte as they are in For they saye that it is ynough to hem for to be saaf and haue the leest degree in heuen They wol coueyte noo more Thus perchauÌ„ce dooth some of the chosen soules that leden in the worlde actyf lyfe and that is lityll wonder of hem For they are soo occupyed wyth worldly besynesse that nedeth for to be done that they maye not fully sette her hertes for to profyte in ghostly werkynge And neuertheles it is peryllous to hem for they falle oute all daye and are now vp now downe maye not come to the stablynes of gode liuyng Neuertheles they are somwhat excusable for her astate of lyuynge But other men wymÌ„en that are free fro worldly besynesse yf they woll maye haue her nedfull sustynauÌ„ce with oute grete bodily besynes specyally as religyous men wymmen may that bynden hemself to the state of perfeccoÌ„n by takynge of relygion and other men also in seculer state that haue moche reason in grete kyndly wytte mighte yf they wolde dyspose hem there to come to moche grace Thise meÌ„ are more to blame for they stonde stylle as they were ydle woll not prouffyte in grace ne in noo ferder sekynge for to come to the loue and the knowyng of god â—For sothly it is peryllous to a soule that is refourmed oonly in fayth and woll noo more seke profyte ne yeue hym besily to ghostly traueyle for he
of her myght and thou shalt be made so stronge that they shall not dere y â— For thou shalt be hydde in reste fro hem And thenne shall our lorde fulfylle thy soule wyth shynynges That is whan thou arte broughte in to this ghostly reste thenÌ„e shalt thou more easely tente to god and noughte elles doo but loue hym and thenne he shall wyth bemes of ghostly lighte fulfyll all the myghtes of thy soule Haue thou noo wonder though I calle the forsakâ—â—ge of worldly loue derkenes for the prophete calleth it soo â—â—ynge thus to a soule Intra in tenebras tuas filia caldeorum Goo in to thy derkenesse thou doughter of caldee That is â— Thou soule that arte as a doughter of Caldee for loue of the worlde forsake it and goo in to thy derkenes ¶ That in refourmynge of a soule the worchynge of onâ—â— lorde Ihesu is departed in to foure tymes that is callynge rightynge magnyfyenge gloryfyenge Caplm xxviii LOo I haue sayd to the a lytyl yf thou coueyte for to be reformed in felyng how thou shalt dyspose the towarde in thy forth gooing Neuertheles I saye not that thou may doo thus of thyselfe For I wote well that oure lorde Ihesu bryngith all this to the ende where soo he woll For he oonly thorugh his grace styreth a sowle and bryngyth it in to this derkenesse fyrste And sythen in to lighte as the prophete sayth Sicut tenebre eius ita lumen eius That is Ryght as the lyghte of knowyng and the felynge of ghostly loue is of IhuÌ„ Right soo the derkenes that is the forsakinge of worldly loue is of hym for he doth all He fourmyth refourmith He fourmyth onÌ„ly by hymself· but he refourmith vs wyth vs For grace yeuen aplienge of our wyll to grace worcheth all this And on what maner wyse he doth that saynt poul reherceth thus Quos deus pÌ„scinit fieri conformes ymaginis filii eius hos vocauit Et quos vocauit hos iustificauit Et quos instificauit hos magnificauit Et quos magnificauit hos et glificauit Thyse that god knewe before sholde be made shapely to the ymage of his sone thise he called thise he righted thise he magnyfyed thise he gloryfyed Though thise wordes maye be sayd of all chosen soules in the lowest degree of charyte that are reformed onÌ„ly in faith neuertheles they may be vndstonde more specially of thise soules that are reformed in felynge to the whiche our lorde god shewith moche plente of grace and doth moche more besynes aboute hem For they are his owne sones specyally that bere the ful shappe the lickenes of his sone IhuÌ„ In the whiche wordes saynt poule departeth the worchyng of our lorde in foure tymes Fyrste is y e tyme of caliynge of a soule fro worldly vanyte and that tyme is often easy comfortable For in begynÌ„ynge of tornynge suche a man that is disposed to moche grace is soo quyckely soo felyngly inspired felith ofte soo grete swetnes of deuocoÌ„n hath so many teres in coÌ„punccoÌ„n y t he thynkyth hym somtyme as he were halfe in heuen but this softnes passyth after for a tyme And thenÌ„e comyth the secoÌ„de tyme that is y e tyme of rightynge that is trauelous For whan he begynÌ„yth for to goo forth myÈtly in the waye of rightwisnes settith his wyll full ayenst all synÌ„e without within· stretchith oute his desire to vertues to the loue of IhuÌ„ thenÌ„e felyth he moche lettynge bothe wyth hymself of frowardenes hardnesse of his owne wyll and fro wythout forth thrugh temptacoÌ„n of his enmye that he is ofte in full grete tourment And that is noo wond For he hath soo longe be croked to the fals loue of the worlde that he maye not be made right as a crokyd staffe may not be made euen but yf he be caste weyked in y e fyre Therfore our lorde IhuÌ„ seenge seÌ„deth what thynge is â—â— houefull to a frowarde soule suffreth it to be traueyled taâ—â—ed by suÌ„dry teÌ„ptacyons and for to be well examyned thorugh ghostly trybulacyons that all the ruste of vnclenÌ„es mighte â—â— brente oute of it And that shall be bothe wythin of 〈…〉 dowtes perplexitees that it shall nerehande falle in disperâ—â— and it shall seme as it were forsaken of god lefte all in the hondes of the fende out taken a lityll preuy truste that 〈…〉 haue in the godenes of god in his mercy For that preuy 〈◊〉 our lorde leueth in suche a soule goo he neuer soo feâ—re 〈◊〉 it by the whiche the soule is borne vp fro dispeyre saued 〈◊〉 ghostly myscheyf And also wythout itselfe it shall be 〈◊〉 fyed pyned in the seÌ„sualyte eyther by dyuers syknes or 〈…〉 able tourment of the fende or elles thrugh a preuy myghte 〈◊〉 god the sely soule by felynge berynge of the wrerched boâ—y shall be soo pyned it shall not wyte how that it shall 〈◊〉 suffre for to be in the body ne were that our lorde IhuÌ„ kep◠〈◊〉 therin And yet neuertheles had y e soule leuer for to be in 〈◊〉 this pyne than for to be blinded with the fals loue of y e woâ—â—de for that were helle to suche a soule But the sufferynge 〈◊〉 this manere pyne is noughte but purgatory and therfore he suffryth it gladly And he wolde not putte it awaye though he myghte for it is soo prouffytable All this dooth oure 〈◊〉 in grete prouffyte of the soule for to dryue it oure of the sensualytee that it myghte receyue ghostly lyghte For after this whan the soule is thus mortyfyed and brought fro worldely loue in to this derkenesse that it hathe noo more sauour ne delyte of worldly lykynge thanne of the strawe But he thynkyth it bytter as wormode Thenne commyth the thirde tyme of magnyfieng And that is whan the soule is refourmed in felynge in partie and receyueth the yeft of perfeccoÌ„n the grace of contemplacoÌ„n and that is a tyme of grete reste for thenÌ„e is IhuÌ„ more homely wyth a soule And after this comyth the fourth tyme of glorifyenge That is whan the soule shall be fully refourmed in the blysse of heuen For thyse soules that are thus called fro synÌ„e and thus righted or elles on other maner lyke by dyuers assayenge bothe thorugh fyre water and afterwarde are thus magnyfied they shulde be gloryfied For our lorde shall thenÌ„e yeue heÌ„ fully that they here coueyted and more than they cowde coâ—eyte for he shal areyse hem aboue al other chosen soules to the eueÌ„hede of cherubyn seraphyn sythen they passed all other in knowynge louyng of god here in this lyfe Therfore he that woll come to this magnifyeÌ„g drede not this rightyng for that is y e way For our lorde sayth by his prophete a worde of grete coÌ„fort to all suche soules that are examyned wyth fyre of trybulacy on thus Puer meus noli timere Si
but they nyghe faste towarde And therfore they are not yet refourmed in felynge ne they haue not yet the full yefte of conteÌ„placoÌ„n ¶ On what maner a man shal haue knowynge of hys owne soule and how a maÌ„ sholde sette his loue in IhuÌ„ god and man one persone Caplm xxx IT nedeth a soule that wolde haue knowynge of ghostly thynges for to haue firste knowynge of itself For it maye not haue knowing of a kynde aboue itself but yf it haue knowynge of itself And that is whan the soule is soo gadred in to itself departed fro beholdyng of al erthly thynges fro the vse of bodily wyttes that it felyth itself as it is in y â— owne kynde wythoute a body ThenÌ„e yf thou coueyte for to knowe see thy soule what it is· thou shalt not torne thy thoughte with ymagynacoÌ„n in to thy body for to seke it fele it as it were hydde wythin thyn herte as thy herte is hydde holden within thy body If thou seke soo thou shalt neuer fynde it in itself The more thou secheste for to fynde fele it as y â— woldest fele a bodily thyng the ferd thou art therfro For thy soule is noo body but a lyfe vnseable not hydde holdeÌ„ with in thy body as a lesse thynge is hydde holden wythin a more but it is holdynge quknyng thy body moche more than thy body is in myghte in vertue Thenne yf thou wolt fynde it wythdraw thi thoughte fro all bodily thynge outwarde fro mynde of thyn owne body also fro all thy fyue wyttes asmoche as thou maye and thinke on the kynde of a resonable soule ghostly as thou woldest thynke for to know ony vertue as sothfastnes or mekenes or ony other wertue Right soo thinke that a soule is a lyfe vndedely vnseably and hath mighte in itselfe for to see knowe the souereyn sothfastnes· for to loue the souereyne goodnes that is god whan thou seest this thenne felest thou somwhat of thyself Seke thyself in none other place but the more fully the more clerly that y u maye thinke of y e kynde the worthynes of a resonable soule what it is what is the kyndly werking of it the better seest y u thiselfe It is ful harde for a soule that is rude moche in the flesshÌ„ for to haue syght knowyng of it or of an angell or of god It falleth anone in to ymagynacoÌ„n of bodily shappe· it weneth therby for to haue the sighte of it selfe and soo of god and soo of ghostly thynges And that maye not be For alle ghostly thynges are seen and knowen by vnderstondynge of the soule not by ymagynacyon Ryght as a soule seeth by vndstondyng that the vertu of rightwysnes is for to yeue to euery thynge that it oweth to haue right soo on suche a maner maye the soule see itself by vnderstondyng Neuertheles I saye not that thy soule shall reste stylle in this knowinge but it shall by this seke hyer knowynge aboue itselfe that is the kynde of god For the soule is but a myrrour in the whiche y u shalt see god ghostly And therfore thou shalt fyrste fynde thi myrrour and kepe it bryghte clene fro flesshly fylthe worldly vanytee and holde it wel vp fro the erthe that thou myÈt see it our lorde therin also For to this ende traueylen all chosen soules in this lyfe in her meaning in her entent though they haue not specyally the felynge of this And therfore it is said before that many soules beginÌ„yng profityng haue many grete feruours moche swete deuocioÌ„ and as it semith breÌ„nynge all in loue yet haue they not perfytly loue ne ghostly knowynge of god For wyte thou well fele a soule neuer so moche feruour somoche that hym thikith that the body may not bere it or though he melte all in to wepynge aslonge as his thynkyng his beholdyng of god is moost or all in ymagynacoÌ„n not in vndstondyng he come not yet to perfyte loue ne to conteÌ„placion For thou shalt vnderstoÌ„de that the louâ— of god is on thre maner wyse Al are good but echone is beâ—ter than other The fyrste comyth onÌ„ly thruhÌ„ fayth wythout gracyous ymagynacoÌ„n or ghostly knowynge of god Thiâ— loue is in the leest soule that is refourmed in faith in the loâ—â—est degree of charyte And it is good for it sufficeth to saluacion The secoÌ„de loue is that a soule felyth thrugh fayth ymagynacoÌ„n of IhuÌ„ in his manhede This loue is better than the fyrste whan the ymaginacyon is styred by grace for why the ghostly eye is opened in beholdinge of our lordes manhede The thyrde loue that the soule feleth thrugh ghostly syght of the godhede in the manhede as it maye be seen here that is beste and mooste worthy and that is perfyte loue· this loue a soule felyth not vnto it be refourmed in felynge Soules begynÌ„ynge profityng hath not this loue for they can not thinke on IhuÌ„ ne loue hym goodly but as it were al manly flesshly after the condicions lyknes of man and vpon that rewarde they shape all her worchynge in her thoughtes in her affeccoÌ„ns They drede hym as a man worshyp hym and loue hym pryncypally in manly ymagynacoÌ„n and goo noo ferder As thus If they haue done amysse trespased ayenst god they thynke thenÌ„e that god is wrothe with hem as a maÌ„ sholde yf they had trespassed ayeÌ„st hym and therfore they falle down as it were to the fete of our lorde wyth sorowe of herte cryen mercy And whan they done thê° they haue a good truste that our lorde of his mercy woll foryeue hem her trespasse This maner of doynge is right gode but it is not ghostly as it myghte be Also whan they woll worshyp god they preseÌ„t hem in her thoughte as they were before our lordes face in a bodily lyckenes ymagyn a wondfull lyhÌ„yte there our lorde IhuÌ„ is and thenne they reuerence him worshyp hym drede hym fully put hem in his mercy for to doo with hem what he woll Also whaÌ„ they woll loue god they beholde him worshyp hym and drede hym as a man not yet as god in man eyther in his passyon or in some other thynge of his manhede and in that beholdynge they fele her hertes moche stired to y e loue of god This manere of worchynge is good and 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 oure lorde Ihesu are two kyndes the manhede and the godhede Thenne ryght as the godhede is more souereyne and more worthy thanne is the manhede Rygh soo the ghostly beholdynge of the godhede in Ihesu man is more worthyer and more ghostlyer and more medefull thanne beholdynge of the manhede alone whether he beholde the manhede as dedly or as glorifyed
manere of syghte knowynge the soule groundeth all his worchynge inwarde in al the affeccoÌ„ns For thenne it dredeth god in man as sothfastnesse wondreth hym as myghte loueth hym as goodnes This â—â—ighte and this goodnes and this knowynge of Ihesu wyth y â— 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 full knowynge of Ihesu wyth the blessed loue that comyth oute of it that shall be in heuen For thenne shall we see hym not oonly that he is but as he is As saynt IohÌ„n sayth Tunc videbimus eum sicut est That is Thenne shall we see him as he is Neuertheles it is in felynge also as in rewarde of that blynde knowynge that a soule hath stondynge oonly in faythe For this sowle knowyth somwhat of the very kynde of Ihesu god thrugh his gracyous syghte but that other knowyth not but oonly trowith it is soth Neuertheles that thou y e better may conceyue what I meane I shall shewe thyse thre manere refourmynge of a soule by ensample of thre men stoÌ„dyng in the lyght of the sonÌ„e Of the whiche thre one is blynde· a nother may see but he hath his eyen stopped the thyrde lokyth forth full syghte The blynde man hath noo maner knowynge that he is in the sonÌ„e but he trowyth it yf a true man telle hym And he betokeneth a soule that is onÌ„ly 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 sonÌ„e· but he seeth it not clerly what it is for the lydde of is eye letteth hym that he maye not see But he seeth thrugh the lydde of his eye a glymerynge of grete lyghte And he betokenyth a soule that is refourmed in fayth in felyng and soo is he conteÌ„platyfe for he seeth somwhat of the godhede of IhuÌ„ thrugh grace Not clerly ne fully for the lydde that is his bodily kynde is yet a walle bytwixe his kynde and y e kynde of IhuÌ„ god lettyth hym fro the clere syghte But he seeth thrugh this walle after that grace towchyth hym more or lesse that IhuÌ„ is god that IhuÌ„ is souereyne goodnes souereyne beynge a blessed lyfe and all that other goodnes comyth of hym Thus seeth the soule by grace notayenstoÌ„dyng the bodily kynde and the more clene subtyll that the soule is made and the more it is departed fro flesshlyhede the sharper sighte it hath the myghtyer loue of y e godhede of IhuÌ„ This syghte is soo myghty that though none other man lyuynge wolde trowe in IhuÌ„ ne loue hym he wolde neuer trowe y e lesse ne loue hym the lesse for he seeth it sothfastly that he may not vntrowe it The thyrde maÌ„ y t hath full syghte of the sonÌ„e he trowyth it not for he seeth it fully And he betokeneth a full blessid soule that wythout ony walle of body or of synÌ„e seeth opeÌ„ly the face of IhuÌ„ in the blysse of heueÌ„ There is no fayth and therfore he is fully refourmed in felyng There is noo state aboue the seconde refourmynge that a soule may come to here in this lyfe for this is the state of perfeccyon the waye to heueÌ„warde Neuertheles al the soules that are in this state are not all lyke ferforth For some hath it lityll shortly seildom some leÌ„ger clerer oftiner and some hath it best clerest lengest after the abouÌ„dinge of grace yet all thyse haue the yefte of conteÌ„placoÌ„n For the soule hath not perfyte syght of IhuÌ„ all at ones but firste a lityll a lytyll and after that it profyteth comyth to more felynge And aslonge as it is in this life it maye waxe more in knowyng in this loue of Iesu and sothly I wote not what were more leyf to suche a soule that hath felte a lytill of it than vtterly all other thynges lefte sette at nought Tent onÌ„ly therto for to haue clerer sighte clenner loue of IhuÌ„ in whom is all the blessed trynyte This maner knowyng of IhuÌ„ as I vndstonde is the openinge of heuen to the eye of a clene soule of the whiche holy meÌ„ speke of in her writyng Not as some wene that the openynge of heuen is as yf a soule myghte see bi ymagynacoÌ„n thruâ— the skyes aboue the fyrmament how our lorde IhuÌ„ sytteth in his mageste in a bodily lighte as moche as an huÌ„dreth sonÌ„es Naye it is not soo ne though he see neuer soo hyghe on y â— maner sothly he seeth not the ghostly heuen The hygher he styeth aboue the sonÌ„e for to see IhuÌ„ god soo by suche ymagynacoÌ„n the lower he falleth bineth the sonÌ„e Neuertheles this maner syghte is sufferable to symple soules that can noo better seche him that is vnseable ¶ How IhuÌ„ is heuen to the soule and why he is called fyre Caplm xxxiii WHat is heuen to a resonable soule Sothly noughteelles but Ihesu god For yf that be heuen oonly that is aboue al thyng thenÌ„e is god onÌ„ly heueÌ„ tomanÌ„es soule for he is onÌ„ly aboue y e kynde of a soule thenÌ„e yf a soule may thorugh grace haue knowynge of that blessed kynde of IhuÌ„ â–ª sothly he seeth heuen for he seeth god Therfore there are many men that erren in vndstondynge of some wordes that are sayd of god for they vnderstonde hem not ghostly Holy wrytynge sayth that a soule that wol fynde god shall lyft vpwarde the Inner eye seke god aboue itselfe Thenne some men that wolde doo after this sayenge vnderstonde this worde aboue hemself as for hygher settynge in stede worthynes of place as one elemente or planete is aboue a nother in settynge worthines of a bodily place But it is not soo ghostly For a soule is aboue all bodily thynge not by settynge of stede but by subtyltee worthynes of kynde Right soo on the selfe wise god is aboue all bodily ghostly creatures not by settynge of stede but thrugh subtyltee worthynes of his vnchangable blessyd kynde And therfore he y t wol wisely seche god fynde hym he shall not renÌ„e out wyth his thoughte as he wolde clyme aboue the sonÌ„e parte the fyrmament and ymagin y e mageste as it were of an hundred sonnes he shall rather drawe downe the sonne all the fyrmament forgete it and caste it beneth hym there he is sett al this all bodily thinge also at noughte and thynke thenÌ„e yf he can ghostly both of hymself of god also And yf he doo thus thenÌ„e seeth the soule aboue itself thenÌ„e seeth it in to heuen VpoÌ„ this self maner shal this worde wythin be vnderstonde It is comynly sayd that a sowle shall see our lorde wythin all thynge wythin itselfe Soth it is that our lorde is wythin al creatures
but not on that maner that a kernell is hyd wythin the shell of a nutte or as a lityll bodily thynge is holden within a nother moche but he is wythin all creatures as holdynge kepynge hem in her beynge thrugh subtylte myghte of his owne blessed kynde clennes vnseable For right as a thynge that is moost precyous most clene is layed inerest right soo by that lyknes it is sayd that the kynde of god that is moost precyous most clene and mooste goodly ferrest fro bodilyhede is hydde wythin all thinges And therfore he that woll seke god wythin he shal gorgete fyrste all bodily thynges for al that is without his owne body and he shall forgete thynkyng of his owne soule thinke on the vnmade kynde that is IhuÌ„ that made him quiknith hym holdith hym yeueth hym reson mynde loue the whiche is wythin hym thrugh his myghte souereyne subtylte Upon this maner shall the soule doo whan grace to wchyth it or elles it woll but lityl auayle to seche Ihesu and to fynde him wythin itselfe wythin all creatures as me thynkyth Also it is sayd in holy wrytte that god is lyghte Soo sayth saynt IohÌ„n Deê° lux est That is God is lyghte This lyght shall not be vnderstonde as for bodily lighte but it is vnderstoÌ„de thus God is lyghte That is God is trouth and sothfastnesse for sothfastnes is ghostly lyghte ThenÌ„e he that moost gracyously knowyth sothfastnes best seeth god And neuertheles it is lykened to the bodily lyghte for this skylle Right as the sonne sheweth to the bodily eye itself and all bodily thynge by it right soo sothfastnes that is god sheweth to the reason of the soule itselfe fyrste and by itselfe alle other ghostly thynge that nedeth to the knowynge of a soule Thus sayth the prophete DnÌ„e in lumine tuo videbimê° lumen Lorde we shall see thy lyght by thy lighte That is we shall see the thaâ— art sothfastnes by thyselfe On the selfe wyse it is sayd that god is fyre Deus noster ignis consumens est That is 〈◊〉 lorde is fyre wastynge That is for to saye God is not fyre elementare that heteth a body and brenÌ„eth it but god is loue charyte For as fyre wasteth all bodily thynge that maye be wasted Ryght soo the loue of god brenneth and wasteth all synne oute of the soule And makyth it clene as fyre makyth clene alle manere metalle Thyse wordes and alle other that arne spoken of oure lorde in holy wrytte by bodyly lyckenesse muste nedes be vnderstonde ghostly Elles there is noo â—aâ—our in hem Neuertheles the cause why suche manere wordes are sayd of our lorde in holy writte is this For we are soo 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 lityll syght of IhuÌ„ thenÌ„e shall the soule torne lyghtly ynough all suche wordes of bodily thynges in to ghostly vnderstondinge This goostly openynge of the Inner eye in to knowyng of the godhede I calle refourmynge in fayth felynge for thenÌ„e the soule somwhat feleth in vnderstondinge of that thynge that it had before in naked trowynge and that is the begynÌ„ynge of contemplacoÌ„n of the whiche saynt poul sayth thus Non conteÌ„plantibus nobis que vident sed que noÌ„ videntur Quia que videntur teÌ„poralia suÌ„t que auteÌ„ non videntur etna sunt That is Our contemplacoÌ„n is not in thynges that are seen but it is in thynges vnseable For thynges that are seeÌ„ 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 auteÌ„ vita eterna vt cognoscaÌ„tte verum deuÌ„ et quem misisti ihÌ„m xpÌ„m That is Fader thys is endles lyfe that thy chosen soules knowe the and thy sone whom thou haste sente one sothfaste god ¶ Of two maner of loue refourmed vnfourmed what it meanyth And how we be beholde to loue IhuÌ„ moche for oure makynge but more for our ayen byenge but all thermooste for our sauyng thrugh the yeftes of his loue caplm xxxiiii BVt now wondrest thou sythen this knoweng of god is the blysse the ende of a soule why thenne haue I sayde here before that a soule sholde not elles coueyte but oonly the loue of god I spake no thyng of this sighte that a soule sholde coueyte this Vnto this maye I saye thus that the syght of Ihesu is full blysse of a soule and that is oonly for the syght but it is also for the blessed loue that comyth out of that syghte Neuertheles for loue comyth oute of knowynge not knowynge out of loue therfore it is sayd that in knowynge in syghte pryncypally of god wyth loue is y â— blisse of a sowle and the more he is knowen the better he is loued But for asmoche as to this knowyng or to this loue that comyth of it may not the soule come without loue therfore said I that y u sholdest coueyte loue for loue is cause why a soule comyth to this knowyng and to this loue that comyth of it And oâ— what maner that is I shall telle the more openly Holy wryters sayeÌ„ and soth it is that there is two maner of ghostly â—â—ue One is called fourmed a nother is called vnfourmed Loue vnformed is god hymself the thirde persone in the â—â—â—nyte that is the holy ghost He is loue vnfourmed and 〈◊〉 as saynt IohÌ„n sayth Deus dileccoÌ„ est God is loue 〈◊〉 is the holy ghost Loue fourmed is the affeccyon of the 〈◊〉 made by the holy ghost of the syghte and of the knowyng 〈◊〉 sothfastnes that is god oonly styred and sette in hym 〈◊〉 loue is called fourmed for it is made by the holy ghost 〈◊〉 loue is not god in himself for it is made but it is the loue 〈◊〉 the soule felte of the syghte of Ihesu and stired to hym 〈◊〉 Now may y u see that loue formed is not cause why a 〈◊〉 comyth to the ghostly syghte of Ihesu And some men 〈◊〉 thynke that they wolde loue god soo brennyngly as it 〈◊〉 by theyr owne mighte· that they were worthy for to haue thâ— ghostly knowynge of hym Naye it is not soo But loue 〈◊〉 fourmed that is god hymself is cause of all this knowynge For a blynde wretched soule is soo ferre fro the clere knowynge and the blessed felynge of his loue thorugh synne and freelte of the bodily kynde that it myghte neuer come to it ne were it the endles mochenes of the loue of god But thenne by cause he loueth vs soo moche therfore he yeueth vs his loue that is the holy
reason wythout the specyall yefte of loue sholde mowe vse the worste out take mete that thrugh crafte of curyosite is onÌ„ly made for lust That maner of mete may he not well acorde wyth all And also on that other syde yf lytyll mete as onÌ„ly brede ale moost helpeth ceseth his herte kepyth it moost in pees it is moost leyf than to hym for to vse it soo namly yf he fele bodily strengthe onÌ„ly of the yefte of loue wyth all And yet doth loue more for it sleeth accidye flesshly ydlenes and maketh the soule to be occupyed in goodnes namly Inwarde in beholdynge of hym by the 〈◊〉 of whiche the soule hath sauour ghostly delyte in prayengâ— in thynkyng in al other maner of doynge that nedeth 〈◊〉 be done after the state that he is in wythout heuynes or payâ—â—ful bytternes whether he be religious or seculer Also it 〈◊〉 the vayne likynge of the v. bodily wyttes For the syght 〈◊〉 eye that the soule hath noo lykynge in the syghte of ony 〈◊〉 thyng but it feleth rather peyne disease in beholdyng of it be it neuer soo fayr neuer soo precyous neuer so 〈◊〉 And therfore as worldly louers renÌ„e out somtyme for to 〈◊〉 newe thynges for to wond on hem soo for to fede her hert wyth the vayne syght of hem Right soo a louer of IhuÌ„ is besy for to renÌ„e awaye wythdrawe hym fro the syghte of suche maner thynges that the Inner syghte be not letted for he seeth ghostly a nother maner thynge y t is fayrer more wondful that wolde he not forbere Right on the self wyse is it of spekyng heryng It is a peyne to y e soule of a louer of thuÌ„ for to speke or here ony thynge that myghte lette the fredom of his herte for to thynke on IhuÌ„ what songe or melodye or mynstralsie outwarde that it be yf it lette the thoughte that it maye not freely restfully praye or thynke on hym it likyth hym right nought And the more delectable that it is to other meÌ„ the more vnsauery it is to hym And also for to here ony maner of spekyng of other men but it be soÌ„what towchyng the worchynge of his soule in the loue of IhuÌ„ it likyth hym ryght nought he is elles right sone wery therof He had well leuer be in pees here right nouÈt ne speke ryght nought thaÌ„ for to here the spekynge the techyng of the grettest clerke of erthe wyth al the reasons that he can saye to hym thrugh maÌ„nes wyttes but yf he can speke felyngly stiryngly of y e loue of IhuÌ„ for that is his crafte pryncipally And therfore wolde he not elles speke here ne see but that myghte helpe hym ferder hym in to more knowynge to better felynge of hym Of worldly speche it is noo dowte that he hath noo sauour in spekyng ne in herynge of it ne in worldly tales ne in tidinges ne in none suche vayne Iangelynge that longeth not to him And soo it is of smellynge sauerynge The more that the thoughte sholde be distracte broken fro ghostly reste by y e vse eyther of smellynge or sauerynge or of ony of the bodily wyttes the more he fleeth it The lesse that he feleth of hem the leuer is him And yf he myghte lyue in the body wythout y e felyng of ony of heÌ„ he wolde neuer fele hem For they trouble the hrete oft tymes and puttith it fro reste and they may not fully be eschewed Neuertheles the loue of IhuÌ„ is somtyme so myghty in a soule that it ouercomith and sleeth al that is contrary therto for a tyme What vertues graces a soule receyueth thrugh openynge of y e InÌ„er eye in to y e gracyous beholdyng of IhuÌ„ how it maye not begete onÌ„ly thrugh mannes traueyle but thrugh specyall grace traueyle also Caplm xl THus worcheth loue in a sowle openyng the ghostly eye in to beholdyyge of IhuÌ„ by InspyracoÌ„n of specyall grace· makyth it clene subtyll able to the werke of conteÌ„placyon what this openynge of the ghostly eye is the gretteste clerke in erthe can not ymagyn by his wytt ne shewe fully bi his tonge For it may not be gete by studye ne thrugh manÌ„es traueyle onÌ„ly but pryncipally by grace of the holy ghoste wyth traueyle of maÌ„ I drede moche to speke ouÈte of it for me thiÌ„keth I can not I passeth myn assaye my lyppes are vnclene Neuertheles for I hope loue axeth loue biddyth therfore I shall saye a lityl more of it as I hope loue techeth This openynge of the ghostly eye is that lighty derkenes ryche noughte that I spake of before it maye be called puryte of spyryte ghostly reste Inwarde stylnes pees of conscyence hyghnes of thoughte onÌ„lynes of soule a lyfly felynge of grace pryuyte of herte the waker slepe of the spouse taastynge of heueÌ„ly sauour brenÌ„yng in loue shynynÌ„ge in lyghte entre of coÌ„teÌ„placyon refourmyng in felynge All thise reasons are sayde in holy wrytyng by dyuers men for euery of hem spake of it after his felynge in grace And though all thise ben 〈◊〉 in shewynge of wordes neuertheles they are all in one 〈◊〉 of sothfastnes For a soule that thrugh vysitynge of 〈◊〉 hath one hath all For why a sighyng soule to see the face 〈◊〉 IhuÌ„ whan it is towched thrugh specyall grace of the holy gâ—â—ost it is sodeinly changed torned fro the plyte that it was 〈◊〉 to a nother maner of felynge It is wondfully departed 〈◊〉 fyrst in to itself fro the loue the likyng of al erthly thiâ—ge somoche that it hath lost the sauour of the bodily life of all thynge that is saaf onÌ„ly IhuÌ„ And thenÌ„e it is clene fro al y e fylthe of synÌ„e soo ferforth that the mynde of it al vnordeynde affeccyon of ony creature is sodeynly wasshen and wyped away that there is noo mene lettynge betwyxe IhuÌ„ the soule but onÌ„ly the bodily lyfe and thenÌ„e it is in ghostly reste For why all paynfull doubtes and dredes and all other temptacyous of ghostly enmyes are dryuen oute of the herte that they trowble not ne synke not therin for the tyme It is in rest fro the noye of wordly besynesse paynful taryenges of wycked stirynges but it is full besye in the fre ghostly worchyng of loue And the more it traueyleth soo the more reste he feleth This restfull traueylle is full ferre fro flesshly ydlenes fro blynde sykernes It is full of ghostly werke but it is callid reste for grace looseth the heuy yocke of flesshly loue fro the soule and makyth it myghty and free thrugh the yefte of ghostly loue for to worche gladly softly delectably in al thynge that grace styreth it for to worche in And therfore it is called an holy ydlenes and a reste moost besye and soo it is in Inwarde
he woll he comyth ayen full of grace of sothfastnes vysiteth the soule y t languyssheth in desire by sygheÌ„ges of loue to his presence towchyth it anoynteth it full softly wyth the oyle of gladnes· and makyth it sodeynly hole fro all pyne and thenÌ„e cryeth the soule to IhuÌ„ in ghostly voys wyth a gladde herte thus Oleum effusuÌ„ nomen tuum Oyle yshedde is thy name Thy name is Ihesu that is he le Thenne as longe as I fele my soule sore syke for synne pyned wyth the heuy burden of my body sory dredynge for perylles and wretchydnes of this lyfe soo longe lorde Ihesu thy name is oyle speryd not oyle yshed to me But whan I fele my soule sodeynly towched with the lighte of thy grace heled and softed fro all the fylthe of synne and comforted in loue and in lyghte wyth ghostly strengthe gladnes vnspekeable thenne maye I saye wyth lusty louynge ghostly myghte to the Oyle yshed is thy name IhuÌ„ to me For by the effecte of thy gracyous vysitynge I fele wel of thy name y e true expownynge that thou arte Ihesu hee le For oonly thy gracyous presence helith me fro sorowe fro synne Blessyd is that soule that is euer fedde in felynge of loue in his preseÌ„ce or is borne vp by desyre to hym in his absence A wyse louer is he well taughte that sadly reuerently hath hym in his presence and louely beholdeth hym wythoute dyssolute lyghtnes and pacyently easely beryth hym in his absence wythout venemoâ—â— dispeyre and ouer pyneful bytternesse This chauÌ„gabilyte oâ— absence and presence of IhuÌ„ that a soule felyth is not perfecâ—â—cyon of the soule ne it is not ayenste the grace of perfeccoÌ„n 〈◊〉 of contemplacyon but in soo moche perfeccyon is the 〈◊〉 For the more lettynge that a soule hath of itself fro contyâ—nuell felynge of grace the lesse is the grace and yet neuertheâ—les is the grace in itself grace of conteÌ„placoÌ„n This chauÌ„gâ—â—â—â—lyte of absence and presence falleth as well in the state of â—â—â—feccioÌ„ as in state of beginÌ„yng but in a nother maner for riâ—â— as there is dyuersyte of felynge in the preseÌ„ce of grace bytwix thise two states right so is there in the absence of grace And therfore he that knoweth not the absence of grace is redy to be dysceyued And he that kepyth not the presence of grace is vnkynde to the vysitynge whether he be in state of begynÌ„ers or perfite Neuertheles the more stablenes that there is in grace vnhurt vnbroken the louelyer is the soule and more lyke vnto hym in whom is noo chauÌ„gabilyte as the apostles say the And it is ful semely that the spouse be lyke to IhuÌ„ spouse in maners in vertues full acordynge to hym in stablynes of perfyte loue But that falleth seeldom now here but in y e specyall spouse For he that perceyueth noo chauÌ„gabylyte in felynge of his grace but ylike hole stable vnbroken vnhurt as hym thynketh he is eyther full perfyte or ful blynde He is perfyte that is sequestyrde fro all flesshly affeccoÌ„ns comonyng of all creatures and all meanes are broken awaye of corrupcoÌ„n of synÌ„e betwyx IhuÌ„ his soule fully oonyd to him with softnes of loue But this is onÌ„ly grace aboue mannis kynde He is ful blynde that feyneth hym in grace wythout ghostly felynge of goddis InspyracoÌ„n setteth hymself in a manere of stablynes as he were euer in felyng in worchynge of specyall grace demyng that al is grace that he dooth felith with out wythin thynkyng that what soo euer he doo or speke is grace holdynge hymselfe vnchauÌ„gable in specyalte of grace If there be ony suche as I hope there be none he is full blynde in felynge of grace But thenÌ„e myghte thou saye thus that we sholde lyue onÌ„ly in trouthe and not coueyte ghostly felynges ne rewarde hem yf they come For the apostle sayth Iustê° ex fide viuit That is The rightwysman lyueth in trouthe Vnto this I saye that bodily felynges ben they neuer so comfortable we shal not coueyte ne rewarde moche yf they come But ghostly felynges suche as I speke of yf they come in y e maner as I haue sayd before we sholde euer desyre that are sleenge of all worldly loue openynge of the ghostly eye puryte of spiryte pees of conscyence all other before sayd We sholde coueyte to fele euer the lyfly Inspyracyon of grace made by the ghostly presence of Ihesu in our soule if that we myghte and for to haue hym in our syghte wyth reuerence euer fele the swetnes of his loue by a wondfull homlynes of his presence This sholde be our lyfe our felyng in grace after the mesure of his yefte in whom all grace is to some more to some lesse For his presence is feled in dyuers manere wyse as he wouchith saaf And in this we sholde lyue worche that longeth to vs to worche for wythout this we shold not cuÌ„ne lyue For right as the soule is the lyfe of the body righ soo is IhuÌ„ the lyfe of the soule by his gracyous presence And neuertheles this maner felynge be it neuer soo moche it is yet but trouth as in rewarde of that y t shall be of theself Iesu in the blysse of heuen Lo this felynge sholde we desyre for eueryche a soule resonable owyth for to coueyte wyth all the myghtes of it nyghynge to IhuÌ„ oonynge to hym thrugh felynge of his gracyous vnseable presence How that presence is feled it maye better be knowen by experyence than by ony wrytynge for it is the lyfe the loue the myghte the lyghte the Ioye the reste of a choseÌ„ soule And therfore he that hath oues sothfastly feled it he maye not forbere it wythout payn he maye not vndesyre it it is soo good in itselfe and soo comfortable what is more comfortable to a soule here than for to be drawe out thrugh grace fro the vyle noye of worldly besynesse fylth of desyres and fro vayne affeccoÌ„n of all creatures in to reste softnes of ghostly loue pryuely perceyuyng y â— gracious presence of IhuÌ„ felably fedde with sauour of his vnseable blessed face Sothly noo thinge me thynketh No thinge maye make the soule of a louer full of myrthe but the gracyous presence of IhuÌ„ as he can shewe hym to a clene soule He is neuer heuy ne sory but whaÌ„ he is wyth hymself in flesshlynes He is neuer full gladde ne mery but whan he is out of hymself as he was with IhuÌ„ in his ghostlynes And yet is that noo full myrthe for euer there hangeth an heuy luÌ„pe of bodily corrupcoÌ„n on his soule bereth it downe moche letteth y e ghostly gladnes and y t must euer be whiles it is here in this life but neuertheles for I speke of chauÌ„gabilyte of grace how it comyth gooth that y â—
nother worde of the psalme songe or sayd And not for that yf her entente be true yet is her prayer good medefull though it lacke sauoure swetnes But this manere of a man conteÌ„platyfe is made but of one worde for as it is fourmed in the herte right soo hooly it sowneth in the mouth as it were noughte but one thynge y t fourmyth sowneth And sothly nomore it is For the soule thrugh grace is made hole in itselfe soo ferre departed fro the flesshlyhede that it is mayster of the body· thenÌ„e is the body noughte elles but as an Instrumente a trompe of the soule in the whiche the soule blowith swete notes of ghostly louiâ—ges to IhuÌ„ This is the trompe that Dauyd spoke of thus â–ª Buccinate in neomenia tuba in insigni die soleÌ„pnitatis â—â—stre Blowe ye wyth a trompe in the newe mone That is ye soules that are refourmed in ghostly lyfe thrugh openyng of the Inner eye blowe ye deuoutly sownynge psalmes with y e trompe of your bodily tonge And therfore for this prayâ—â— is plesauÌ„te to IhuÌ„ soo profytable to the soule thenÌ„e it is good to hym that is newe torned to god what that he be y t wâ—â—de pleyse hym and coueyteth to haue some queynt felynge of grace for to coueyte this felynge· that he myght thrugh grace come to this lyberte of spiryte and offre his prayers his psalmes to IhuÌ„ coÌ„tynuelly stably deuoutly wyth hole mynde brennynge affeccoÌ„n in hym to haue it nere honde in custome whan grace woll styre hym therto This is a syker felynge a sothast If thou maye come therto and holde it the dare not renne abowte here there and axe questyons of euery ghostly maÌ„ what thou sholde doo how thou shalt loue god and how y u shalte serue god and speke of ghostly maters that passeÌ„ thy knowynge as perchauÌ„ce some done That maner of dooyng is not full profytable but yf more nede make it â—repe the to thy prayers stylly fyrste with traueyle y t thou myghte come afterwarde to this restfull felynge of ghostly prayer and y t shall teche the wysdome ynough sothfastly wythoute feynynge or fantasye and kepe it fourthe yf thou haue it leue it not but yf grace come otherwyse woll remeue it fro the for a tyme and make the for to worche on a nother manere thenÌ„e maye thou leue it for a tyme after torne ayen therto And he that hath this grace in prayer asketh not wherupon he shall sette the poynt of his thought in his prayer whether vpon y e wordes that he sayth or elles on god or on the name of IhuÌ„ as some aske for the felynge of grace techith hym well ynough For why the soule is torned in to the eye and sharply beholdeth y e face of IhuÌ„ is made syker that it is IhuÌ„ that it felyth seeth I meane not IhuÌ„ as he is in hymself in fulnes of his blessed godhede but I meane IhuÌ„ as he woll shewe hym to a clene sowle holden in body after the clenÌ„esse that it hath For wyte thou well that euryche a felynge of grace is IhuÌ„ maye be called IhuÌ„ And after that the grace is more or lesse soo felyth the soule more or lesse IhuÌ„ ye the fyste felynge of specyall grace in a begynÌ„er that is called grace of compuÌ„ccoÌ„n and contricioÌ„ for his synÌ„es is verily IhuÌ„ for why he maketh that contricyon in a sowle by his presence But IhuÌ„ is thenÌ„e full boystously rudely felte full ferre fro his ghostly subtylte for the soule can noo better ne may noo better for vnclenÌ„esse of itself thenÌ„e Neuertheles afterwarde yf the soule profite encrease in vertues in clenÌ„es the same IhuÌ„ none other is seen felt of the same soule whaÌ„ it is towched wyth grace but y t is more ghostly nere to the godly kynde of IhuÌ„ And sothly y t is the moost thynge that IhuÌ„ loueth in a soule that it myght be made godly ghostly in syghte in loue lyke to hym in grace to that y t he is by kynde for that shall be the ende of all louers Thenne mayste y u be syker that what tyme y t thou felyste thy soule styred by grace specyally in that maner as it is beforÌ„ sayd by openynge of thy ghostly eye thou seest feleste IhuÌ„ Holde him faste whyle thou may kepe the in grace and lete him noughte lyghtly fro the Loke after none other IhuÌ„ but that same by felynge of that selfe grace more godly y t it myghte wexe in the more more And drede the nought thouÈ IhuÌ„ y t thou felyst be not IhuÌ„ as he is in his full godhede that y u sholdest therfore mowe be deceyued yf thou lened to thy felynge but trust y u well yf thou be a louer of IhuÌ„ y â— thy felyng is true that IhuÌ„ is truly felte seen of the thrugh his grace as thou may see him here And therfore lene fully to thy felynge whâ— it is gracyous ghostly and kepe it tendly haue grete 〈◊〉 not of thyselfe but of it that thou myghte see fele IhuÌ„ 〈◊〉 better better For grace shal euen teche the by itselfe yf thoâ— wol falle therto tyll y u come to th ende But perchauÌ„ce y u begâ—â— neste to wonder why I saye one tyme that grace worchyth 〈◊〉 this and on a nother tyme y t loue worcheth or god worchyâ—â— Vnto this I saye thus that whan I saye that grace worchâ—â—â— I meane loue IhuÌ„ and god for all is one noughte but 〈◊〉 IhuÌ„ is loue IhuÌ„ is grace IhuÌ„ is god And for he worcheth 〈◊〉 in vs by his grace for loue as god· therfore maye I vse whâ—â— worde of thise iiii y t me lyst after my stiryng in this writyng ¶ How a soule thrugh the openynge of the ghostly eye receyueth a gracyous loue able to vndstonde holy wrytt And how Ihesu that is hydde in holy writt shewyth hymselfe to his louers Caplm xliii THenÌ„e y e soule of a louer felith IhuÌ„ in prayer in y e maner before sayd thynkith y t it wold neuer fele otherwyse Neuertheles it falleth that somtyme grace putteth scilence to vocall prayenge and styreth the sowle to see to fele IhuÌ„ in a nother maner And y t maner is fyrste to see IhuÌ„ in holy writt For IhuÌ„ that is al sothfastnes is hidde heled therin wouÌ„den in a softe sendyle vnd fayr wordes that he may not be knowne felte but of a clene herte For why sothfastnes woll not shewe itself to enmyes but to freÌ„des that loue desyre it with a meke herte for sothfastnes mekenes arne full true systers fastned togyder in loue charyte and therfore is there noo leynynge of couÌ„seylle betwyxe hem two Mekenes presumyth of sothfastnes and noo thynge of itselfe and sothfastnes tro wyth well on mekenes soo
is hydde in the grounde of his herte Caplm lxix By what tokens thou shall knowe yf thou louest thyne enmye And what ensample thou shall take of crist for to loue hym Caplm lxx How a man shall know how moche couetise is hidde in his hert Caplm lxxi How a man shal knowe whan he synÌ„eth not in etyng drinkyng whan he synÌ„eth venyall whan dedeli Caplm lxxii How the grouÌ„de of lecheri shold be destrdyed with ghostli trauayle with bodely ca. lxxiii That a maÌ„ shold be besie to put away al stirynges of sinÌ„e but more besie of ghostli sinÌ„es than of bodely Caplm lxxiiii That hunger and other bodely paynes letten moche ghostly werkyng CaplmÌ„ lxxv what remedye a man shall vse ayenst defawte made in etynge or drynkyng Caplm lxxvi That thorough besye desyre traueyle for mekenes charite a man cometh sooner to other vertues than by traueyle in heÌ„ selfe Caplm lxxvii Of the derkenes of the ymage of synÌ„e and what comyth in by the wyndowes therof Caplm lxxviii That the soule for defawte of knowyng of it self gooth oute by the v. wyttes to seche outwarde likyng Caplm lxxix That a soule shold not begge wythout forth but wythin of IhuÌ„ that it nedeth Caplm lxxx That the hole of the ymagynacioÌ„ nedeth to be stopped aswel as the wyndowes of the wyttes Caplm lxxxi whan the vse of the wittes is dedely synÌ„e and whan veniall Caplm lxxxii ¶ How a ghostly man or woman shall haue hem that come to hem Caplm lxxxiii Of the derke ymage of synÌ„e of the clothyng therof lxxxiiii whyche ben the lymÌ„es of the ymage of synÌ„e caplm lxxxv wherof the ymage of Ihesu is made and wherof the ymage of synne how we ben passyng forth in thymage of synne CaplmÌ„ lxxxvi ¶ How we shold crucifye this ymage of synÌ„e and quycken the ymage of IhuÌ„ Caplm lxxxvii what profite comyth of kepyng of the hert and how moche the soule is and what it louyth Caplm lxxxviii How the ymage of synÌ„e shall be broken downe lxxxix How a man shall haue him to the stiryng of pryde and of all other vyces Caplm lxxxx what thynge helpyth moost a mannes knowynge and geteth to hym that hym lackyth and moost destroyeth synne in hym Caplm lxxxxi How a man shall be shapen to the ymage of Ihesu and Ihesu shapen in hym Caplm lxxxxii The cause why this boke was made And how she sholde haue her in reding therof· that was made to Caplm lxxxxiii HEre endeth the chapytours of the fyrst book And after foloweth the fyrste parte of this present volume That the Inner hauynge of mannes soule sholde be lyke the vtter Caplm primuÌ„ GHosti suster in Ihesu cryst I praye the that in the callyng whiche our lorde hath callid the to his seruyse thou holde the payd and stoÌ„de stedfastly therin traueyling besely wyth all the myghtes of thy soule by the grace of IhuÌ„ cryst for to fulfylle in sothfastnes of good liuyng the state whiche thou haste take in liknes in semyng And as thou hast forsake the worlde as it were a dede man turned to our lord bodely in 〈◊〉 of men Right so y t in thyn hert myght be as it were 〈◊〉 all erthly loues dredes turned holy to our lord IhuÌ„ 〈◊〉 wyte thou well a bodely turnyng to god wythout th◠〈◊〉 lowrng is but a fygure a lyknes of vertues noo 〈◊〉 wherfore a wretchyd man or woman is he 〈◊〉 leuyth the Inwardly keping of himself shapeth 〈◊〉 out forth oonly a forme liknes of holynes in 〈◊〉 thyng In speche in bodely werkes beholdyng 〈◊〉 dedes and de ming her defawtes wenyng himself 〈◊〉 whan he is right not and soo begyleth hymself 〈◊〉 not so but turne thy hert with thy body pryncipall 〈…〉 shape the within to his lyâ—knes by mekenes 〈◊〉 ghostly vertues and thenÌ„e art thou truly torned to 〈◊〉 not that thou soo lightly on the fyrst day may be to 〈◊〉 thy soule by fulhede of vertues as thou myght with 〈◊〉 be closid in a hous but that thou shold knowe that the 〈◊〉 of thy bodely closyng is that thou myghte the beter comâ—â—â— ghostly closing And as thy body is closyd fro bodely coÌ„ueâ—â—â—coÌ„n of men right soo that thyn hert myght be enclosed froâ— flesshly loues dredes of al erthly thynges And that thâ—â—â—â—â—ghte the beter come therto· I shall telle the in this lityl writinge as me thynkith ¶ Of actyf lyf the werkes therof Caplm ii THou shalte vnderstoÌ„de that there is in holy chirche two maner of lyues as saynt gregory sayth in the whyche cristen men shold be sauf That one is called actyf y e other conteÌ„platyff wythout one of thise ii noo man may be sauid Actyff lyf lieth in loue charyte shewed outwarde by gode bodely werkes in fulfillyng of goddis coÌ„mauÌ„dementes of the vii werkes of mercy bodely ghostly to a manÌ„es euyn cristen This lyf longeth to all worldly men whiche haue richesse plenty of worldly goodes for to spende And soo to all other the whiche haue state offyce or cure of other men And haue goodes for to spende lerid lewde temporell or spirytuell And generally all worldly men are bouÌ„de to fulfylle it after her myght cuÌ„nyng as reson discrecoÌ„n asketh If he moche good haue moche gode for to doo If he lityll haue lesse may he doo And yf he nouÈt haue thenÌ„e must he haue a gode will Thise ben werkes of actyf lyf other bodely or ghostly Also a grete part of actyf lyf lyeth in grete bodely dedes the whiche a man dooth to hymself as grete fastyng moche wakyng and other sharpe penauÌ„ce dooyng for to chastise the flesshe wyth descrecoÌ„n for trespace before done And by suche penauÌ„ce for to refrayne lustes likynges of it and to make hym buxum redy to the wylle of the spiryte Thise werkes though they beÌ„ actiff they helpe right moche ordeneth a man in the begiÌ„nyng to come to coÌ„teÌ„platyf lyf yf thei beÌ„ vsed with descrecioÌ„ ¶ Of conteÌ„platiff lyf the werkes therof Caplm iii. COnteÌ„platyf lyf lieth in perfyte loue charite felyd inwardly by ghostly vertues by sothfast knowyng sight of god ghostly thynges This lyf longeth to hem specyalli the whiche for the loue of god forsakith all worldly rychesse warshippes outwarde besines hooly yeueÌ„ hem body soule after her myght cuÌ„nyng to the seruise of god by ghostly ocupacoÌ„n Now thenÌ„e sith it is soo that thy state askith for to be conteÌ„platiff for that is th eÌ„tent of thy enclosing that thou myÈt more frely enteerly yeue y â— to gostly ocupacoÌ„n ThenÌ„e behouyth the for to be right besie both nyght daye with traueyle of body of spirite for to come to that lyf as nygh as thou mayst by suche meanes as thou hopest were best to the. Neuertheles before that I telle the of the
meanes I shall tell the fyrst a lityll more of this lyf conteÌ„platyff that thou myÈt somwhat see what it is and sithen set it as a marke in the sighte of thy soule wherto thou shalt drawe in all thyn occupacoÌ„n ¶ Of the fyrst part of conteÌ„placoÌ„n Caplm iiii· COntemplatyff lyf hath thre partes The fyrst lyeth in knowyng of god ghostly thynges geten by reason by techyng of man by studye in holy wrytte wythout ghostly affeccoÌ„n Iuly sauour felyd by the specyall yefte of the holy ghost This parte haue specyally lettred men grete clerkes whiche by longe studye trauaylle in holy wrytte comen to this knowyng more or lesse after the subtilte of kyndly witt contynuauÌ„ce of studie of the general wytte that god yeueth to euery man that hath vse of reason This knowyng is gode and it may be called a part of conteÌ„placoÌ„n in asmoche as it is a sighte of sothfastnes a knowyng of ghostly thynges Neuertheles it is but a fygure a shawwe of very conteÌ„placoÌ„n for it hath not ghostly sauour in god ne inwardly swetnes the whiche noo man maye fele but yf he be in grete charyte For it is the proper welle of our lorde to the whyche cometh none alien But this maner knowyng is comyn to gode badde for it maye be had wythout charyte therfore it is not very conteÌ„placoÌ„n As oft sithes ypocrytes flesshly liuinge men haue more suche knowyng than many other cristen men and yet haue thise men noo charite Of this maner knowyng spekith saynt poul thus Si habuero oeÌ„m scienciaÌ„ no uerim misteria oiÌ„a caritateÌ„ auteÌ„ non habeaÌ„ nihil suÌ„ If I had full knowyng of all thynges· I knewe al preuytees I had not charite I am riÈt nought Neuertheles yf they that haue this knowing kepe hem in mekenes in charite flee worldly flesshly synÌ„es after her might it is to hem a gode way a grete disposing to very conteÌ„placioÌ„ yf they desire may deuoutly after the grace of y e holy ghost Other meÌ„ that haue this cuÌ„nyng turneth it to pride vaynglory of heÌ„self or in to couetyse desiryng of worldly states worships riches not mekely takyng it to the praysing of god ne charitably speÌ„deth it in the ê“fyte of her eueÌ„cristen some of hem falleÌ„ other into heresies errours or in to other open synÌ„es by the whiche they sclauÌ„der heÌ„self all holy chyrche Of this cuÌ„nyng saith saynt poul thê° ScieÌ„cia inflat caritas anteÌ„ edificat knowiÌ„g alone lifteth vp the hert into pride but meÌ„ge it with charite thenÌ„e turneth it into edifycacoÌ„n This knowyng alone is but water vnsauery colde And therfore yf they that haue it wolde mekely offre it vp to our lorde praye him of grace he shold with his blessyng turne the water in to wyne as he dide at y e prayer of his moder at the fest of Architriclyne that is for to say He shold turne the vnsauery knowing in to wisdom and the colde naked reason in to ghostly lyght breÌ„nyng loue by the yefte of the holy ghost ¶ Of the ii part of contemplacoÌ„n Caplm v. THe ii part of conteÌ„placoÌ„n lyeth pryncipally in affeccion without light of vnderstoÌ„ding of ghostly thynges and this is comynly of simple vnlettred men whiche yeueÌ„ hem hooly to deuocoÌ„n this is felyd on this maner whan man or woman in meditacoÌ„n of god by the grace of the holy ghoste felyth feruour of loue ghostly swetnes by the mynde of crystâ— passoÌ„n or ony of his werkes in his maÌ„hede or he felith a grete trust in the goodnes in the mercy of god fâ—â— the foryeuenes of his synÌ„es for his grete yeft of grace 〈◊〉 els he felith a drede in his affeccoÌ„n wyth grete reuerence of the preuy â—omes of god the whiche he seeth not of his rightwylnes Or in prayer he felith the thouÈt of his hert draw vp fro all all erthly thynges strenyd togider wyth al the myghtes of his hert vpstyeng to our lord by ferueÌ„t desyre with ghostly delite And neuertheles in that tyme he hath noo open sight in vndstoÌ„dyng of ghostly thynges· ne of preuytees of holy wrytte in specyall but onÌ„ly that hym thynkith for the tyme noo thyng likyth hym somoche as for to pray or thynke as he dooth for sauour delite coÌ„forte that he fyndeth therin And yet can he not telle what it is but he felyth it wel for it is a yeft of god For out of it spryngen many swete· teres breÌ„nyng desyres stylle mournynges· whiche scoureth cleÌ„seth the herte fro all y e fylth of synÌ„e maketh it melte in to woÌ„derfull swetnes of IhuÌ„ cryst buxum soople redy to fulfylle al goddis wyll In somoche that hym thynkith he makith noo charge what comyth of hymself soo that goddis wyll were fulfylled wyth suche many stirynges moo than I can or may say This felyng may not be had without grete grace who soo hath it for the tyme he is in charite whiche charite maye not be lost ne lessed though the feruour of it passe away but by a dedely sinÌ„e that is coÌ„fortable This may be called the ii part of coÌ„templacoÌ„n Neuertheles this part hath ii degrees ¶ Of the lower degree of the ii· part of conteÌ„placoÌ„n ca vi THe lower degree of this felynge men whiche are actyff may haue by grace whaÌ„ they beÌ„ visyted of our lorde as myghtly as ferueÌ„tly as they that yeue hem holy to conteÌ„platyf lyf hath this yeft but this felyng in his feruour comith not alway whaÌ„ a man wold ne it lastith not ful long It comyth gooth as he wyll that yeuyth it therfore who so hathe it meke hymselfe thaÌ„ke god kepe it preuy but yf it be to his coÌ„fessour and holde he it aslong as he may with descrecoÌ„n And whaÌ„ it is wythdrawen drede not tomoche but stonde sadly in fayth in a meke hope with pacyeÌ„ce abidyng tyll it come ayen This is a lityl tastyng of the swetnes of y e loue of god of the whiche dauid sayth thê° in the sawter Gustate videte qmÌ„ suauis est dnÌ„s Taast ye see ye the swetnes of our lorde ¶ Of the hyer degree of the ii part of coÌ„templacoÌ„n Caplm vii THe hyer degree of this part may not be had holden but of hem the whiche beÌ„ in grete rest of body soule the whiche bi grace of IhuÌ„ longe traueile bodely ghostly felith a rest of hert clenÌ„es in coÌ„science soo y â— hem liken noo thyng somoche for to doo as to sitte stylle in reste of body for to alway pray to god thynke on our lorde to thynke somtyme on the blessid name of Ihesu whiche is coÌ„fortable delectable to hem that by the mynde of it they felen hem fedde in her affeccoÌ„n
but that one may lightly be deceyued They are like in the maner of felyng outward but they are full dyuers wythin And therfore they are not for to desyre gretly ne for to receyue lyghtly but yf a soule myght bi the spiryte of discrecoÌ„n knowe the good fro the euyll that he were not begyled as saynt IohÌ„n sayth Nolite credere omÌ„ispÌ„ui sed ê“bare si ex deo sit Saynt IohÌ„n biddeth vs that we shold not trust to euery spiryte but we shal assaye fyrst whether he be of god or noo wherfore by one assaye I shall telle the as me thynkith how thou shalt know the good fro euyll ¶ How y u shalt know whaÌ„ the shewing to the bodely wyyttê felyng of hem ben good or euyll Caplm xi IF it soo be that thou see ony maner of lyght or bryghtnes wyth thy bodely eye or in ymaginynge other than euery man see or yf thou here ony mery wondful so wnyng wyth thy bodely ere or in thy mouth ony swete soden sauour other than of kynde or ony hete in thy brest as it were fyre or ony maner delite in ony part of thy body or if a spiryte bodely aperith vnto y â— as it were an angel for to coÌ„fort the. teche y â— or ony suche felyng whiche y u knowest wel y t it comith not of thyself ne of no bodely creature beware in y t tyme or soo ne after wisely beholde y e stiryng of thi hert If y u be stirred bicause of y â— likyng that y u felist to draw out thy hert fro y e miÌ„de the beholdyng of Ihesu cryst fro ghostly ocupacoÌ„n As fro prayer thynkyng of thiself thy defawâ—es fro thiÌ„warde desyre of vertues of ghostly knowynge felyng of god For to set the syght of thy hert thy affeccoÌ„n thy delyte thy rest pryncipally therin wenyng y â— it shold be a parte of heueÌ„ly ioye of angels blysse for thy the thynkith that y u sholdest nother pray ne thynke not els but al holy tente therto for to kepe it delyte the therin This felyng is suspect of theÌ„mye therfore though it be neuer so liking wondful refuse it asseÌ„t not therto for this is the sleyght of theÌ„mye whaÌ„ he seeth a soule that wold inteerly yeue it to ghostly ocupacoÌ„n he is wondly wroth For he hateth no thyng more thenÌ„e for to see a soule in a body of synÌ„e to fele verely the sauour of ghostly knowyng the loue of god y e whiche he wythout body of synÌ„e lost wylfully And therfore yf he may not lette hym by open synnes he wold hynd hym begile hym by suche vanyte of bodely sauours or swetnes in the wyttes for to brynge a soule in to ghostly pride in to a fals sikernes of hymself weninge y t he had therby a felyng of heueÌ„ly Ioye that he were halfe in paradyse for delite that he felyth aboute hym whaÌ„ he is nere at helle yates And so by pryde by presuÌ„pcoÌ„n he myght falle in errours or heresies or faÌ„tasies or in other bodely or ghostly myscheues Neuertheles if it be so that this maner of felyng lette not thy hert fro ghostly ocupacoÌ„n but it makith the more deuoute more feruent for to pray it makith the more wise for to thynke ghostly thoughtes And though it be so that it astonye the in the begynÌ„yng neuerthelesse afterwarde it turneth quyckeneth thyn hert to more desire of vertues and encreaseth thy loue more to god to thyn euencrysten Also it makith the more meke in thyn owne syght By thyse tokeÌ„s may thou knowe that it is of god made bi the presence the touchyng of a good angell that is of the goodnes of god eyther in comforte of symple deuoute soules for to encrease her truste her desyre to god for to seke therby the knowynge y e loue of god more ê‘fytly for suche a coÌ„fort or els if they beÌ„ ê‘fyte that feleÌ„ suche delyte it semyth thenÌ„e that it is an ernest as it were a shadowe of y e glorifyeng of the body whiche it shal haue in y e blisse of heueÌ„ I wote not whether there be ony suche man liuyng in erth This preuylege had mary mawdeleyne as it semith to my sight in y â— tyme whaÌ„ she was alone in y e caue xxx wynter euery day was borne vp wyth angels was fed both bodi soule by y e preseÌ„ce of hem thus we rede in y e story of her Of this maner assayeÌ„g of werkyng of spyrites spekith saynt IohÌ„n in his pistle thus techeth thê° OiÌ„s spÌ„s q soluit ihÌ„m hic noÌ„ eÌ„ ex deo Euery spiryte y e loseth or vnknyttith IhuÌ„ he is not of god Thise wordes may be vndstoÌ„de in many maners Neuertheles after one maner I may vndstoÌ„de hem to this purpose y t I haue sayd ¶ what knytteth IhuÌ„ to maÌ„nes soule what loseth him therfro Ca xii THe knyttyng y e fastenyng of IhuÌ„ to a maÌ„nes soule is by gode will grete desire to hym onÌ„ly for to haue him see him in his blysse ghostly The more y t this desire is the faster is IhuÌ„ knytte to the soule The lesse that this desyre is y e loslyer is he knitte TheÌ„ne what spiryte or what feling y t it be the whiche lesseth this desire wold drawe it downe fro y e stedfast mynde of IhuÌ„ cryst fro y e kyndly styeng vp to IhuÌ„ this spiryte wyll vnknytte ihuÌ„ fro y e soule therfore it is not of god but it is the werkyng of theÌ„mye Neuertheles yf a spiryte or a felyng or a reuelacoÌ„n make this desire more knytte the knottes of loue deuocoÌ„n to ihuÌ„ faster open the eye of y e soule in to ghostly knowyng more clerly makith it more meke in it self this spiryte is of god Here may y u see soÌ„what that y u shalt not suffre thi hert wilfully for to rest ne for to delite holy in no bodely felyng of suche maner coÌ„fortes or swetnes thouÈ they were gode but y u shalt holde hem in thy sighte nought or lityl in rewarde of ghostly desire on stedfaff thynking on ihuÌ„ ne fest the thought of thy hert ouermoche on heÌ„ ¶ How in what thynges shold a conteÌ„platyf man be ocupied Caplm xiii BVt thou shalt euer seke by grete besynes in prayers that thou myght come to the ghostly felyng of god And that is that y u might knowe the wisdome of god the endles myght of hym the grete goodnes of hym in hymself in his creatures For this is conteÌ„placoÌ„n that other is none thus saith saynt poul In caritate radicati fuÌ„dati vt possitis coÌ„prehendere cuÌ„ oiÌ„bus sciÌ„s que sit longitu do latitudo sublimitas ê“funduÌ„ Be ye roted grouÌ„ded in charite that ye myght knowe he saith neyther souÌ„de of the ere
seest or herest smellest or saue rest wythoutforth in thy bodily wyttes or wythin in ymaginacoÌ„n knowyng or felyng in thy resoÌ„ bryng it all wythin y â— trouth the rules of holy chirche cast al in y e morter of mekenes and breke it smalle wyth the pestell of drede of god thrugh the powder of al this in the fyre of desyre offre it so to god and I telle y â— forsoth wel shal that offryng lyke in the syghte of thy lord IhuÌ„ and swete shall the smoke of that fyre smelle to the face of thy lorde Ihesu This is for to saye Drawe all this that thou felyst wythin the trouthe of holy chyrche and breke thyself in mekenes And offre the desire of thyn hert oonly to thy lorde IhuÌ„ for to haue hym and nought elles but hym And yf thou doo thus I hope by the grace of cryst thou shalt neuer be ouercome by thyn enmye This taught vs saynt poul whan he sayd thus Siue manducatis siue bibitis siue quicquid aliud facitis oiÌ„a in nomine dnÌ„i facite whether ye ete or drynke or what maner of dede that ye doo all doo ye in the name of our lorde IhuÌ„ cryst forsakynge yourself and offre it vp to hym Meanes whyche thou shalt moost vse as I haue before sayd arne prayer meditacyon Fyrst I shall shew the a lityll of prayer after of meditacoÌ„n ¶ Of prayer that is spedeful to gete clennes of herte and vertues Caplm xxiiii PRayer is profyte spedfull to vse for to gete clenÌ„es of herte by destroyeng of synÌ„e and receyuyng of vertues Not that thou sholdest by thy prayer make our lorde knowe what thou desyrest For he knoweth wel ynough what the nedeth but for to make the able redy by thy prayer that thou myght receyue as a clene vessell the grace y t our lord wyll freely yeue to the whiche grace may not be felte tyll thou be as said purifyed by the fyre of desire in deuoute prayer For though it be soo that prayer is not the cause for whiche our lord yeueth grace neuertheles it is a waye by the whiche grace frely yeuen comyth to a soule ¶ How men shold pray and wheron the poynt of her thought shall be sette in prayer Caplm xxv BVt now desirest thou perauenture for to knowe how thou sholdest praye And vpon what thyng thou shold sette the poynt of thy thought in thy prayer And also what prayer were best for the for to vse As to the fyrst I answere and saye thus That whan thou arte wakenyd of thy slepe and redy for to pray thou shalt fele thyself flesshly and heuy euer douÌ„warde to vayn thoughtê other of dremes or faÌ„tasyes or of vnskylful besines of the world or of thy flesshÌ„ ThenÌ„e behouyth the for to quycken thyn herte by prayer styre it as moche as thou may to some deuocoÌ„n And in thy prayer that thou set not thyn hert in ony bodily thing but al thy traueyle shal be for to drawe in thoughte fro beholdyng of all bodily thyng that thy desire myght be as it were nakyd bare fro al erthly thynges euer vpward styeng vnto IhuÌ„ cryst whom y u may neuer see bodily as he is in his godhede ne by bodily lyknes in ymagynacioÌ„ But y u may thrugh deuoute coÌ„tinuel beholdyng of the mekenes of his precious maÌ„hede fele the godenes the grace of his godhede whaÌ„ thy desire is eased holpeÌ„ and as it were made free fro al flesshly thoughtê afeccoÌ„ns is moche lyft vp by ghostly myght in to ghostly sauour delite in hym of his ghostly preseÌ„ce· holde therin moche of the time of thy prayer soo that thou hast noo grete mynde of erthly thyng or elles the mynde greueth y â— but lityl yf y u can pray thê° thenÌ„e canst thou pray wel For prayer is nought elles but a styenge desire of the hert in to god by wythdrawyng of the hert fro al erthly thoughtes And soo is prayer lykned to a fire whyche of his owne kynde leueth y e lowenes of the erth alway styeth vp in to thayer Right so desire in prayer whaÌ„ it is towchid lightned of the ghostly fyre whiche is god it is euer vpstyeng to hym that it came fro ¶ Of the fyre of loue Caplm xxvi Aâ— men y t spekeÌ„ of the fire of loue knoweÌ„ not wel what it is for what it is I can not telle ye. saue this I may telle y â— that it is neyther bodily ne bodily felyd A soule maye fele it in prayer or in deuocoÌ„n whiche soule is in y e body but he felith it not wyth noo bodily wytte For though it be so y â— it werke in a soule· y e body may torne in to an hete as it were chauffyd for likyng traueyle of y â— spiryte Netheles y â— fyre of loue is not bodily for it is onÌ„ly in y e ghostly desire of y e soule This is noo dowte to noo man or woman that felith deuocoÌ„n But some beÌ„ symple wene by cause it is called fyre y t it shold be hote as bodely fyre is for thy I say y t I haue said ¶ That the certen prayer in speche ordened of god of holy chyrche is best to hem that ben new tourned to god to deuocoÌ„n Caplm xxvii NOw as to y e other for to know what prayer were best for to vse I shal say as me thynke Thou shalt vndstonde that there beÌ„ iii. maner of prayers The fyrst is prayer of speche made specially of god as is the pater nost made also more generally bi thordynauÌ„ce of holi chirche as matins eueÌ„song houres And also made bi deuoute men of other special sayeÌ„ges as to our lord to our lady to his saiÌ„tes As to this maner of prayer whiche is callid vocal me thynketh vnto the that art religious by custome rule art bouÌ„de for to say mateyns houres I hold it moost spedeful for to say hem as deuoutly as y u maist For whan thou sayst thy mateyns y u sayest also thy pater nost priÌ„cipally other more For to styre the to more deuocoÌ„n was it ordened for to say also psalmes ympnes suche other whiche beÌ„ made by the holy ghost as y e pater nost is And therfore y u shalt not say hem hastely rechelesly as thou were euyll apayd that y u arte bouÌ„de with hem but thou shalt gader thyn affeccoÌ„n thy thought for to say hem more sadly more deuoutly than ony other special prayer of deuocoÌ„n trowyng forsoth that sith it is y e prayer of holy chyrche there is noo prayer so ê“fytable to y e whiche is vocal forto vse comynly as y â— is And so shal y u put away al heuynes bi grace y u shalt turne thi nede in to a gode wyll thy
bonde in to a grete fredom y â— it shal noo lettyng be to the of ghostly ocupacoÌ„n And after this y u may if thou will vse other as thi pater nost or ony suche other of thise in the whiche y u felest most sauour most ghostly coÌ„fort in y â— holde I best to ye. this maner of prayer is spedful comynly to euery man in y e begynÌ„ing of his coÌ„uersion for to vse moost of ony ¶ other ghostly ocupacoÌ„n For a man in the begynÌ„yng is rude boystoê° flesshly but yf he haue the grace can not thynke noo ghostly thoughtes in meditacoÌ„n for his soule is not yet cleÌ„sed fro olde synÌ„e therfore I hope it is moost spedful for to vse this maner of prayer as for to say his pat noster his aue to rede vpoÌ„ his sawter suche other For he y â— can not renÌ„e lightly by ghostly prayer for his fete of knowing of louyng beÌ„ seke for synÌ„e him nedeth to haue a siker staff for to holde hym by This staff is special prayer of speche ordened bi god holy chyrche in helpe of menÌ„is soules By y â— whiche prayer the soule of a flesshly man that is alway fallyng douÌ„warde into worldly thoughtê flesshly affeccoÌ„ns shal be lyft vp fro hem beholdeÌ„ bi it as by a staff fed with swete wordes of the prayer as a childe w c mylke ruled by it that he falle not in to errours ne faÌ„tasyes by his vayn meditacoÌ„ns For in this maner of prayer is noo deceyte who so wyll stedfastly mekely traueyle therin ¶ What peryll is to men y t in the begynÌ„yng of her tornyng to god leueth the comyn prayer of thordynauÌ„ce of holy chyrche and yeuen hem to medytacoÌ„n â–ª Caplm xxviii THenÌ„e may y u see by this that thise men yf ony be suche y t in the begynÌ„yng of her coÌ„uersion or soone after whan they haue felt a lityl ghostly coÌ„fort other in deuocioÌ„ or in knowing are not yet stabled therin they leue suche prayer vocal tosone other bodily exercise yeue hem hooly to meditacion they beÌ„ not wise For oft sithes in her rest for her meditacyoÌ„s they ymagyn thiÌ„ke on ghostly thynges after her owne wytt folow her bodily felyng haue not yet receyued grace therto therfore they by vndescrecoÌ„n oft sithes ouertraueyle her wittê· brekeÌ„ her bodily myght soo they fall in to fantasies syngler coÌ„ceytes or in opyn errours letteÌ„ y e grace that god yeuith heÌ„ by suche vanitees y e cause of al this is a priue pride of hemself as whaÌ„ they haue felt a lityl grace thei wene it so moche passyng other y t they fall in vaynglory so they lese it â—f they wyst how lityl it were that thei fele in regard of that y â— god yeuith or may yeue they shold be ashamyd to speke ouÈt therof but it were in grete nede Of this maner of prayer by speche spekith dauid in y e sawter thê° Voce mea ad dnÌ„m clamaui voce mea ad dnÌ„m depÌ„catus sum â—oo dauid the prophete for to styre other men to pray both with herte with mouth sayde with my voys I cryed to god wyth my speche I besought our lord ¶ Of the ii maner of prayer that is in speche not certayn but folowith the stiryng of deuocoÌ„n Caplm xxix THe ii maner of prayer is by speche but it is not of ony certayn special sayeÌ„g And this is whaÌ„ a man or a woman felith grace of deuocoÌ„n by the yeft of god in his deuocoÌ„n spekith to hym as he were bodely in his preseÌ„ce wyth suche wordes as acordeth moost to his stiryng for the time as comyth to his mynde after dyuers rewardes whiche he felith in his hert eyther rehersyng his synÌ„es his wretchydnes or y e malice the sleyghtes of the enmye or elles the mercy y â— goodnes of god And wyth that he cryeth with desire of hertâ— wyth speche of mouth to our lord for socour for helpe as a man that were in peryll amoÌ„ge his enmyes or in siknes shewyng his sores to god as to a leche sayeÌ„g as dauid sayd â—ripe me de inimicis meis deê° meê° A lord delyuer me of myn enmyes Or elles thê° Sana aiÌ„am meaÌ„ qr peccaui tibi A lorde he le my soule for I haue synÌ„ed ayenst the Or suche other as comith to mynde And also him thinkith soo moche godenes grace mercy in god that hym likyth wyth grete affeccyon of y e hert for to loue hym thaÌ„ke hym by suche wordes psalmes as acordeth to y e louyng praysing of god as dauid said CoÌ„fitemini dnÌ„o qmÌ„ bonê° qmÌ„ in scl miÌ„a eiê° Loue ye prayse our lord for he is good bi suche other as he is stired to say ¶ That the ii maner of prayer pleseth moche god makith a man to haue him in body as he were droÌ„ke makith him in soule to be wonÌ„ded wyth the swerde of loue Cplm xxx THis maner of prayer moche pleseth god for it is oonly of y e affeccioÌ„ in the hert therfore it goth neuer vnsped without some grace this prayer loÌ„geth to the ii part of conteÌ„placoÌ„n as I haue sayd before who sooÌ„ hath this yeft of god ferueÌ„tly hym behouyth for the tyme to flee presence coÌ„pany of al men to be alone that he be not letted who soo haue it holde it while he may for it may not long last in the feruour For if grace come pleÌ„teuously it is traueylous wondfully to the spiryte though it be likyng And it is moche wastynge to y e bodely kynde who soo moche vse it For it makith the bodi yf grace come myghtly for to styre tourne here there as a man that were madde or droÌ„ken cowde haue noo rest this is a poynt of the passion of loue the whiche by grete violeÌ„ce maistry brekith down al lustes likynges of ony erthly thinge it wouÌ„deth the soule with the blisful swerde of loue that the body falleth down may not bere it This touchyng is of so grete myght that the moost vicyous or flesshli man lyuinge in erthe yf he were wel towched ones myghtly wyth this sharpelswerde he shold be right sadde sobre a grete while after lothe al the lustes likynges of his flesshe al erthly thiges whyche he had moost delyte in ¶ How the fyre of loue wasteth al flesshly lustes as other fyre wastyth bodely thynges Caplm xxxi OF this maner of felynge spekith the prophete Ieremye thus Et factê° est in corde meo quasi ignis estuaÌ„s clausê°que in ossibus meis defeci ferre noÌ„ sustineÌ„s This is thê° moche for to vndstonde The loue the felyng of god was made in my hert not fyre but as fyre glowyng For as bodely fyre
brenneth wasteth al bodely thynge where it comith Ryght soo ghostly fyre as is the loue of god brenneth and wasteth all flesshly loues likynges in a mannes soule And this fyre is stokyn in my bones as the ê“phete saith of hymself That is for to say This loue fulfyllith the myght of my soule· as mynde reason wylle of grace ghostly swetnes as marow fyllith ful the bone that wythin not wythout in y e wyttes Neuertheles it is soo myghty wythin that it smyteth oute in to the body and makith al the body quake tremyse It is sofer tro the bodely kynde soo vnkouth that he can noo skyll on it and may not bere it but faylith fallyth downe as the prophete sayth And therfore our lord temperith it and with drawyth the feruour suffreth the hert to falle in to a sobirte of more softnes who can pray thus oft he spedyth soone in his traueyle He shal gete more of vertues in a lityl tyme thaÌ„ some man wythout this or a nother as good shal gete in loÌ„ge tyme. for al y e bodely penauÌ„ce that he myght doo And who hath this it nedeth not for to charge y e bodely kynde wyth more penauÌ„ce than it berith yf he haue it ofte ¶ Of the thyrde maner of prayer that is onÌ„ly in the herte wythout speche outwarde Caplm xxxii THe iii. maner of prayer is onÌ„ly in the herte wythout speche by grete reste softnes of the body of the soule A clene hert hym behoueth to haue that shal pray wel thus For it is of suche men wymÌ„en that by longe traueylle bodely ghostly or elles by suche sharpe smytinges of loue as I haue before sayd comen in to rest of spiryte soo that her affeccion is tourned in to ghostly sauour that they mowe nygh contynuelly praye in her herte and loue prayse god wythout grete lettyng of temptacoÌ„ns or of vanytees as I haue before sayd in the seconde part of contemplacyon Of this maner of prayer sayth saynt poul thus Nam si orem lingua spiritus meus orat mens autem mea sine fructu est· Quid ergo Orabo spiritu orabo mente· psallam spiritu psallam mente That is to saye yf I pray wyth my tonge onÌ„ly by y e wille of spirite by traueyle y e prayer is medeful but my soule is not fedde For it felyth not the fruyt of ghostly swetnesse by vnderstondynge What shall I thenne doo sayth saynt poul And he answerith sayth I shall praye by traueyle desire of the spiryte And I shal praye also more Inwardly in my spyrite wythoute traueyle in ghostly sauour swetnes of y e loue the sight of god by the whiche sight felyng of loue my soule is fedde Thus as I vndstonde saynt poul cowde praye Of this maner of prayer spekith our lorde in holy wrytte by fygure thus Ignis in altari meo seÌ„ê‘ ardebit cotidie sacerdos surgens mane subiciet ligna vt ignis noÌ„ extinguat This is for to saye The fyre of loue shal euer be light in the soule of a deuoute clene man or woman the whiche is the awter of our lorde And the prest shall euery daye at morne laye to styckes norysshe the fyre That is to say This man shal bi holy psalmes clene thoughtes feruent desyre norysshe the fyre of loue in his hert that it goo not out in ony tyme This rest our lord yeâ—yth to some of his seruauÌ„tes as it were a reward of her traueyle a shadowe of the loue whiche they shal haue in the blysse of heuen ¶ How men shold doo that ben traueyled with vayne thoughtes in her prayers Caplm xxxiii· BVt now seest thou that I speke ouer hye to the in thys maner of prayer for it is no maystry to me for to saye it but for to doo it there is the maystry Thou sayest that y u canst not praye thus deuoutli ne so holy in hert as I speke of For whan thou woldest haue the mynde of thyn hert vpwarde to god in thy prayer thou felyst so many thoughtes in veyne of thyn owne dedes before doon or what thou shalt doo of other menÌ„es dedes and suche many other lettyng taryeÌ„g the soo that thou mayst nother fele sauour ne rest ne deuocoÌ„n in thy sayeng and oftsithes the more thou traueilest to kepe thyn hert the ferder it is fro the the hardersomtyme fro the begynÌ„yng to the last ende that the thynke it is but lost al that thou doost And vnto this that thou sayest that I speke to hie to the of prayer I graunt well that I speke otherwyse than I can or may doo Neuertheles I saye it for this entent that y u sholdest knowe how we ought to pray yf we dyde wel And sithen we may not doo so that we know thenÌ„e our feblenes mekely· and crye god mercy Our lord bad thus hymsel whaÌ„ he sayd Diliges dnÌ„m deuÌ„ tuuÌ„ ex toto corde tuoex tota aia tua ex oibus viribus tuis Thou shalt loue god of al thyn hert and al thy soule al thy myght It is impossible to ony man for to fulfylle this biddyng soo fully as it is sayd lyuynge in erthe And yet neuertheles our lord bad vs for to loue soo for this entent as saynt bernarde sayth that we shold know therby our feblenes and thenne mekely crye after mercy and we shal haue it Neuertheles I shal telle y e as me thynkith in this askyng whan thou shalt praye make thin entent thy wylle in the begynÌ„yng as hole as clene to god as thou mayst shortly in thy mynde and thenÌ„e begynÌ„e doo as thou mayst And though y u be neuer somoche letted ayeÌ„st thy fyrste wyll be not adrad ne to angry wyth thyself ne inpacyeÌ„t ayenst god that he yeueth the not the sauour ghostly swetnes wyth deuocoÌ„n as the thynketh that he yeueth to other creatures But see therby thyn owne feblenes and bere it easely holdiÌ„g in thyn owne syght thyn owne prayer feble as it is wyth mekenes of herte trustyng also sikerly in the mercy of our lord that he shal make it gode profytable to the more than thou knowest or felest For wite thou wel that thou art exscused of thy dette thou shalte haue mede for it as for an other good dede y t thou doost in charite though thyn hert were not therupon in the doyng Therfore doo that longeth to the. and suffre our lorde to yeue what he wyll and teche hym not And though thou thinke thyself recheles neclygent and as thou were in grete defawte for suche thynges Neuertheles yet shalt thou for this defawte all other venyals whyche may not be eschewed in this wretchyd lyf lyft vp thyn hert to god knowlegyng thy wretchydnes crye mercy wyth a good trust of foryeuenes and stryue noo
more therwith ne hange noo lenger therupon as thou woldest by maistry not fele suche wretchidnes â—eue of goo to some other good dede bodily or ghostly and thynke for to doo better a nother tyme But though thou fall on a nother tyme in the same ye an huÌ„dred tymes ye a thousande tymes yet doo as I haue sayd and all shall be well Ferder more a soule that neuer may fynde rest of hert in prayer but all her lyf tyme is striuyng wyth her thoughtes and taryeth trowbleth wyth hem yf she kepe her in mekenes charyte in other sydes she shal haue ful moche mede in heuen for her good traueyle ¶ Of meditacoÌ„n of synful men after that they ben hooli tourned to god Caplm xxxiiii Now of meditacoÌ„n shal I telle y t a lityll as me thynketh Thou shalt vndstonde that in meditacoÌ„ns may no certen rule wel be set euery man for to kepe for they are in free yeft of our lord after the dyuers disposynges of chosen sowles and after the state that they ben in And also after y t they profyten in vertues in her astate soo he encreaseth her meditacoÌ„ns both in ghostly knowyng louyng of hym For who soo is euer ylike wyse in knowyng of god ghostly thynges it semyth that he wexeth but a lityl in the loue of god that may be shewed opinly in thapostles whaÌ„ they in y e day of peÌ„tecost were fulfylled wyth brenÌ„yng loue of y e holy ghost thei were made neyther foles ne foltis but they were made woÌ„der wyse both in knowyng spekyng of god of ghostly thynges asmoche as a man myght haue in flesshe liuyng Thus spekyth holy wrytte of hem Repleti suÌ„t oeÌ„s spÌ„u sctoÌ„ et ceperuÌ„t loqui magnalia dei They were fulfylled of the holy ghoost and they began to speke the grete merueyles of god And all that knowyng they had by rauisshyng in loue of the holy ghost Dyuerse meditacyons there ben whiche our lorde putteth in a mannes hert Some shall I telle the as me thynkith for this entent If thou fele ony of hem that y u sholdest y e better traueyle in hem In the begynnyng of coÌ„uersion of suche a man that hath be moche foyled wyth worldly or flesshely synnes comynly his thought is moost vpon his synÌ„es wyth grete compunccion sorowe of herte wyth grete wepynges and many teres of the eye mekely besely asking merci for yeuenes of god for hem And yf he be towchyd sharpely for our lord wyll make hym soone clene hym shall thynke that his synnes are euer in his syght so fowle soo horryble that vneth shal he mow bere hymself And though he shryue him neuer so clerly yet shal he fynde fightyng fretyng and bitynge of his conscyence that him shall thynke that he is not shriuen ryght And vnneth shall he mow haue ony rest in somoche that he shold not endure suche traueyle ne were it that oure lorde of his mercy comforteth hym somtyme as he wyll bi grete deuocoÌ„n of his passion or of some other as he wylle yeue it Vpon this maner werketh our lorde in some menÌ„es hertes more or lesse as he wylle And all this is the grete mercy of our lord that not oonly wyll foryeue the synne or the trespase but he wyll both forgyue the trespase the payne for it in purgatory for suche a lityl payne here of bityng of coÌ„science And also yf he will dispose a man to receyue ony specyall yefte of the loue of god hym behouyth fyrst to be scowred clensed by suche a fyre of compunccoÌ„n for al the grete synÌ„es before done Of this maner traueylle spekith dauid in many places of the sawter and specyally in the psalme Miserere mei deus ¶ That the meditacoÌ„n of the manhede of cryst or of hys passyon is yeuen freely of the holy ghost And how it shall be knowen whan it is yeuen Caplm xxxv ANd thenne somtyme after this traueyle and somtyme wyth all suche a man or elles a nother the whyche by grace of god hath be kept in InnoceÌ„ce our lorde yeuith a meditacoÌ„n of his manhede as of his birth or of his passoÌ„n and of the compassyon of our lady saynt mary whan this medytacoÌ„n is made by the holy ghost thenne it is right profitable gracyous And that thou shalt wite by this token Whan it is so that thou arte styred to a meditacoÌ„n in god and thy thoughte is sodenly draweÌ„ out fro all worldly flesshly thynges and the thynketh as thou seest in thy soule thy lorde IhuÌ„ in a bodily lyknes as he was in erthe and how he was taken of the Iewes and bouÌ„den as a theyf beten dispysed scourged demid to deth How lowely he bare the crosse vpon his backe and how cruelly he was neyled therupon Also of the crowne of thornes vpon his hede and of the sharpe spere that stykked hym to the hert and thou in this ghostly sight felyst thyn herte styred to so grete compassion pyte of thy lorde Ihesu y e thou mornest wepest criest wyth all the myghtes of thi body and of thy soule woÌ„deryng the goodnes the loue the pacyence the mekenes of thy lorde IhuÌ„ that he wold for so sifull a caytif as thou arte suffre soo moche payne And neuertheles thou felist somoche goodnes mercy in our lorde that thyn hert ryseth vp in to a loue a gladnes of hym wyth many swete teres hauyng grete trust of foryeuenes of thy synÌ„es and of saluacyon of thy soule by the vertue of this precyous passion That whan the mynde of crystis passion or ony poynt of his manhede is thus made in thyn hert bi suche a ghostly syghte wyth deuowte affeccoÌ„n answeryng therto wyte y u well thenne that it is not of thyn owne werkyng ne feynynge of noo wyckid spiryte but by the grace of the holy ghost For it is an openyng of the ghostly eye in to crystis manhede And it maye be called the flesshly loue of god As saynt bernarde callith it In as moche as it is sette in the flesshly kinde of cryst And it is right good and a grete helpe in destroyeng of grete synnes and a gode waye to come to wertues and so after to contemplacyon of the godhede For a man shall not come to ghostly lyghte in contemplacyon of crystis godhede but yf he come fyrst in ymagynacoÌ„n bi bitternes and bi compassion and by stedfast thynkyng of his manhede Thus saynt poul dyde Fyrst he sayd thus Nichil indicaui me scire inter vos nisi ihÌ„m xpÌ„m et hunc crucifixum I shewed you righte nought that I couth· but Ihesu cryst and hym crucifyed As yf he had sayd My knowyng and my trust is oonly in y e passion of cryst And therfore sayd he thus also Michi auteÌ„ absit gloriari nisi in cruce dnÌ„i nostri ihuÌ„ cristi ForbodeÌ„ be fro me all
maner of Ioye likyng but in y e crosse and in the passyon of our lorde Ihesu cryste And neuertheles afterwarde he sayd thus Predicamus vobis xpÌ„m dei virtutem dei sapienciaÌ„ As who saith Fyrst I prechyd of the manhede the passion of cryste Now I preche to you of the godhede As thus That cryst is the myghte of god and the endles wysdom of god ¶ That the meditacyon of the passion of cryst is wythdrawen fro hem that it is yeuen to oft sythes for dyuers causes Caplm xxxvi THis maner of meditacoÌ„n a man hath not alway whaÌ„ he wolde but whan our lorde wyll yeue it Vnto some men and wymmen he yeuyth it all theyr lyfe tyme by sythes whan he vysyteth hem As some men arne soo tender in her affeccyon that whan they here men speke or elles that they thynken of his precyous passyon her hertes melten in deuocion and arne fedde and comforted ayenst all maner temptacyons of the enmye And that is a grete yeft of god To some men he yeueth it fyrst plenteuously and afterwarde he wyth draweth it for dyuerse causes Other yf a man wexe prowde of it in his owne syght or for some other synne by the whiche he makith hymselfe vnable for to receyue the grace Or elles our lorde wythdrawyth it all other deuocyons somtyme fro a man or a woman for he wyll suffre hym to be assayd by temptacyons of his enmye And soo wyll he dyspose a man for to knowe and fele hymself more ghostly For he sayd soo hymself to his discyples â—xpedit vobis vt ego vadam Si enim noÌ„ abiero peraclitus non veniet ad vos It is spedefull to you that I goo fro you bodily For yf I goo not the holy ghost maye not come to you For as loÌ„ge as he was wyth hem they loued hym moche but it was flesshly in hys manhede And therfore it was spedefull to hem that he shold wythdrawe the bodily fourme fro her sight that the holy goost myghte come to hem and teche hem for to loue hym and knowe hym more ghostly as he dide on the day of pentecost Ryght soo it is spedefull to some that our lorde wythdrawe a lityl the bodily and the flesshly liknes fro theye of the soule that the herte myghte be sette and fyxed more besily in ghostly desyre and sekyng of his godhede ¶ Of dyuers temptacoÌ„ns of the fende Caplm xxxvii NEuertheles it behouith a man to suffre many temptacions fyrst And thyse temptacyoÌ„s fallen oftsythes to some men wymmen after whan comforte is wythdrawen vpon dyuers maners by malice of the enmye As thus whan the deuyll perceyueth deuocyon moche wythdrawen that the soule is lefte as it were nakyd for a tyme thenne sendeth he to some men temptacoÌ„ns of lechery of glotenye soo hote so brennyng that hem shall thynke that they felyd neuer none soo greuous in all her lyfe tyme before whan they yaaf hem moost to synne In soo moche that they shal thynke it impossyble for to stonde longe and suffre that they ne shall nedes falle but they haue helpe And therfore haue they thenne moche sorowe both for lackyng of comforte and deuocoÌ„n whyche they were wonte to haue And they haue moche drede of fallyng fro god by suche open synnes And all this werkyth the deuyll at the suffraunce of god for to doon hem forthynke her good pourpoos and tourne ayen to synne as they were wonte to doo But who soo wyll abyde awhyle and suffer a lityll payne and not tourne agayne to synne for noo thyng the honde of our lorde is full nere and helpyth ryght soone For he kepyth hym full sykerly and the man wote not how as the prophete dauid saith in the persone of our lorde Cum ipÌ„o sum in tribulacoÌ„ne eripiam euÌ„ glorificabo eum I am wyth hym in his trybulacoÌ„n and in temptacyon I shall delyuer hym and I shall make hym gloryous in my blysse Some men he tempteth by ghostly synÌ„es malicyously as bi mystrowyng of the fayth or of the sacrament of our lordis blessyd body Also of despeyr or of blasphemie in our lord or oni of his sayntes or lothynge of her lyfe or bitternes or vnskylfull heuynes or of tomoche drede of hemself and of her bodi yf they put hem holy to goddis seruyse Some men he tempteth also and namly solitary men wymmen by dredes and vglynes and quakynges and shakynges eyther apperynge to hem in bodily lyknes or elles in ymagyning slepynge wakyng And taryeth hem soo that vnneth maye they haue ony rest And also on many other wyses he tempteth moo than I can or maye saye ¶ Of dyuers remedyes ayenst temptacoÌ„ns of the fende Caplm xxxviii Emedie to suche men wymmen that arn thus traueyled or ony otherwyse may be this Fyrst that they wyll put all her trust in our lorde IhuÌ„ cryst and bryng to mynde often his passioÌ„ and the peynes that he suffred for vs and that they thenne trowe stedfastly that all sorowes traueyle that they suffre in suche temptacyons whiche to an vncunnyng man semyth a forsakyng of god That it is noo repreuyng ne noo 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 wyll suffre a whyle and stonde fast that they torne not ayen wylfully to synne A nother remedye is that they drede not ne charge not as for a synne ne sette not at herte suche malicyous stirynges of dispeyre or of blasphemye or of the sacrament or ony suche other that were vgly for to here For the felynge of thyse temptacioÌ„s fyleth the soule no more than yf they herde an houÌ„de berke or a I lee byte They tarieÌ„ the soule but they apeyre not the soule yf a man wyll dispyse hem and set hem at noughte For it is not good for to stryue wyth hem for to put heÌ„ out by maystry For the more that they stryue wyth suche thoughtes the more they cleue to hem And therfore they shallen as moche as they maye drawe out the thought fro hem and sett it to some other ocupacoÌ„n And yet yf they wyll euer hange vpon hem thenne it is gode to hem that they be not angri ne heuy to fele hem but wyth a good truste in god bere hem as it were a bodily payne a scourge of our lorde for clensynge of her synnes as longe as he wyll for his loue as he was scourged bare the crosse for her loue And ouer this it is good to hem for to shew her hertes to some wyse man in the begynnyng before they ben roted in the hert and 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 temptacoÌ„ns For they myghte lyghtly brynge a symple sole in to dispeyre by
lityll and leuyth wylfully the werking therof and makith hymself to traueyle in a nother whiche he hath not yet oonly for he seeth or hereth that other meÌ„ dyde soo sothly he maye renne awhyle tyll he be wery And thenne shall he tourne home ayen And but he bewaar he maye hurte his fete by some fantasyes or that he come home But he that werkyth in suche grace as he hath and desireth by prayer mekely and lastyngly after more And after felyth his herte styred for to folowe the grace whiche he desyred he maye sykerly renne yf he kepe mekenes And therfore desyre of god as moche as thou maye wythout mesure or discrecy on of all that longeth to his loue or to heueÌ„ blysse For who soo can moost desire of god moost shall fele of hym But werkyth as y u mayst and crye god mercy for that thou mayst not Thus it semyth saynt poul sayd Vnusquisque habet donum suuÌ„ a deo Alius auteÌ„ sic alius vero sic ItmÌ„ Vnicuique nostrum data est gracia scdm mensuraÌ„ donacionis cristi â—tmÌ„ Diuisiones graÌ„rum sunt â—lii datur sermo sapiencie alii sermo scieÌ„cie c ItmÌ„ Vt sciamê° que a deo donata suÌ„t nobis Saynt poul sayth that euery man hath his yefte of god one thê° and a nother thus For to euery man that shall be saued is yeuen a grace after the mesure of crystis yeft And therfore it is spedefull that we knowe the yeftes whyche arn yeuen vs of god that we myght werke in hem for by those we shall be saued as some by bodily werkes and by dedes of merci some bi grete bodily penaunce some by sorowe wepyng for her synÌ„es all her lyfe tyme some by prechyng techyng some by dyuerse graces yeftes of deuocoÌ„n shall be saaf come to blisse ¶ That a man shold traueyle to knowe his owoe soule and the myghtes therof and breke down the grounde of synne therin Caplm xlii NEuertheles there is one werke whiche is nedefull and spedefull to traueyle in And I hope an hyghe playne waye as moche as maye be in mannes werke to contemplacoÌ„n And that is a man for to entre in to hymself for to knoew his owne soule and y e myghtes therof The fayrnes and the towlnes of it In this Inwarde beholdynge thou shalte mowe see the worshyp and the dignyte whyche it sholde haue by kynde of the first makyng And thou shalt see the wretchydnes and the myscheyf whyche thou art falle in for synne And of this syghte shall come a desyre wyth grete longynge in thyn hert for to recouer ayen that dignite worshyppÌ„ whyche thou hast loste Also thou shalt fele a lothyng a grysyng of thyself wyth a grete wyll for to distroye bere downe thyself and all thynges that letten the fro that dygnyte and that Ioye This is a ghostly traueylle harde sharpe in the begynnyng who soo wyll quyckely traueyle therin For it is a traueyle in the soule ayenst the grounde of all synnes lytill moche whiche grounde is nought elles but a fals mysruled loue of man to hymselfe Out of this loue as saynt austyn sayth spryngeth all maner of synne dedely venyall And sothly vntyll this grouÌ„de be well rasaken depe doluyn as it were nere dryed vp by outcastyng of al flesshly worldly dredes and loues a soule maye neuer fele ghostly the brennyng loue of Ihesu cryst ne haue the homlynes of his gracyous presence ne haue clere sight of ghostly thynges by lyghte of vnderstondyng This is the traueyle that a man behoueth to draw his herte his mynde fro the flesshly loue the likyng of all erthly creatures fro vayn thouÈtes fro fleshly ymagynacoÌ„ns out fro the loue and the vicyous felyng of hymself that the sowle shall mowe noo rest fynde in noo flesshly thoughtes ne erthely affeccyon Thenne in as moche as the sowle may not fynde his ghostly rest in the loue and in the syght of IhuÌ„ Cryst it behouyth nedelynges suffre payne This traueylle is somdelyche streyte narrow And neuertheles I hope it is the way whyche cryst teched to hem y â— wold be his perfyte louers in the gospel sayeng thus ConteÌ„dite intrare per angustaÌ„ portam qmÌ„ arta est via que ducit ad vitaÌ„ et pauci inueniuÌ„t eaÌ„ Stryue ye for to entre by a strayte yate for the waye y â— ledeth to heuen is narow and few men fyndeth it And how streyte this waye is our lorde telleth in a nother place thus Si quis vult venire post me abneget semetipÌ„m toliat cruceÌ„ suaÌ„ sequatur me ItmÌ„ Qui odit aiÌ„am suaÌ„ in hoc muÌ„do in vitam eternaÌ„ custodit eaÌ„ That is to saye who soo wyll come after me forsake hymself hate his owne soule That is to saye Forsake all flesshly loue and hate his owne flesshely lyf and vayne likyng of al his bodily wyttes for loue of me And take y e crosse That is to saye Suffre the payne of this a while and thenÌ„e folowe me that is to saye in contemplacoÌ„n of my manhede of my godhede This is a strayte waye a narow that noo bodily thyng maye passe thorugh it for it is a sleeng of all synÌ„e as saynt poul sayth Mortificate meÌ„ bra vestra que suÌ„t super terraÌ„ immuÌ„diciaÌ„ libidineÌ„ concupiscenciaÌ„ malam Slee your membres vpoÌ„ erth not the membres of the body but of the soule as vnclennes lust vnskylfull loue to yourself and to erthely thynges Therfore as thy traueyle hath ben here before for to ayenstoÌ„de bodily sinnes open temptacoÌ„ns of the enmye as it were fro without right soo the behouyth now in this ghostly werke wythin thyselfe for to destroye and breke the grounde of synÌ„e in thiself asmoche as thou may And that thou myght the more redily brynge it aboute I shall telle the as me thynkyth ¶ How a man shall knowe the worthines and the worshyp of his soule that it had fyrst of And what wretchydnes myscheif it is falle in for synne Caplm xliii THe soule of a man is a lyf made of thre myghtes mynde reason and will to the ymage the liknes of the blessyd trinyte In as moche as the mynde was made myghty stedfast by the vertue of the fader almyghtihode for to holde hym wythout foryetyng distractyng or lettyng of ony creature And soo it hath lyknes of the fad The reason was made bryght clere wythout errour or derknes as perfytly as a soule in a body vnglorifyed myght haue And soo it hath the liknes of the sone whiche is endles wysdom And the loue the wylle was made clene brennyng in to god wythout bestly loue of the flesshe or of ony creature by the souereyne godenes of god the holy ghost And soo it hath the lyknes of the holy ghost whyche is blessid loue soo that a
hym hole if thou myghte thou plesest hym not Right soo it is to a man that is seke ghostly and felyth the payne of ghostly syknes noo thyng is soo dere ne soo nedefull ne soo moche coueyted of hym as is ghostly helth and that is IhuÌ„ wythout whiche all the Ioyes of heuen may not lyke hym And this is the skille as I hope why our lord whaÌ„ he toke mankynde for our saluacoÌ„n he wold not be called by noo name that betokenid his endles beyng or his myghte or his wysdom or his ryghtwysnes but oonly by that y e betoke nyd the cause of his comyng was the saluacoÌ„n of mannes soule whiche saluacoÌ„n betokened this name IhuÌ„ ThenÌ„e by this it semyth soth that there shal noo man be saaf but yf he loue saluacoÌ„n onÌ„ly for to haue it thrugh the mercy of our lorde Ihū· by the merites of his passoÌ„n whiche loue he may haue that liuyth deyeth in the lowest degree of charytee Also I maye saye on that other partie that he that can not loue this blessid name IhuÌ„ wyth ghostly myrth ne encrease in it with heuenly melodie here he shall neuer haue ne fele in heuen y t fulhede of souereyne Ioye the whiche he that myght in thys lyf by abouÌ„dance of perfite charyte in IhuÌ„ shall fele haue soo maye her sayeng be vndstonde Neuertheles he shall be saaf and haue full mede in the syght of god yf he in this lyf be in the lowest degree of charyte by kepyng of goddis coÌ„mauÌ„dementes For our lorde sayth hymself thê° In domo patris mei mansiones multe suÌ„t In my faders hous are many soundry dwellynges Some are perfyte soules the whiche in this lyf were fulfilled of charyte grace of the holy ghost and songe louynges to god in conteÌ„placion of hym wyth wonderfull swetnes heuenly sauour Thise soules for they had moost charyte grace of the holy ghost shall haue hyest mede in the blysse of heuen for thyse arn called goddis derlynges Other soules that ar not disposid to conteÌ„placoÌ„n of god ne had not the fulhede of charyte as apostles marters had in the begynnyng of holy chirche shal haue lower mede in the blysse of heuen for thise arne called goddis frendes Thus calleth oure lorde in holy writte chosen soules sayeng thus Comedite amici et inebriamini caâ—issimi My frendes ete ye my derlynges be ye dronken As yf our lorde sayd thus ye that arne my trendes for ye kept my coÌ„mauÌ„dementes sette my loue before the loue of y e worlde loued me more thaÌ„ ony erthly thyng 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 fulfilled my couÌ„ceylles and ouer that ye loued oonly enteerly with al the myghtes of your soule breÌ„ned in my loue with ghostly delite as dyden principally the apostles marters and all other soules that myghte by grace come to the yeft of perfeccoÌ„n ye shal be made droÌ„ken wyth the hyest fresshest wyne in my celler that is the souereyne Ioye of loue in heuen ¶ That a man sholde be besye to reken ayen his worthynes and refourme ayen in hym the ymage of the Trinyte Caplm xlv NEuertheles though this be soth of the endles merci of god vnto the to me to al mankiÌ„de we shal not therfore in trust of this be y e more recheles wylfully in our lyuinge but the more besye for to pleyse hym namly now sythen we are restored ayen in hope by the passion of our lord to the dignyte the blysse whiche we had lost by adams synÌ„e And though we myght neuer gete it fully here yet we shold desire that we myght recouer here lyuynge a fygure a lyknes of y e dignytee that our soule myght be refourmed as it were in a shadowe by grace to the ymage of the trynite whiche we had by kynde· and after shall haue fully in blysse for that is the lyfe whiche is very contemplatyf vnto begynne here in that felynge of loue ghostly knowyng of god by openynge of the ghostly eye whyche shal neuer be lost ne be taken away but y e same shall be fulfylled otherwyse in y e blysse of heuen This behyght our lorde to mary mawdeleyne whiche was contemplatif and sayd thê° of her Maria optimaÌ„ parteÌ„ elegit que noÌ„ auferetur ab ea· That mary had chose the better partye that is the loue of god in contemplacoÌ„n for it shall neuer be take awaye fro her I saye not that thou maye her liuyng recouer soo hole ne soo perfyte clenÌ„es Innocence knowyng louinge of god as thou hadest first ne as thou shalt haue ne y u may not escape all y e wretchydnes paynes of synÌ„e ne thou liuynge in dedely flesshe maye destroye quenche all hooly the false vayne loue in thyselfe ne flee all venyall synnes that they ne wyll but yf they be stopped by grete feruour of charyte sprynge out of thyn hert as water dooth fro a stynkyng well But I wold that yf thou might not fully quenche it that y u might somwhat sleke it and come to the cleÌ„nes of soule as nere as thou mayst For our lorde behiÈte the chyldren of Israel whaÌ„ he ladde hem in to the londe of byhest And in fygure of hem to all crysten men thus Omne quod calcauerit pes tuus tuuÌ„ erit That is to saye Al 's moche londe as thou myghte trede vpon with thy fote of very desyre soo here moche shall thou haue in the londe of byhest that is in the blysse of heueÌ„ whan thou comyst thider ¶ How Ihesu shall be soughte desyred fouÌ„de ca xlvi SEke thenne that thou hast lost that thou myghte fynde it well I wote who soo myght ones haue an inwarde syghte a lityll of that dignytee and that ghostly fayrnes whyche a soule had by kynde and shall haue by grace he sholde lothe and dispise in his hert all the blysse the likyng and the fayrnes of this worlde as the stenche of a carion and he shal neuer haue wyll for to doo other dede nyghte daye sauynge the freelte and the bare nede of the bodily kynde but desyre mourne praye and seke how he myghte come ayen therto Neuertheles in as moche as thou hast not yet seen what it is fully For thy ghostly eye is not yet openyd I shall telle the oo worde for all in the whyche thou shalt seke desyre and fynde it for in that one worde is all that thou hast lost This worde is Ihesu I meane not this worde Ihesu paynted vpon y e walle or wrytten by lettres on the boke or fourmyd by lippes in souÌ„de of the mowthe or feyned in thy herte by traueyle of thy mynde For in this maner wyse maye a man oute of charyte fynde hym But I meane Ihesu crist
that blessid persone god and man sone of virgin mary whom this name betokenith that is all goodnes endles wysdom loue and swetnes thy Ioye thy worshyp and thyn euerlastyng blysse thy god thy lorde and thy saluacyon Thenne yf it be soo that thou felyst a grete desyre in thyn herte to Ihesu eyther by mynde of this name Ihesu or by mynde and sayenge of ony other worde or in prayer or in ony dede y t thou doost whiche desire is soo moche that it putteth oute as it were by strength al other thoughtes and desyres of the worlde of the flesshe that they maye not reste in thyne herte Thenne sechest thou well thy lorde Ihesu And whan thou felyst this desyre to god to Ihesu all is one holpen and comforted by a ghostly myghte in somoche that it is torned in to loue and affeccōn ghostly sauour and swetnes In to lyght and knowyng of sothfastnes somoche that for the tyme the poynt of thy thoughte is sette vpō noo thynge that is made Ne it felyth noo stiryng of vaynglory ne of itself nother ne none other euyll affeccōn for they mow not appere that tyme But oonly is enclosed rested softed enoynted in Ihesu thenne hast thou founde somwhat of Ihesu Not hym as he is but a shadowe of hym For the better that thou fyndest hym the more shalt thou desire hym Thenne by what maner prayer or meditacōn or occupacōn that thou maye haue grettest and clennest desyre to hym and haue moost felynge of hym by that ocupacyon thou sechest hym best and beste fyndest hym Therfore yf it come to thy mynde as it were askynge what hast thou loste and what sechest thou Lyfte vp thy mynde and the desyre of thy herte to Ihesu cryste though thou be blynde and noughte maye see of his godhede And saye that hym hast thou lost and hym wolde thou haue and noo thyng but hym to be wyth hym where he is None other ioye none other blysse in heuen ne in erth but hym And though it be soo that thou fele hym in deuocōn or in knowinge or in ony other yefte what that it be rest not there as though thou haddest fully founde Ihesu But foryete that that y u hast foūde and alway by desiryng after Ihesu more and more for to fynde hym better as though thou haddest ryght noughte founde in hym For wyte thou well what that thou felyst of hym be it neuer soo moche ye though thou were rauisshed in to the thyrde heuen wyth poul yet hast thou not founde Ihesu as he is in his Ioye Know thou or fele thou neuer soo moche of hym he is yet aboue it And therfore yf thou woll fully fynde hym as he is in the blysse of louyng cease y u neuer whyle thou lyuest ne of ghostly desyryng ¶ What profyte it is to haue the desyre of Ihesu Caplm xlvii SOthly I had leuer fele and haue a sothfaste desyre and a clene in myn herte to my lorde Ihesu cryst though I see ryght lityll of hym wyth my ghostly eye than for to haue wythout thys desyre all bodily penaunce of all men liuynge all vysions or reuelacōns of angels apperyng songes and so wnynges sauours and smelles bren̄ynges and ony likynges or bodily felynges And shortly for to saye or all the Ioye of heuen and of erthe whyche I myghte haue wythout this desire to my lorde Ihesu Dauyd the prophete felte as I saye as I vndstonde whan he sayd· thus Quid enim michi est in celo et a te quid volui super terram Lorde what thynge is to me in heuen or what wolde I wythout the aboue erthe As yf he had sayd thus Lorde Ihesu what heuenly Ioye is likynge to me wythout desyre of the whyles I am in erthe or wythoute loue of the whan I come to heuen As who saye ryght none Thenne yf thou wyll fele ony thynge of hym bodily or ghostly coueyte not but for to fele sothfastly a desyre of his grace and of his mercyful presence that the thynketh that thyn herte maye fynde none other reste in noo thynge but in hym Thus coueyted dauyd whan he sayd thus Concupiuit anima mea desiderare iustificacōnes tuas in om̄i tempore Lorde my soule coueyted the desyre of thy rightwysnes in euery tyme Seke thenne as dauyd dide desyre by desyre And yf thou maye fele by thy desyre in prayers and in meditacōns the homely presence of Ihesu cryst in thy soule bynde thyn hert fast therto that it fall not therfro And yf thou stomble· that thou maye soone fynde hym ayen ¶ Where and wyth what thyng Ihesu shall be soughte founde Caplm xliii SEke thenne Ihesu whom thou hast lost He wyll be sought and he may thenne somwhat be founden for he saith hymselfe Omnis qui querit inueniet Euery man that sechyth shal fynde The sekyng is traueylous but the fyndynge is blysfull Doo therfore after the counseylle of the wyse man yf thou wyll fynde hym Si quesieris quasi pecuniā sapienciam sicut thesaurum effoderis illam tunc intelliges timorem dn̄i scienciā inuenies If thou seke wysdom the whyche is Ihesu as syluer golde and delueste depe therafter thou shalt fynde it The behouyth for to delue depe in thyn hert for therin he is hidde and cast out full clenly all loues likynges sorowes and dredes of all erthly thynges and soo shalt thou fynde wysdom Ihesu Be thou thenne lyke to the woman of the gospell of the whyche our lorde saythe thus Que mulier habens dragmas decem c· what woman is that that hathe lost a drame that she ne wyll lighte a lantem and cast her hous vpsodowne and seche tyll she fynde it As who saye none And whan she hath founden it she calleth her frendes and saith to hem thus Makyth myrth wyth me melodie for I haue founden the drame that I had lost This drame is Ihesu that thou hast loste And yf thou wylte fynde hym lyghte vp a latern that is goddis worde as dauid sayth Lucerna pedibus meis verbū tuū Lorde thy worde to my fete is a lanterne Bithys lantern shalte thou see where he is and how thou shalte fynde hym And yf thou wylt thou maye wyth this lyght vp an other latern that is the reason of thy soule For as our lorde sayth Lucerna corporis tui est oculus tuus The laterne of thy body is thy bodily eye Right soo maye be sayd that the lantern of thy soule is reason by the whyche the soule maye see all ghostly thynges By this lantern may thou fynde Ihū and that is soth yf thou holde vp the lantern fro vndneth the busshell as our lorde sayth Nemo accendit lucernam ponit eam sub modio sed super candelabrū There is no man that lyghteth a lanterne for to sette it vnder a busshell but vpon a candelstycke That is to saye Thy reason shall not
be ouerlayd wyth erthly besynes ne vayne thoughtes erthly affeccyons but aye vpwarde aboue all vayne thought erthly thynges as moche as thou maye And yf thou doo soo thou shalt see thenne all the molle all the fylthe and smalle motes in thy hous for why he is lyghte That is to saye all flesshly loues and dredes in thy soule Not all· for as dauyd sayd Delicta quis intelliget who may know al his trespasses As who saye noo man And thou shalt cast out of thyn hert all suche synÌ„es and swepe thy soule clene wyth the besome of the drede of god and wyth the water of thyn eyen wasshe it and so shalt thou fynde thy drame Ihesu He is drame he is peny he is thyne heritage This drame wyll not be founden soo lightly as it is sayd for this werke is not of one houre ne of one daye but many dayes and yeres wyth moche swete swynke of body and traueylle of the soule And yf thou cease not but seche besily sorowe and syghe depe mourne stylly stowpe lowe tyll thyn eyen watren for anguysshe for payne for y u hast lost thy tresour IhuÌ„ at the last whan he wyll well shall thou fynde thy drame Ihesu And yf thou fynde hym as I haue sayd that is yf thou maye in clennes of conscyence fele y e homely and the peesfull presence of that blessed man Ihesu cryste as a shadowe or a glemeryng of hym Thou maye yf thou wyll calle all thy freÌ„des to the for to make myrth wyth the melodye for thou hast founden the â–ª drame Ihesu ¶ Where Ihesu is loste and founden ayen thorugh his mercy Caplm xlix SEe now thenÌ„e the curtesye the mercy of IhuÌ„ y u hast loste hym but where Sothly in thy hous that is in thy sowle That is to saye yf thou haddest lost all the reason of thy soule by the fyrste synne thy soule sholde neuer haue founde hym ayen but he lefte to the thy reason and soo he is in thy soule and neuer shall be lost oute of it Neuertheles thou arte neuer the nerer to hym tyll thou haue founde hym He is in the though he be lost fro the But thou arte not in hym tyll thou haue fouÌ„de hym Thenne was this his mercy that he wold suffre hym to be loste oonly where he maye be founde It nedeth not to renne to Rome ne to Iherusalem for to seche hym there but tourne thy thoughte in to thyne owne soule where he is hydde as the prophete sayth Vere tu es deus absconditus Sothly lorde thou art an hydde god seche hym there Thus sayth hymself in the gospell Simile est regnuÌ„ celorum thesauro abscondito in agro quem qui inuenit homo abscondit pre gaudio illiê° vadit· vendit vniuersa que habet et emit agrum illuÌ„ The kyngdom of heuen is likened to a tresoure hyd in the felde the whiche whan a man fyndeth for Ioye of it he gooth and selleth alle that he hathe and byeth the felde Ihesu is tresour hydde in thy soule Thenne yf thou myghte fynde hym in thy soule and thy soule in hym I am syker for Ioye of it thou wolde yeue the likyng of all erthly thyng for to haue it Ihesu slepith in thy herte ghostly· as he dyde somtyme bodily whan he was in the shyppe wyth his discyples But they for drede of perysshynge wakened hym and soone after he saued hem fro tempeste Doo thou soo styre hym by prayer and wake hym wyth grete cryenge of desyre and he shall soone ryse and helpe the ¶ What letteth a man to here and see Ihesu wythin him selfe Caplm L. NEuertheles I hope better that thou slepest ofter to him than he dooth to the For he callyth the full ofte wyth hys swete pryue voys styreth thyn hert full stylly y t thou sholdest leue all other Ianglyng of al other vanitees in thy soule and oonly take kepe of hym for to here hym speke Thus sayth Dauyd of our lorde Audi filia vide et inclina aurem tuam obliuiscere populum tuum domum patris tui My doughter here and see and bowe thyne ere to me and foryete the folke of thy worldly thoughtes and the housse of thy flesshly and kyndely affeccyons Loo here maye thou see how our lorde callyth the and all other whyche wyile herken to hym what lettyth the thenÌ„e that thou may nother see him ne here hym Sothly there is soo moche dynne and cryenge in thyne herte of vayne thoughtes and flesshly desyres that y u maye nother here hym ne see hym Therfore put awaye vnrestfull dynne and breke the loue of synne of vanytee and brynge in to thyne herte loue of vertues and full charyte and thenne shalt thou here thy lorde speke to the ¶ That mekenes and charyte ben the specyall lyuerey of Ihesu thrugh the whyche mannes soule is refourmed to the lyknes of hym Caplm li. AS longe as Ihesu fyndeth not his ymage refourmed in the. he is strauÌ„ge and the ferther fro the For thy shape the for to be arayed in his liknes that is in mekenes and charyte the whiche arn his lyuereys And thenne wyll he homelyche knowe the and shewe to the his pryuetees Thus sayd he hymself to his disciples Qui diligit me diligetur a patre meo et manifestabo ei meipÌ„m who soo loueth me he shall be loued of my fader and I shal shew myself vnto him There is noo vertue ne noo werke that thou maye doo that maye make the lyke to our lorde wythoute mekenes and charyte for thyse two arn specyally to god moost leyf And that semyth well in the gospell where our lorde spekyth of mekenes thus Discite a me quia mitis sum humilis corde Lerne of me he sayd not for to goo bare fote ne for to goo in to Deserte and there for to fast fourty dayes ne yet also for to chese you dyscyples But lerne of me mekenes for I yf y u drewe in to thyself thy hert thou sholdest not fynde noughte but thou sholdest fynde Ihesu Not oonly the naked mynde of this name but thou sholdest tynde Ihesu cryst in conscieÌ„ce redely techyng the Thou sholdest fynde lyght of vnderstondyng and noo derknes of vncuÌ„nyng Thou sholdest fynde loue likyng of hym and noo payne of bitternes heuynes But for thou arte not refourmed therfore whan thy soule cometh in fro all bodily thynges and fyndeth nought but derkenes heuynes hym thynketh an hundred wynter to he be oute ayen by some bodily delite or vayn thought and that is no wonder For who soo comyth home vntill his hous and fyndeth noo thyng therin but stynke smoke and a chidyng wyf he wolde soone renne out of it Right soo thy soule whan it tyndeth noo comforte in it self but blacke smoke of ghostly blyndnes and grete chidyng of flesshly thoughtes cryeng vp on the that
worldly thynges but a worldly man hath not so and therfore he is exscused though he stryue and pursue for his goodes by lawfull wayes for to haue hem ayen But now sayest thou that the behoueth for to haue thy necessaryes of suche thynges as longen to the as well as a worldly man I graunte well therto but thou sholde not loue it for it self ne likyng haue in the holdyng ne in y e kepyng ne sorowe ne heuynesse fele in the lesyng or in y e withdrawyng of it For as saynt gregory sayth Asmoche sorow as thou hast in lesyng of a thing so moche loue haddest thou in the kepyng And therfore yf thyn herte were made hoole thou haddest sothfastly felt desire of ghostly thynges and had there wyth all a syghte of the leest ghostly thynge that is all y e loue the likyng of ony erthly thynge thou sholdest sette it at noughte it sholde not cleue vpon the For to loue and for to haue more than the nedeth skylfully oonly for luste likynge it is a grete defawte Also for to fetchen thi loue vpon y e thinge that the nedeth for it selfe it is defawte but not soo grete But for to haue vsen that thyng that the nedeth wythouteÌ„ loue of it more than kynde or nede asketh wythouteÌ„ whiche the thyng maye not be vsed it is noo defawte â—othli in this poynte as I trowe many that haue the state and the lyknesse of pouertee arn moche letted hyndered fro the loue of god I ne accuse noo man ne noo state reproue for in eche astate some arn good and some arn other But one thyng I saye to euery man or woman that hath taken the state of wylfull pouerte whether he be religyous or seculer or what degree he be in as longe as his loue his affeccyon is bounden and fastened as it were glewed wyth y e loue of ony erthly thing that he hath or wolde haue he may not haue ne fele sothfastly the clene loue and the clere syghte of ghostly thynges For saynt Austyn sayd to our lorde thus Lorde he loueth the but lytill y e louyth ony thynge wyth the that he loueth not for the For y e more loue and couetyse of ony erthly thynge is wyth the the lesse is the loue of god in thyn herte For though it be so that this loue of erthly thyng putteth hem not oute of charite but yf it be soo moche that it strangle the loue of god and of her euen crysten sothely it hyndreth hem and letteth hem fro the feruour of charyte also fro that speciall mede whiche they shold haue in the blisse of heuen for perfite pouerte and that is a grete losse yf they myghte see it For who soo myght know ghostly mede how good how precyous and how worthy it is for it is aye lastynge he wolde not for the loue of all erthly Ioye or hauour of all erthly thyng yf he myghte haue it wythouteÌ„ synÌ„e lette ne lesse the lest mede of the blysse of heueÌ„ whiche he myghte haue yf that he wold I speke ferther than I doo But I praye the doo thus as I saye by y e grace of god if thou maye or ony other man who soo wyll For that were a comforte to my herte that yf I maye not haue it in myself as I saye that I myghte haue it in the Or in ony other creature whiche hath receyued more plente of his grace than I But see now thenne syth couetyse in the naked grounde letteth a man or a woman soo moche fro the ghostly felyng of the loue of god how moche more thenÌ„e it letteth combreth worldly men wymÌ„en the whiche by all her wyttes bodily besynes nyghte daye studye and traueyle how they myghte gete ryches and plente of worldly good They can none other delyte haue but in worldly thinges ne they wyll not for they seche it not I say no more of hem at this tyme for in this wrytyng I speke not to hem But this I saye yf they myghte see and wolde see what they doo they sholde not doo soo ¶ How a man shall knowe whan he synneth not in etynge drynkyng and whan he synneth venyally and whan dedely Caplm lxxii YEt maye thou see more in this ymage though it be derke and that is flesshli loue to thiself in glotenye accidie and lecherye Thise flesshly likynges maken a man full bestly and ferre fro the inly sauour of the loue of god and fro y e clere syghte of ghostly thynges But now sayest thou Syth the behoueth nedelynges ete drynke and slepe and that may thou not doo wythouten likyng therfore the thynkyth this lykynge is noo synne As vnto this I saye that yf thou kepe in etynge or drynkynge and in other nedefull thynges of thy body mesure in thy nede and thou receyuest noo more likynge than kynde askyth And alle this thou doost for ghostely delite whiche thou felyst in thy soule I grauÌ„te y e forsothe that thou thenne synnest ryght nought therin for thenne can thou well ete slepe Sothly and wythouten doubte I am full ferre fro that knowyng and ferd fro the werchynge For to ete I haue by kynde but to cuÌ„ne ete I maye not but by the grace of god Saynt poul had by grace this cunnyng as he sayth hymself thê° Vbique in oiÌ„bus institutus suÌ„ scio saciari esurire habuÌ„ dare penuriaÌ„ pati OiÌ„a possuÌ„ in eo qui me coÌ„fortat I am enformed kenned in all thynges For I can huÌ„ger I can ete I can wyth plente and I can wyth pouerte I maye all in hym that strenghthith me Saynt austyn sayd tyll our lorde thus Lorde thou hast teched me that I sholde take mete as a medicine HuÌ„ger is a syknes of kynde and mete is a medicyne ther to Therfore the likyng that comyth wyth all in asmoche as it is kyndly nedfull it is noo synÌ„e but whan it passith into lust into wylfull likyng thenÌ„e it is synne And therfore therÌ„ lyeth all the maystrye for to cuÌ„ne departe wysely nede fro luste wylfull likyng they are soo knytte togyder and that one comyth wyth that other so that it is harde for to receyue that one as the nede repreue that other as wylfull luste the whiche ofte comyth vnd colour of nede Neuerthelesse syth it is soo y t nede is the grouÌ„de of this â–ª and that nede is noo synne for be a man neuer soo holy hym behouyth to ete drynke and slepe therfore the luste the likynge that comyth vnd the colour of this nede passyth this nede is the lesse synÌ„e For a man synneth not dedely comynly in glotenye but yf he be encombred wyth other dedely synnes beforn done thenÌ„e may he the lyght lyer synne dedely in this For it is soth he that chesyth luste lykynge of his flesshe delytes in welfare of mete or
drynke as full reste of his herte that he wolde neuer haue other lyffe ne other blysse but lyue euer in suche lust of his flesshe yf he myght it is no dowte but y â— he synÌ„eth dedely for he loueth his flesshe more than god But he that lyeth in dedely synne of pryde or enuye or suche other he is soo blynded bi the deuill y â— for the tyme he hath no power of his free wyll and therfore he may not well ayenstoÌ„de flesshly likynges whan they come but falleth down wylfully to hem as a best dooth to karyon And in asmoche as he hath no generall wyll before to god principally by cause that he is in dedely synÌ„e therfore y e lust of glotenye the whiche he falleth in lyghtly is to hym dedely synne for he makith none ayeÌ„stondyng generall ne specyall But a nother man or woman whiche in grace or charite hath alway a good generall wyll to god in his soule wheder he slepe or wake ete or drynke or what good dede y t he dooth soo that it be not euyll in itself by the whiche wylle desire he chesyth god aboue all thyng hath leuer forbere all thyng of the worlde than wrathe his god for loue of him This wyll though it be but generall it is of soo grete vertue bi the grace of our lorde IhuÌ„ that yf he falle by freelte in lust in likyng of mete of drynke or of suche other siknes either by excesse of tomoche etyng or to often or to gredely or to lustly delicatly or tosone in vntyme it saueth hym kepith hym fro dedely synÌ„e And this is soth aslonge as he is in charite by other dedes kepyth his generall wyll to all that he dooth and namly yf he knowe amoÌ„ge his owne wretchidnes crye after mercy and be in purpose specyally to ayeÌ„stonde suche fleshly lustes for our lord is good mercyfull thise venyall synÌ„es of glotenye he foryeuyth ryght sone vnto a meke soule For the stiryng the likyng of glotenye in asmoche as they are hardest for to flee bi cause of nede of y e bodily kynde amoÌ„ge all other synÌ„es are moost exscuable leest perillous And therfore thou shalt not ryse ayenst the grouÌ„de of this synÌ„e as y u shalt ayenst all other synÌ„es for y e grounde of this synne is oonly nede whiche maye not be escaped but yf thou wylt doo worse as slee y e nede as many foles done whyche sholden slee the theyf and spare the true man That is to saye They sholden slee vnskylfull luste the wilfull likyng and spare and kepe the bodily kynde and thei doo not soo But ayeÌ„st all other synÌ„es thou shalt aryse for to destroye not oonly dedely synnes and the grete venyals but also ayenst the grounde of hem as moche as thou mayst See by this skylle Thou maye not lyue wythout mete and drynke but thou may lyue wythout lecherye yf thou wyll neuer but the better And therfore thou shalt not flee onÌ„ly the dede of it whiche is dedely synne but also wylfull likyng of it in thyne herte withouten dede whiche is venyall synÌ„e somtyme it is dely but also thou shalt traueyle ayenst the grouÌ„de of it for to destroye the felyng the risyng of flesshly stiryng ¶ How the grouÌ„de of lecherie shold be destroyed with ghostli traueyle wyth bodily Caplm lxxiii BVt this traueyle ayenst the grouÌ„de of lecherie shal be goostly as by prayers ghostly vertues and not by bodily penauÌ„ce For wyte thou well that yf thou fast wake scourge thyselfe and doo all that thou can thou shalt neuer haue y e clennes the chastite wythout the yefte of god the garce of mekenes Thou sholdest sooner slee thyselfe than thou sholdeste slee flesshly stirynges felynges of lust lecherie either in thyn herte or in thy flesshe by ony bodily penauÌ„ce But by the grace of Ihesu in a meke soule the grouÌ„de maye be moche stopped destroyed and the sprynge maye be moche dryed And that is very chastite in body in soule On the same manere may be said of pride of couetise and of suche other for thou myghte lyue yf thou were not prowde ne couetous And therfore thou shalt destroye all the felynges of hem asmoche as y u maye But in glotenye thou shalt ryse smyte awaye the vnskylfull stirynges and saue the grounde hole ¶ That a man sholde be besye to put awaye all stirynges of synne but more besye of ghostly synnes than of bodily Caplm lxxiiii ANd therfore he that ryseth ayenst the felyng of flesshly likynge in mete and drynke more fully and more shaâ—ply than of pryde or couetyse whyche for they semen fayr aren not lyghtely reproued Or of Enuye or of Lecherye I saye that he is halfe blynde for he seeth not yet ghostly vnclennes As of pryde and enuye how fowle it is in goddis siÈte I hope yf a man myght see wyth his eye ghostly how foule pryde and couetyse arne in the syghte of god and how contrarye to hym He sholde more loth a styryng of pryde and the vayne lykynge of it And also he sholde the more agryse and ryse ayenst that euyll wyll of enuye or yre to his euen crysten than many a styryng or lykyng eyther of glotenye or of lecherye Neuertheles all men wenen not soo For comynly men arn more eschewe for to fele a styryng of flesshly synne and haue for it more sorowe and heuynesse than for the grete likynges in vayne glory or in other ghostly synnes But they arn not wise For yf they wyll vnderstonde holy writte doctours sawes therof they sholden fynde as I saye whiche I ne maye ne wyll reherse now I wyll not exscuse hem that falleÌ„ in likynges of glotenye and lecherye that they synne not For I wote well that all the spyces of hem arn synne more or lesse after the mesure of the luste of the synne and other lykynges wyth wylfull cyrcumstaunces But I wolde that thou knewe and charged all ylke a synne as it is more the more as arn ghostli synÌ„es lesse the lesse arn as flesshly synnes And yet shall thou neuertheles hate and flee all both bodily ghostly vpon thy myghte For wyte thou wel that flesshly desires and vnskylfull likynges in mete drynke Or ony likynges that longen to the body passynge resonable nede though thei ben not alwaye grete synnes to hym that is in charyte neuerthelesse to a soule that desyreth clennes and ghostly felyng of god they arn full heuy paynfull and bitter and moche for to eschewe For the spiryte maye not fele his kyndly sauour w t in tyll the flesshe haue loste his bestly sauour wythouten ¶ That huÌ„ger and other bodily paynes letteth moche goostly werchynge Caplm lxxv· ANd therfore yf thou wolt come to clennes of herte the behouyth ayenstonde vnskylfull stiryng of flesshly desyres But ayenst the grounde thou shalt not ryse as
I haue sayde before For the grounde of it is nede as kyndely huÌ„ger whiche thou shal nedelynges fele and tent therto in tyme and helpe thyself ayenst it by medicyne of mete as thou woldest helpe thiself resonable ayenst a bodily syknes that thou myght more freely serue god bothe bodily ghostly For wyte thou well what man or woman that shall be occupyed ghostly in thoughtes vnskylfull payne or hunger wylfully taken or bodily syknes in the stomake or in the hede or in other partye of the body for the defawte of gode rulyng of hymself by tomoche fastyng or by ony other wyse shall moche lette the spiryte and moche hynder hym fro the knowyng beholdynge of ghostly thynges but yf he haue the more grace For thoughe it be soo that bodily payne either of penaunce or of syknesse or elles bodily occupacyon somtyme letteth not the feruour of loue to god in deuocyon but ofte encreasyth it Neuertheles I hope that it lettith the feruour of loue in contemplacoÌ„n the whyche maye not be hadde ne felyd sadly but in reste of body of soule ¶ What Remedye a man shall vse ayenst defawte made in etynge or drynkyng Caplm lxxvi FOr thy dooâ— thou skylfully that longeth to the and kepe thy bodily kynde vpon reison and suffre god thenne sende what he wyll hele or syknesse take it gladly and grutche not ayeÌ„st god wylfully Do thou as I saye take thy mete as it commyth And ordeyne for it yf nede be vppon reason And take it gladly as for nede But be wel waar of lust that commyth wyth nede â—schewe to moche as well as to lityll And soo whan thou haste done and thenne it commyth to thy mynde the bytynge of conscyence that thou haste eten tomoche And soo thenne begynnest for to tary the and drawe to ouer moche byttyrnesse Lyfte vp the desyre of thyne herte to thy good lorde Ihesu and know thyself for a wretche and a beste and aske hym forgyuenesse and saye that thou wylte amende it and truste of forgyuenesse Leue of thenne and tarye noo lenger wyth all ne stryue not moche as thou woldest destroye it vtterly for it is not worthe for to doo soo Thou shalte neuer brynge it soo abowte but redily ordeyne the redi to some other occupacyon bodily or ghostly after thou felyst the disposyd that thou myghtest more profyte in other vertues as mekenesse and charyte For wyte thou well he that hathe in his desyre in his traueylle none other rewarde to none other thynge but to mekenes and charytee aye cryenge after hem how he myght haue hem he shal in that desyre werchynge folowand after profyte and wexe in all other vertues as in chastyte abstynence and suche other yf he haue but lityll rewarde in hem in a yere more than he sholde wythouten thys desire profyte in seuen yf he stryue wyth glotenye lechery and suche other contynuelly and bete hymselfe wyth scourges eche daye fro morow to euensong tyme ¶ That thorough by desyre and traueyle for mekenesse charytee a man comyth sooner to other vertues than by traueyle in hemself Caplm lxxvii GEte to the thenne mekenes and charytee And yf thou wolte traueyle swynke besily for to haue hem y u shalt haue ynough for to doo in getyng of hem And yf y u may gete hem they shall rule the mesure the full pryuely how thow shalt ete and how thou shalt drynke and socour all thy bodyly nede that there shall noo man wyte it but yf thou wolte that shal not be in perplexite ne in yre ne in anguysshÌ„nes and heuines ne in lustes ne in likynges but in pees of glad coÌ„scieÌ„ce w c a sad restfulnes I speke ferder thaÌ„ I thouÈt to haue spokeÌ„ in this materÌ„ but netheles do yf y u may as I the saye I hope god shal make al wel bi this y t I haue said may y u somdel see in this ymage of synne how moche it letteth the The gospell sayth how Abraham spake to the ryche man that was beryed in hell on this wyse Chaos magnum inter nos vos firmatum est vt hii qui voluÌ„t transire ad vos non possuÌ„t nec huc transmeare There is a grete chaos that it to sayen a thycke derknesse betwene vs the that we mowe not come to the ne thou tyll vs This derke ymage in thy soule and min also maye be called a grete chaos that is a grete derknes for it letteth vs that we mow not come to abraham whiche is Ihesu and it lettyth hym that he woll not come to vs â–ª ¶ Of the derknes of the ymage of synne And what comyth in by the wyndowes therof Caplm lxxviii LIfte vp thy lanterne and see in this ymage fyue wyndowes by the whiche synne comyth in to thy soule as y e prophete sayth Mors ingreditur per fenestras nostras Deth comyth in by our wyndowes Thise wyndowes arn the fyue wittes by the whiche thy soule gooth out fro by hymself sechyth his delyte and his fedynge in erthely thynges ayenst hys owne kynde As by the eye for to see curyous and fayre thynges and soo of other wyttes By the vnskylful vsyng of thise wyttes in to vanyte wilfully thy soule is moche letted fro ghostly wyttes wythin and therfore the behoueth stoppeÌ„ thise wyndowes or spere hem but oonly whan nede asketh for to open hem ¶ That the soule for defawte of knowynge of it self gooth onte by fyue wyndowes to seche outwarde likynge Caplm lxxix ANd that were lityll maystry to the yf thou myghtest ones see thy soule by clere vnderstondyng what it is and how fayr it is in his owne kynde Ne it were that it is soo ouerlayed wyth a blacke mantell of this foule ymage but for y u knowist it not therfore y u leuest the inly sighte of thiself sechest thy mete forth withouteÌ„ as a best vnresonable thê° saith lorde manassyng to a chosen soule in holy writte Si ignoraste o pulcra inter mulieres egredere abi post vestigia greguÌ„ sodalium tuorum et pasce edos tuos Thou fayre amonge wymmen yf thou knowe not thyselfe goo oute and walke after the steppes of the flocke of thy felowes and fede thy gete it is thê° moche for to say Thou soule fayr by kynde made to the lyknesse of god freel as a woman in the body foâ— y e fyrste synne by cause that thou knowest not thyselfe that angels foode sholde be thy delyces wythin Therfore thou goost oute by thy bodily wyttes and sechest thy mete and thy likynge as a beste of the flocke that is as one repreuyd and therewyth thou fedest thy thoughtes and thyn affeccyons whiche arn vnclene as gotes It is a shame to the for to doo soo ¶ That a soule shold not begge without forth but with in of Ihesu that it nedeth Caplm lxxx ANd therfore tourne home ayen in thyself
vppe thy frende whyche is Ihesu by deuoute prayer and meditacoÌ„n Here hast thou herde the membres of this ymage ¶ Wherof the ymage of Ihesu is made and wherof the ymage of synne and how we ben passyng forthe in the ymage of synne Caplm lxxxvi THis is not the ymage of Ihesu but it is liker an ymage of the deuyll For the ymage of Ihesu is made of vertues wyth mekenes perfyte loue charyte but this is of false flesshly loue to thyself wyth al thyse membres festuyd therto This ymage berest thou euery man what that he be vntyll by grace of Ihesu it be somdele destroyed broken downe Thus it semyth that dauyd sayth in the sawter boke VeruÌ„p tamen in ymagine pertransit homo sed et frustra conturbat This is for to saye Though it be soo that a man were made in the begynÌ„yng to the ymage of god stable stedfast neuerthelesse by cause of synÌ„e he forthpassith liuyng in this worlde in this ymage of synne· bi the whiche he is vnstable trowbled in vayne Also saynt poul spekyth of this ymage thus Sicut portauimê° ymagineÌ„ terreni hominis sic portemê° ymagineÌ„ celestis That is to saye If we wol come to the loue of god as we haue here before borne y e ymage of the erthly maÌ„ fyrst adam that is the ymage of synÌ„e Right soo now lete vs bere the ymage of the heuenly man Ihesu whiche is the ymage of vertues ¶ How we sholde crucifye this ymage of synne and quycken the ymage of Ihesu Caplm lxxxvii WHat shall thou thenÌ„e doo wyth this ymage I answere the by a worde y u the Iewes sayd to pylat of cryste Crucifige euÌ„ Take thou this body of synne doo hym on y e crosse That is for to saye Breke down this ymage slee the false loue of synne in thyself as cristis body was slayne for our synne our trespaas Right soo the behouyth yf thou wolte be like to cryste slee thy bodily likynge and flesshely lustes in thyselfe Thus sayd saynt poul Qui autem cristi sunt cameÌ„ suam crucifixerunt cum viciis concupiscenciis Thise that arn cristis folowers hath crucifyed and slayne her flesshe that is the ymage of synne wyth all the lustes the vnskylfull lykynges of it Slee thenne and breke downe pryde and set vp mekenesse Also breke downe yre enuye and reyse vp loue charyte to thyn euen crysten Also in stede of couetyse pouertee in spiryte In stede of accidye feruour in deuocyon wyth glad redynes to all good dedes And in the stede of glotenye lecherye sobirte chastyte in body in soule This coÌ„sydered saynte poul whan he said thus Deponentes veterem homineÌ„ cuÌ„ suis actibus qui corruÌ„pitur scdm desideria erroris et induite nouuÌ„ homineÌ„ qui scdm deum creatus est in sanctitate iusticia ye shall put down the olde man that is the ymage of sinne of the olde adam wyth all his membres for he is rotin in desyres of errour and ye shal shape you clothe you in a new man whiche is the ymage of god by holynes ryghtwysnes and ful hede of vertues who shall helpe the. breke down this ymage Sothly thy lorde Ihesu In the vertue in the name of hym shall thou breke downe this mawmente of synne Praye hym besily and desyre and he shall helpe the ¶ What profyte comyth of kepyng of the herte And how moche the soule is what it louyth Caplm lxxxviii GAder thenne thyn herte togyder and doo after the couÌ„seyl of the wyse man whan he sayth thê° OmÌ„i custodia serua cor tuuÌ„ qmÌ„ ex ipÌ„o vita procedit with all thy besynes kepe thyn herte· for oute of it comyth lyfe And that is soth whan it is well kepte For thenne wyse thoughtes clene affeccyons and brennyng desyres of vertues of charyte and of the blisse of heuen comen oute of it and makith the soule to lyue a blessed lyf Also on the contrary wyse yf it be not kepte thenne as our lorde sayth in the gospel De corde exiuÌ„t cogitaciones male que coinquinant hominem Euyll thoughtes and vnclene affeccyons comen oute of the herte the whiche defoulen man as oure lorde sayth They eyther benymme the lyfe of the soule by dedely synne Or elles they feble the soule and maken it syke yf they ben venyall For what is a man but his thoughtes and his loues Thyse maken a man oonly good or badde As moche as thou louest god and thyn euen crysten and knowyst hym soo moche is thy soule And yf thou lityll loue hym lityll is thy soule yf thou nouhgt loue hym nougte 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 vpon thou thynkest For where the loue is there is the eye and where the likynge is there is moost the herte thynkynge If thou loue moche god the likyth for to thynke moche vpon hym And yf thou loue lityll thenne lityll thou thynkest vpon hym Rule well thy thoughtes and thyn affeccoÌ„ns and thenne arte thou vertuous ¶ How the ymage of synne shall be broken downe Caplm lxxxix BEgynne thenne on and breke this ymage whan thou hast Inwardely bethoughte the of thyselfe and of thy wretchydnesse as I haue sayd how prowde how vayne and how enuyous how malencolyous how couetous how flesshly and how full of corrupcyon Also how lityll knowyng felyng or sauour thou haast of god and of ghostly thynges How wyse how quicke and how moche sauour thou hast in erthly thynges And shortly that the thynketh the also full of synne as the hyde is full of flesshe Be thou not to moche adradde though thou thynke soo of thyselfe And whan thou hast doon thus lyft vp thenne the desyre of thy herte to thy lorde Ihesu and praye hym of helpe Erye to hym by grete desyres and syghinges that he wyll helpe the to bere this grete bourden of this ymage or elles that he wyll breke it Thynke also suche a shame it is for the to be fedde wyth swynes mete of flesshly sauours that sholdest fele a ghostly sauour of heueÌ„ly Ioye If thou doo thus thenne begynnest thou for to aryse ayenste the hole grounde of synne in the as I haue sayd And it maye soo be that thou shalt fele payn and sorow for thou shalt vnderstonde that there maye noo soule lyue wythout grete payne but yf he haue reste and delyte eyther in his creatour or in a creature Thenne whan thou rysest ayenst thyself by a feruente desyre for to fele of thy lorde Ihesu and for to draew out thy loue fro al bodyly thynges and fro reste in thy bodily felynge in soo moche that thou arte encombred of thiselfe And the thynketh that all creatures ryseÌ„ ayenst the and all thynges whiche thou haddest delyte in before tourneth
Some man in the begynnyng But the sadde felyng of it shall he not haue for cryst is the doore and he is porter and wythouten his leue his lyuereye maye there noo man come in as he sayth hymselfe Nemo venit ad patrē nisi per me Noo man comyth to the fader but by me That is for to saye Noo man maye come to the contemplacyon of the godhede but he be fyrste refourmed by fulnesse of mekenesse and charyte to the kycknesse of Ihesu in his manhede ¶ The cause why this boke was made And how she sholde haue her in redynge therof that it was made to Caplm lxxxxiii LOo I haue tolde the a lityll as me thynketh fyrste of cōtemplatyf lyf what it is and sithen of the wayes whyche by grace leden therto noughte for I haue it in felyng and in werchyng as I haue it in sayeng Neuerthelesse I wolde bi thyse wordes suche as they aren fyrste styre myne owne necligence for to doo better than I haue done And also my purpoos is for to styre the or ony other man or woman that hathe taken the state of lyfe contemplatyf for to traueyle more besily and more mekely in that maner of lyfe by suche symple wordes as god hath gyue me grace for to saye And therfore yf ony worde be therin that styreth the or comforteth the more to the loue of god thanke god for it is his gyfte and not of the worde And yf it cōforte the not or elles thou takest it not redely studie not tolonge theraboute but laye it besyde the tyll a nother tyme and yeue the to thy prayer or to other ocupacōn Take it as it woll come and not all at ones Also thise wordes that I write take hem not to streytly but there that the thynkith by gode auysement that I speke to shortly eyther for lackynge of englysshe or wantyng of reason I praye the amende it oonly where nede is Also thyse wordes that I wryte to the they longen not all to a man that hath actyf life but to the or to ony other whiche hath the state of lyfe contemplatyf ¶ THE grace of our Lorde Ihesu Cryste be wyth the AMEN ¶ Here begynnen the chapytours of the ii boke ¶ That a man is the ymage of god after the soule and not after the body Caplm primum How it nedeth to mankynde that oonly thorough the passion of cryst sholde be restored and refourmed that was forshape by the firste synne Caplm scdm That the Iewes and paynems and also fals crysten men bē not refourmed effetually thorough the vertue of the passion for her owne defawte Caplm iii. Of two manere of refourmynges of this ymage one in fulnes a nother in fayth Caplm iiii That refourmyng in partye is in two maners one in fayth a nother in felynge Caplm v. That thorugh the sacrament of baptym that is grounded in the passyon of cryste this ymage is refourmed fro origynall synne Caplm vi That thorugh the sacrament of penaūce that stondeth in contricōn confessyon satisfaccōn this ymage is refourmed fro actuall synne Caplm vii How in the sacrament of baptym of penaunce thorough a pryue vnperceyuable werchyng of the holy ghost this ymage is refourmed though it be not seen ne felte Caplm viii That we sholde byleue stedfastly refourmyng of this ymage yf our conscyence wytnesse to vs a full forsakyng of synne a true tournyng of our wyll to gode liuyng Caplm ix· That all the soules that lyuen mekely in y e fayth of holy chirche and haue her fayth quyckened in loue and charyte ben refourmed by this sacrament though it be soo that they maye not fele the specyall gyfte of deuocyon or of ghoostly felynge Cap̄lm x. That soules refourmed neden euer to fyghte and to stryue strongly ayenst the stirynges of synne whyle they lyuen here And how a soule maye knowe whan it assentyth to stiryng and whan not Caplm xi That this ymage is bothe fayr and foule whyle it is in this lyfe here though it be refourmed· and of dyuersyte of felynges pryuely had bytwene thyse soules that ben refourmed other that ben not Caplm xii Of thre manere of men of the whiche some ben not refourmed and some ben refourmed on̄ly in fayth and some in fayth and in felynge Caplm xiii How men that ben in synne forshape hemself into dyuers bestes lyknes they ben callyd the louers of this worlde xiiii How louers of this world vnablen hem in diuers maners to the refourmyng of her owne soule Caplm xv A lityll counceylle how louers of this worlde sholden doo yf they will be refourmed in her owne soule byfore her partyng hens Caplm xvi That refourmyng in fayth and in felyng maye not sodenly begoten but by grace and moche bodily ghostly traueyle in lengthe of tyme Caplm xvii The cause why soo fewe soules in rewarde of the multitude of other comyth to this reformyng in fayth in felyng xviii An other cause also of the same and how wilfull bodily customes indiscretly rewarded vsed somtyme hyndreth soules fro felyng of more grace Caplm xix How that wythout moche bodily ghostly besynesse wythoute moche grace and mekenesse soules maye not be refourmed in felyng ne be kepte therin after they come therto xx An entree how a soule shall haue her in meanynge and werchynge that woll come to this refourmynge by ensample of a pylgryme goynge to Iherusalem And of two manere of mekenesse Caplm xxi Of taryenges temptacyons that soules felen by her ghostly enmyes in her ghostly knowyng and gooyng to Iherusalem and of remedyes ayenst hem Caplm xxii Of a generall remedie ayenst wicked stirynges and paynful taryenges that fallen to her hertes of the flesshe of the worlde and of the fende Cap̄lm xxiii Of an euyll daye and a good nyghte what it meanyth and how the loue of the worlde is lykned to an euyll day and the loue of god to a good nyghte Caplm xxiiii How that the desyre of Ihesu felte in this lyghtsome derknes sleeth all stirynges of synne and ableth the soule to perceyue ghostly lyghtnynges fro the heuenly Iherusalem that is Ihesu Caplm xxv How a man shall knowe fals illumynacyons feyned by the fende fro the true lyghte of knowyng that comyth out of ihesu and by what tokens Caplm xxvi How grete profyte it is to the soule to be broughte thorough grace in to lyghtsome derkenesse and how a man shall dispose hym yf he wyll come therto Caplm xxvii That in refourmynge of a soule the werkynge of oure lorde Ihesu is departed in to foure tymes that is callyng ryghtyng magnifyenge glorifyenge Caplm xxviii How it fallyth somtyme that soules begynnynge and perfytyng in grace seme to haue more loue as bi outwarde tokens than some haue that ben perfyte and yet it is not soo in soth wythin Caplm xxix On what manere a man shal haue knowynge of his owne soule and
generacyon for this skylle For the trespasse and vnworshyppe was endles grete and therfore it passyd mannys myghte for to make amendes for it And also for this skylle He that hath trespassed and shall make amendes hym behouyth for to yeue to hym that he hath trespassed vnto all that he owyth though he had not trespassed And also ouer that hym behouyth yeue sōwhat that he owyth not but oonly for that he trespassed But mankynde had not wherewyth that he myghte paye god for his trespaas ouer that he oughte hym For what good dede that man myght doo in body or in soule it was but his dette For euery man oughte as the gospel sayth for to loue god wyth all his herte and al his soule and all his myghtes and better myght he not doo than this And neuertheles this dede suffyced not to the refourmynge of mankynde Ne this myghte he not doo but yf he had be fyrst refourmed Thenne neded it that yf mannes soule sholde be refourmed and the trespaas made good that our lorde god hymselfe sholde refourme this ymage and make amendes for this trespaas sythen that noo man myghte But that myghte he not doo in his godhede for he myghte not ne oughte not to make amendes by sufferynge of payne in his owne kynde therfore it neded that he sholde take the same mankynde that had trespassed and become man And that myghte he not doo by the comyn lawe of generacion For it was impossyble goddis sone to be borne of towchyd woman Therfor̄ hym muste become man thorugh a gracyous generacyon by the werkynge of the holy ghoste of a clene gracyous mayden our lady saynt Mary and soo was it done For our lorde Ihesu goddis sone became man and thorugh his precyous deth that he suffred made amendes to the fader of heuen for mannys gylte And that myghte he well doo for he was god and he oughte not for hymselfe but in as moche as he was man borne of the same kynde that adam was that firste trespaced And soo though he oughte it not for his owne persone for hymself myghte not synne Neuerthelesse he oughte it of his free wyll for the trespaas of mankynde the whiche mankynde he toke for the saluacyon of man of his endeles mercy For soth it is there was neuer man that myghte yelde to god ony thynge of his owne that he oughte not but oonly thys blessyd Ihesu For he myghte paye god one thyng that he oughte not as for hymselfe and that was nought but one thynge that was to yeue his precyous lyfe by wylfull takynge of dethe for loue of sothfastnes This oughte he not As moche good as he myghte doo to the worshyp of god in this lyfe all were but dette But for to take dethe for loue of ryghtwysnesse he was not bounde therto He was bounde to ryghtwysnesse but he was not bounde to deye for dethe is oonly a payne ordeyned to man for his owne synne But our lorde Ihesu synned neuer ne he myghte not synne and therfore he oughte not for to deye Thenne sythen he oughte not for to deye and yet wilfully he deyed thenne payd he to god more than he oughte And sythen that was the beste mannes dede and moost worthy that euer was done therfor̄ was it resonable that the synne of mankynde sholde be foryeuen In as moche as man kynde had founde a man of the same kynde wythoute wem̄e of synne that is Ihesu that myght make amendes for the trespaas done and myghte paye our lorde god all that he oughte and ouer more that he oughte not Thenne syth that our lorde Ihesu god and man deyed thus for saluacyon of mannes soule it was ryghtfull that synne sholde be foryeuen and mānes soule that was his ymage sholde mow be reformed and restored to the fyrste lyckenesse and to the blysse of heuen This passion of our lorde and this precyous dethe is the grounde of all the refourmynge of of mannes soule wythoute whiche myght neuer mannes soule haue be refourmed to the lyckenesse of hym ne come to the blysse of heuen But blessyd maye he be in all his werkynge Now is it soo that thorugh the vertue of his precyous passion the brennyng swerde of Cherubyn that droue adam oute of paradyce is now put awaye and the endles gates of heuen arn open to euery man that wylle entre in therto For the persone of Ihesu is bothe god kynge of heuen in the blysse to the fader as man he is porter at the yate redy to receyue euery soule that wyll be refourmed here in this lyf to his lyckenesse For now maye euery soule yf that he wyll be refourmed to the lyckenesse of god syth that the trespaas is foryeuen and the amendes thorugh Ihesu is made for the fyrste gilte Neuertheles though this be sothe all soules haue not the profyte ne the frute of this precyous passyon ne ame not refourmed to the lickenes of him ¶ That Iewes and paynems and also false crysten men ben not refourmed effectuelly thorugh the vertue of the passyon for her owe defawte Caplm iii. TWo manere of men arne not refourmed by the vertue of this passyon One is of hem that trowe it not An other is of hem that loue it not Iewes and paynems haue not the benefyce of this passyon for they trowe it not Iewes trow not that Ihū the sone of the virgyn mary is goddis sone of heuen Also the paynems trowe not that the souereyne wisdom of god wold become the sone of man and in mā hede wolde suffre the paynes of deth And therfore the Iewes helde the prechynge of the crosse and of the passyon of cryste noughte but sclaunder and blasphemye and the paynems helde it noughte but fantome and folye But true crysten men helde it the souereyne wysdom of god and his grete myghte Thus sayd saynt poul Predicamus vobis cristū crucifirum iudeis quidem scandalū gentibus autem stulticiam ip̄is autē vocatis iudeis grecis xp̄m dei virtutem et dei sapienciam That is we preche to you that ye trowe that Ihesu cryst crucyfyed the sone of mary is goddis sone souereyne vertue and wysdom of god the whiche Ihesu to Iewes paynems that trowe not in hym is but sclaunder and foly And therfore thise men by her vntrouthe putten hemselfe fro the refourmynge of her owne soule and stondynge her vntrouthe shall they neuer be saaf ne come to the blysse of heuen For sothe it is fro the begynnyng of the worlde vnto the laste endynge was there neuer man saaf ne shall be saaf but yf he had trouth generall or specyall in Ihesu cryste to come or I come For righte as all chosen soules that were before the Incarnacōn vnder the olde testamente hadden trouthe in cryste that he sholde come and refourme mannes soule eyther openly as patryarkes and prophetes and other holy men hadde or elles pryuely and generally as chyldern and other symple and
pro nobis melius prouidente ne sine nobis consuÌ„marentur That is Our lorde purueyeth better for vs in the delaye of our refourmynge than yf he had graunted it thenne For this skylle that the chosen soules here beforn sholde not make a full ende wythoute vs that come after A nother skylle is this For syth that man in hys fyrste fourmynge of god was sette in his free wyll and had free chesyng whether he wolde haue fully god or noo· It was therfore resonable that syth he wolde not chese god thenÌ„e but wretchydly felle from hym If he sholde afterwarde be refourmed that he sholde be sette agayn in the same free chesinge that he was fyrst in whether he wolde haue the profyte of his refourmynge or noo And this maye be a skylle why manÌ„es soule was not refourmed fully as faste after the passyon of Ihesu cryste ¶ That refourmyng in partye is in two maners one in fayth a nother in felynge Caplm v. A Nother reforming of this ymage is in partie and this refourming may be had in this lyf but yf it be had in this lyf it maye neuer be hadde ne the soule maye neuer be saaf But this refourmynge is on two maners One is in faythe oonly A nother is in fayth and in felynge The fyrste refourmynge in fayth oonly suffiseth to saluacyon The seconde is worthy to haue passynge mede in the blysse of heuen The fyrste maye be had lyghtly and in shorte tyme The seconde maye not soo but thorugh lengthe of tyme and moche ghostly traueyle The fyrst maye be had wyth the felynge of the ymage of synne for though a man fele noo thynge in hymselfe but all stirynges of synne and flesshly desyres not ayenstondynge that felynge yf he wylfully assente not therto he maye be refourmed in fayth to the lycknesse of god But the seconde reformyng puttyth oute the likyng in felynge of flesshly stirynges and worldly desyres and suffreth noo suche spottes abyde in this ymage The fyrste refourmynge is oonly of begynnyng and profitynge soules and of actyf men The seconde is of perfyte soules and of contemplatyf men· For by the firste refourmynge the ymage of synne is not destroyed but it is lefte as it were all hole in felynge But the seconde refourmyng destroyeth the olde felynges of this ymage of synÌ„e and bryngeth in to the soule newe gracyous felynges thorugh the werkynge of the holy ghoste The fyrste is good the seconde is better but the thyrde that is in the blysse of heuen is moos beste Fyrste lete vs speke of that one and syth of that other and soo we shall come to the thyrde ¶ That thorugh the sacrament of baptym that is grounded in the passion of Cryste this is refourmed fro origynall synne Caplm vi TWo maner of synÌ„es makith a soule to lese y e shape the lyknes of god That one is called origynall y t is the firste synÌ„e thother is called actuel y t is wylfully done synne thyse ii synÌ„es put away a soule fro y e blisse of heueÌ„ daÌ„pneth it to thendles payne of helle but yf it be thoruÈ the grace of god reformyd to his lyckenesse or it passe hens oute of this lyfe Neuerthelesse two remedyes aren there ayenst thise two synnes by the whiche a forshapen soule maye be restored agayne One is the sacramente of baptym ayenste origynall synne a nother is the sacramente of penaunce ayenste actuell synne A soule of a chylde that is borne and is vncrystenyd by cause of origynall synne hath noo lyckenesse of god He is noughte but an ymage of the fende and a bronde of helle But as soone as it is crystened it is refourmed to the ymage of god and thrugh the vertue of faythe of holy chirche sodeynly it is tourned fro the lyckenesse of the fende and made lyke an angell of heuen Also the same falleth to a Iewe or to a farracyne the whiche or they ben crystened arne noughte but mancyples of helle But whan they forsaken her errour and falleÌ„ mekely to the trouthe in cryste and receyue the baptym of water in the holy ghoste sothly wythoute ony more taryeng they arne refourmed to the lickenesse of god soo fully as holy chirche troweth that yf they myghte as soone after baptym passe oute of this worlde they sholde streyghte flee to heuen wythoute ony more lettyng had they done neuer soo moche synne before in the tyme of her vntrouthe and neuer sholde they fele the payâ—ne of helle ne of purgatori And that pryuelege sholde they hâ—ue by the meryte of crystis passion ¶ That thorugh the sacrament of penauÌ„ce that stondâ—â—h in contricyon confession and satisfaccion this ymage is refourmed fro actuall synne Caplm vii ALso what crysten man or woman that hath lost the lickenesse of god thorough a dedely synne brekynge godâ—dis commaundementes yf he thorugh towchynge of grace sothfastly forsake his synne with sorowe and contricion of herte and be in full wylle for to amende hym and torne him to good lyuynge And in this forsayd wylle receyuyth the sacramente of penaunce yf he maye Or yf that he maye not he is in wyll therto Sothly I saye that this mannes soule or womans that was forshapen fyrste to the lyknesse of the deuyll thorugh dedely synne is now by the sacrament of penauÌ„ce restored and shapen ayen to the ymage of our lorde god This is a grete curteysie of oure lorde and an cudeles mercy that soo lyghtly foryeuyth all manere of synne and soo sodeynly yeuyth plente of grace to a synful soule that askyth mercy of hym He abideth not grete penaunce dooyng ne paynful flesshly sufferyng or he foryeue it But he askyth a lothynge of synne and a full forsakyng in wyll of the soule for the loue of hym and a tournynge of the herte to him This askith he for this yeuyth he And thenÌ„e whan he seeth this wythoute ony delayenge he foryeuyth the synne and refourmyth the soule to his lyknesse The synne is foryeuen that the soule shall not be dampned Neuerthelesse the payne detted for the synne is not yet fully foryeuen but yf contrycoÌ„n and loue be the more And therfore shall he goo and shewe hym and shryue hym to his ghostly fader and receyue penaunce enioyned for his trespaas and gladly fulfyll it soo that bothe the synÌ„e and the payne maye be done away or he passe hens And that is the skylfull ordynaunce of holy chyrche for grete profyte of mannes soule that though the synne be foryeuen thorugh the vertue of contricyon neuerthelesse in fulfyllyng of mekenesse and for to make hole satysfaccyon he shall yf he maye shewe to his preste plener confessyon for that is his token his warraunte of foryeuenesse ayenste all his enmyes and y t is nedefull for to haue For yf a man had forfeyted his lyfe ayenste a kynge of this erthe it were not ynough to hym as for a full sykernesse for to haue oonly foryeuenesse of the kynge but yf he haue a
Nichil dampnacoÌ„nis in hiis qui noÌ„ scdm carnem ambulant That is Thyse soules that arne refourmed to the ymage of god in fayth thorugh the sacrameÌ„t of baptym or of penauÌ„ce shall not be dampned for felynges of this ymage of synne yf it soo be that they goo not after y e stirynges of the flesshe by dede doynge ¶ That we sholde byleue stedfastly refourmynge of this ymage yf our conscyence wytnesse to vs a full forsakyng of synne a true torning of our wyll to good liuyng Ca· ix OF this refourmynge in fayth spekyth saynt poul thus Iustus ex fide viuit The rightwisman lyueth in fayth That is He that is made rightfull by baptym or by penaunce he lyueth in fayth whiche suffyseth vnto saluacoÌ„n and to heuenly pees as saynt poul sayth Iustificati ex fide pacem habemus ad deuÌ„ That is we that arne ryghted and refourmed thorugh faythe in cryste hathe pees and accorde made betwyx god and vs. noughte ayenstondynge the vycious felynges of our body of synne For though this reformyng be pryue and maye not well be felte here in this lyfe neuerthelesse who so trowyth it stedfastly and shapyth his werkes bisely for to accorde to his trouth and that he tourne not ayen to dedely synÌ„e Soothly whan the houre of dethe comyth and the soule is departed fro this bodily lyfe thenne shall he fynde it sooth that I saye now Thus sayd saynt IohÌ„n in comforte of chosen soules that lyuen here in fayth vnder the felynge of this painfull ymage Barissimi nunc sumus filii dei sed non duÌ„ apparuit quid erimus Scimus auteÌ„ qmÌ„ cum cristus apparuit tunc apparebimus cum eo similes ei in gloria That is My dere frendes we arne now whyle we lyue here the sonnes of god for we arn refourmed bi faythe in cryste to his lyckenes But it shewyth not yet what we arn but it is all pryue Neuerthelesse we knowe well that whan our lorde shall shewe hym at the laste daye thenne shall we appere wyth hym lyke vnto hym in endles Ioye If thou wolte wyte thenne yf thy soule be refourmed to the ymage of god or noo by that I haue sayd thou maye haue entree Ransake thy conscyence and loke what thy wyll is for there in stondeth all If it be tourned fro all maner of dedely synne that thou woldeste for noothynge wyttyngly and wylfully breke the coÌ„maundement of god And for that thou haste mysdone here before ayenste his biddynge thou haste shryuen the therof mekely wyth full herte to leue it and arte sory that thou dydest it I saye thenne sykerly that thy soule is refourmed in faythe to the lyckenesse of god ¶ That all the soules that lyuen mekely in the faythe of holy chyrche and haue her faythe quyckened in loue and chaâ—ryte ben refourmed by this sacramente though it be soo that they maye not fele the specyall yefte of deuocyon or of ghostly felynge Caplm x· IN this refourmynge that is oonly in faythe the 〈◊〉 parte of chosen soules leden her lyfe that setteÌ„ her wyll stedfastly for to flee all manere of dedely synne and for to kâ—pe hem in loue charyte to her euen crysten and for to kepâ— the coÌ„maundementes of god after her cunnynge And whan it soo is that wycked stirynges and euyll wylles rysen in her hertes of pryde or of enuye of yre or lecherye or of ony other hede synne they ayenstonde hem and stryuen ayenst hem by dysplesynge of wyll soo that they folowe not in dede thyse wycked wylles And neuerthelesse yf they falle lyghtly as it were ayenste her wyll thorugh freelte or vncuÌ„nynge as soone her conscyence greuyth hem and pynyth hem soo greuously that they mow haue noo reste tyll they be shryuen and maye haue foryeuenes Sothly all thise soules that thus lyuen in this refourmynge and ben founde therin in the houre of dethe they shall be saaf and come to the full refourmynge in the blysse of heuen though it be soo that they myghte neuer haue ghostly felynge ne Inwarde sauour ne specyall grace of deuocoÌ„n in all her lyfe tyme For elles yf thou say that noo soule shall be saaf but it were refourmed in ghostly felynge that it myght fele deuocoÌ„n and ghostly sauour in god as some soules doon thorugh specyall grace thenÌ„e sholde fewe soules be saaf in rewarde of multytude of other Nay it is not for to trowe that that for the soules that oonly arn deuoute and bi grace come to ghostly felyng and for noo moo our lorde Ihesu sholde haue take mankynde and suffred that harde passyon of dethe It had be a lityll purchaas to hym for to haue come fro so ferre to soo nere and fro soo hye to soo lowe for soo fewe soules Nay his mercy is spradde larger than soo Neuertheles on the contrary wyse yf thou trowe that the passyon of our lorde is soo precyous and his mercy somoche that there shal noo soule be dampned and namely of noo crysten man doo he neuer soo euyll as some fooles wene soothly thou erreste gretely Therfore goo in the meane and holde the in the middes and trow as holy chirche trowyth And that is that the moost sinfull man that lyueth in erthe yf he torne his will thorugh grace fro dedely synne wyth sothfaste repentaunce to the seruyse of god he is refourmed in his soule And yf he deyed in that state he shall be saaf Thus behighte our lorde by his prophete sayenge thus In quacuÌ„que hora conuersus fuerit peccator ingemuerit vita viuet et non morietur That is In what tyme that it be that the synful man is tourned to god fro synÌ„e and he haue sorow therfore he shall lyue and he shal not deye endelesly And on the other syde who soo liuyth in dedely synÌ„e and wylle not leue it ne amende hym therof ne receyue the sacrament of penaunce or elles yf he receyue it he takyth it not soothfastly for the loue of god that is for the loue of vertue clennesse but oonly for drede or shame of the worlde or for drede oonly of paynes of helle he is not refourmed to the lyknesse of god And yf he deye in that plyghte he shall not be saaf His trouth shall not saue hym for his trouthe is dede and lackyth loue and therfore it seruyth hym not But they that haue trouth quyckened wyth loue charyte arn refourmed to the lyckenesse of god though it be but the leest degree of charite as arn symple soules the whiche felen not the yeft of speciall deuocyon ne ghostly knowynge of god as some ghostly men done but trowen generally as holy chirche trowith and knowyth not fully what that is for it nedeth not to hem· And in that trowyth they kepe hem in loue and charytee to her euen crysten as they maye and fleen all dedely synne after her cuÌ„nynge and dooen the dedes of mercy to her euen crysten
I be blacke bi cause of my body of synÌ„e as a reproued soule y t is one of the tabernacles of the fende neuertheles I am within full fayr thorugh trouthe good wyll lyke to an angell of heuen For soo sayth he in a nother place Nolite considerare me qd fusca suÌ„ qmÌ„ decolorauit me sol That is Beholde me not that I am swart for the sonne hath defaded me The sonÌ„e makyth a skynne swarte onÌ„ly wythout and not wythin and it betokenith this flesshly lyfe Therfore sayth a chosen soule thê° Repreue me not for I am swart for the swartnesse that I haue is all wythoute of touchyng of berynge of this ymage of synne but it is noo thynge wythin And therfore soothly though it be soo y t a chosen soule reformed in fayth dwelle in this body of sinÌ„e and fele the same flesshly stirynges and vse the same bodily werkes as dooth a tabernacle of cedar soo ferforth that in maÌ„nes dome there sholde noo dyfference be bytwyx that one and that other Neuertheles within in her soules there is a ful grete dyuersite· and in the syghte of god there is ful moche twinnynge But the knowyng of this whiche is one and whiche is other is oonly kepte to god â–ª for it passeth mannes dome manÌ„es felynge and therfore we shall noo man deme as euill for that thynge that maye be vsed bothe euyll well A soule that is not refourmed is take soo fully wyth the loue of the worlde and soo moche ouerlayed wyth the likynge of his flesshe in all his seÌ„sualyte that he chesyth it as a full reste of his herte and in his pryue meanynge he wolde not elles haue but y t he myght euer be syker therof He felith noo lycour of grace stiryng him for to lothe his flesshly lyf ne for to desire heuenly blysse And therfore I may say that he bereth not this ymage of synÌ„e but he is borne of it as a man that were seke and soo weyke that he myghte not bere hymselfe And therfore he is layed in a bedde and borne in a lytere Ryght soo suche a synfull soule is soo weyke and soo vnmyghti for lackyng of grace that he maye neyther meue honde ne fote for to doo ony good dede ne for to ayenstonde by displesyng of wyll the leest stirynge of synne whan it comyth but it falleth downe therto as it were a beest vpon careyne But a soule that is refourmed though he vse his flesshly wyttes and fele flesshly stirynges neuerthelesse he lotheth hem in his herte· for he wolde for noo thynge fully reste in hem but he fleeth the reste as the bitynge of an adder and had leuer haue his rest and the loue of his herte in god yf that he cowde· and somtyme desyreth therto and often grutcheth of the lykynge of this lyfe for loue of the lyfe euerlastynge This soule is not borne in this ymage of synne as a seke man though he fele it but he beryth it For thorugh grace he is made myghty stronge for to suffre and bere his body wyth all the euyll stirynges of it wythoute hurtynge or defoylynge of hymself and that is in asmoche as he loueth hem not ne foloweth hem not· ne seÌ„teth not to hem the whiche arn dedely synnes as a nother dooth This was bodily fulfylled in the gospel of a man that was in the palsye and was soo feble that he myghte not goo and therfore was he layed and borne in a lytere and broughte to our lorde And whan our lorde sawe hym in myscheyf of his gâ—â—odnesse he sayd to hym Surge et tolle grabatum tuuÌ„ et 〈◊〉 in domum tuaÌ„ That is Rise vp and take thy bedde and 〈◊〉 in to thy hous And soo he dyde and was hole And soothly right as this man bare vpon his backe whan he was made hole the bedde that before bare hym Right soo it maye be sayd ghostly that a soule refourmed in fayth berith this ymage of synne the whyche bare hym before And therfore be not adradde tomoche of thy blackenesse that thou haste of beryng of this ymage of synne But as ayenste the shame the dyscoÌ„forte that y u hast of the beholdyng of it and also ayen vpbraydyng that thou felist in thy hert of thy ghostly enmyes whan thei say to the thê° where is thy lord IhuÌ„s what sekest yu. wherÌ„ is y e fairnes that y u spekest of what felist y u ouÈte but blindnes of synne where is that ymage of god that thou sayest is refourmed in the Comforte thiselfe and be faythfull styfly as I haue before sayd And yf thou doo soo thou shalt by this trouth destroye all the temptacyons of thyn enmyes Thus sayde the appostle poul Accipe scutuÌ„ fidei in quo omnia tela hostis nequissima poteris extinguere That is Take to the a shelde of stedfaste trouth thorugh the whiche thou may quenche al the brennyng dartes of thyn enmye ¶ Of thre manere of men of the whiche some ben not refourmed and some ben refourmed oonly in fayth and some in fayth and in felynge Caplm xiii BY this that I haue said maye thou see that after dyuers partyes of the soule arne dyuers states of men Some men arne not refourmed to the lyckenesse of god and some arne refourmed to the lyckenesse of god And some arn refourmed onÌ„ly in fayth and some arne refourmed in fayth and in felynge For thou shalt vnderstonde that a soule hath two partyes That one is called sensualyte and that is flesshly felynge by the fyue outewarde wyttes the whiche is comon to man and to beest Of the whiche sensualyte whan it is vnskilfully and vnordynatly ruled is made the ymage of synne whan it is not ruled after reason for thenne is the sensualyte synÌ„e That other partye is called reason and that is departed in two In the ouer partye in the nether The ouer party is lickened to a man for it sholde be mayster and souereyne and that is propirly the ymage of god For by that oonly the soule knowyth god and louyth hym And the neyther is lyckened to a woman for it sholde be buxum to the ouer partye of reison as woman is buxum to maÌ„ and that lyeth in knowyng and rulynge of erthly thynges for to vse hem discretly after nede for to refuse hem whaÌ„ it is noo nede for to haue euer with it an eye vpwarde to the ouerpartie of reason with drede reuerence for to folow it Now maye I saye y t a soule that lyueth after likynges and the lustes of his flesshe as it were an vnskylfull beest and neyther hath knowyng of god ne desyre to vertues ne to good liuynge But is all blynded in pryde frette wyth enuy ouerlayed wyth couetyse defoyled wyth lecherye and other grete synnes Is not refourmed to y e lyckenesse of god for it lyeth and resteth fully in the ymage of synne that is sensualyte A nother soule that dredeth god
and ayenstondeth dedely stirynges of the sensualyte and foloweth hem not But lyueth resonably in ruelynge and gouernaunce of worldly thynges and setteth his entente and hys wyll for to pleyse god bi his outwarde werkes is refourmed to the lyknesse of god in faythe And though he fele the same stirynges of synÌ„e as that other dooth it shall not dysease him for he resteth not in hem as that other dooth But a nother soule that fleeth thorugh grace all dedely styrynges of the sensualyte and venyals also ferforth that he felyth hem not is refourmed in felynge for he folowyth the ouerparty of reason in beholdynge of god and ghostly thynges· as I shall telle the afterwarde ¶ How men that ben in synne forshapen hemselfe in to dyuerse bestes lyckenesse And they beÌ„ called the louers of the worlde Caplm xiiii A wretchyd man is he thenne that knowyth not the worthynesse of his soule ne wylle not knowe it how it is moost worthy creature that euer god made oute take an angell whom it is lyke to hye aboue all other kynde bodily to the whiche noo thynge maye suffyse as full reste but oonly god And therfore he sholde noo thynge loue ne lyke but hym oonly ne coueyte ne seke but how he myghte be refourmyd to his liknes but for he knowith not this therfore he sekyth coueytith his rest his likyng outwarde in bodily creatures werse than hymself is Vnkyndly he dooth vnresonably he werkith y t leuith the souereyn gode euerlastyng lyfe y t is god vnsought and vnloued vnknowen and vnworshypped and chesyth his reste his blysse in a passynge delyte of an erthely thynge Neuerthelesse thus done all the louers of this worlde that haue her Ioye her blysse in this wretchyd lyffe Some haue it in pryde vaynglory of hemself that whan they haue loste the drede of god they traueyle studye nyght day how they mow come to worshyppe praysyng of the worlde and maken noo force how it be soo that they myght come therto and ouerpasse all men eyther in clergye or in crafte in name or in fame In ryches or in reuerence in souereynte mastershyp in hye state lordshyp Some men haue her reste in ryches and in outragyous hauour of erthly good and setteÌ„ her hertes soo fully for to gete it that they seke not elles but how they mighte come therto Some haue her likynge in flesshly lustes of glotenye lecherye and in other bodily vnclennes And some in oo thyng and some in a nother And thus wretchydly thise that done thus forshapen hemself fro the worthynes of man and torne hem in to dyuers bestes lickenes The proude maÌ„ is torned into a lyon for pride for he wold be drade worshypped of all men and that noo man ayenstonde y e fulfyllyng of his flesshly wyll nother in worde ne in dede And yf ony man wolde lette his mysproude wyll he weâ—ith felle wrothe and woll be wrokeÌ„ of him as a lyon wrekith hym on a lityll beest This man that dooth thus is noo man for he dooth vnresonably ayenste the kynde of a man and so he is tourned transfourmed in to a lyon â—nuyous angry men arn torned in to houndes thorugh wrath an enuye that berkyth ayen her euen crysteÌ„ and bityth hem by wycked malicyous wordes and greuytgh hem that haue not trespassed wyth wrongfull dedes harmynge hem in body in soule ayeÌ„ste goddis biddyng Some men arne forshapen in to asses y e arne slowe to the seruyse of god and euyll wylled for to doo ony good dede to her euen crysten They arn redy ynough for to renne for worldly profyte for erthly worshyp or for pleisauÌ„ce of an erthly maÌ„ But for ghostly mede· for helpe of her owne soules or for the worshyp of god they are soone yrke they woll not therof And yf they oughte done they goon but a pase and wyth frowarde wyll Some are torned in to swyne for they are soo blynde in wytte so bestly in maners that they haue noo drede of god but folowen onÌ„ly the lustes lykynges of her flesshÌ„ and haue noo rewarde to the honeste of man ne for to rule hem after the biddynge of reason ne for to restrayne the vnskylfull stirynges of the flesshly kynde but assone as a flesshly stirynge comyth of synÌ„e they are redy for to falle therto and folowe as swyne done Some men are torned in to wulfes that lyuen by raueyn as fals couetous men done that thrugh maystry ouerledynge robben her euen criâ—â—â— of her worldly goodes Some men are torned in to foxes as fals men deceyuable men that lyuen in trecherye gyle All thise and many other moo that lyueÌ„ not in drede of god but breken his coÌ„mauÌ„dementes forshapen hemself fro the 〈◊〉 of god and maken hem lyke to bestes· ye worse than bestes for they are lyke to the fende of helle And therfore sothly 〈◊〉 men that lyuen thus yf they ben not refourmed whan 〈◊〉 hour of dethe cometh and the soules of hem are departed 〈◊〉 the bodies thenÌ„e shall her eye be opened that is now stopped wyth synÌ„e and thenne shall they fele fynde the payne of 〈◊〉 wretchydnes that they lyued in here And for asmoche as the ymage of god was not refourmed thrugh the sacramente of penauÌ„ce in hem neyther in fayth ne in felynge here in this lyfe they shall be as cursed caste oute fro the blessyd face of our creatour and they shall be dampned with the deuyll in to the depnesse of helle there for to be without ende Thus sayth saynt IohÌ„n in thapocalipse Tumidis et incredulis execratis homicidis fornicatoribus venificis et ydolatris omÌ„ibus men dacibus pars illorum erit in stagno ardenti igne sulphure That is To prowde men mystrowyng men to cursed and to meÌ„ sleers to lecherous couetous to poyseners worshyppers of mawmetes and to all fals lyers her dele shall be wyth the deuyll in the pytte of helle breÌ„nynge wyth fyre brymston If y e louers of this worlde wolde ofte thynke on this how all thys worlde shall passe drawe to an ende and how all wycked loue shall be harde punysshed they sholde wythin shorte tyme looth all worldly lustes that they now most lyke and they sholde lyfte vp her herte for to loue god they wolde besyly seke traueylle how they myghte be refourmed to his lyckenes or they passe hens ¶ How louers of this worlde vnable hem in dyuers maners to the refourmyng of her owne soule Caplm xv BVt now sayth some of hem thê° I wold fayne loue god be a gode man· forsake the loue of the worlde yf that I myghte but I haue noo grace therto If I had the same grace that a good man hath I sholde doo as he dooth But for I haue it not therfore I maye not soo it is not to me to wyte
maye soo lyghtly lese that he hath and falle ayen to dedely synÌ„e For a soule may not stonde styll alway in one state while that it is in the flesshe For it is eyther profitynge in grace or peyrynge in synÌ„e For it fareth by hym as it dooth by a maÌ„ that were drawe out of a pytte whan he were vp he wolde noo ferd goo than the pyttes brynke Sothly he were a moche foole for a lityll puff of wynde or an vnwarly stiryng of hymself sholde soone cast hym downe ayen wors thaÌ„ he was byfore Neuertheles yf he flee fro y e brynke as ferre as he may goo forthe on the erthe thenÌ„e though there come a grete storme he is the more syker for he fallyth not in the pytte Right soo ghostly he that is drawen out of the pytte of synÌ„e thrugh refourmyng of fayth whan he is out of dedely synÌ„e he thyâ—â—kyth hymself syker ynough And therfore he woll not profyte but holde hym styll as he is by the pyttis brynke as nere as he maye sothly he is not wise for at the leest teÌ„ptacoÌ„n of his enmye or of his flesshe he falleth in to synÌ„e ayen But neuer theles yf he flee fro the pytte that is yf he sette his herte 〈◊〉 for to comÌ„ to more grace for to traueyle besily how he 〈◊〉 come therto yeue him hertly to prayeng thinkyng other 〈◊〉 werkes doyng though grete teÌ„ptacoÌ„ns ryse ayenst hym 〈◊〉 fallyth not lyghtly to dedely synÌ„e ayen And sothly it is 〈◊〉 to me y e sythen grace is soo good so profytable why a 〈◊〉 whan he hath but a lytyll therof ye soo lytyll that he myghte noo lesse haue that he wolle saye hoo I wolle noo more of this for I haue ynough Whan I see a worldly man though he haue of worldly good moche more than hym nedeth yet he woll neuer saye hoo I haue ynough I woll noo more of this But he woll coueyte more and more and traueyle all his wyttes and his myghtes And neuer woll stynte of his coueytise tyll he maye haue noo more Moche more thenne ¶ How that without moche bodily and ghostly besines and wythout moche grace and mekenesse soules may not be refourmed in felynge ne kepe therin after they come therto Caplm xx NOw sayste thou Syth it is soo that refourmyng in fayth is soo lowe and soo peryllous for to rest in by cawse of drede of fallynge agayne And refourmynge in felynge is soo hyghe and soo syker who soo myghte come therto Thenne coueyteste thou for to wyte what manere traueylle were mooste spedefull for to vse by the whiche a man myghte prouffyte inne and come therto Or yf there were ony certayne traueylle or specyall dede by the whyche a man myghte come to that grace and that refourmynge in felynge As vnto this I say thus Thou wotest well that what man or woman woll dispose hym for to come to clennesse of herte and to felynge of grace hym behoueth haue moche traueylle and grete fyghtynge in wylle and in werke lastyngly ayenste wicked stirynges of all the hede synnes Not oonly ayenste pryde or Enuye but ayenst all other wyth al the spices that comen oute of theym as I haue sayd before in the fyrste writynge For why Passyons and flesshly desyres lette the clennes of the herte and pees in conscyence And hym behoueth also for to traueylle for to gete all vertues Not oonly chastite and abstynence but also pacyence and myldenesse charytee and mekenesse all the other And this maye not be doon by one maner of werke but by dyuerse werkes and many after sundry dysposycyons of men As now prayenge now thynkynge now worchynge some good werkes now assayenge theym selfe in dyuerse wyse In hunger in thurste in colde in sufferynge of shame and dyspyte yf nede be And in other bodyly dysease for loue of vertue and sothfastnesse This knowest thou well for this redest y u in euery boke y â— techeth of gode liuyng Thê° sayth euery maÌ„ that woll styre menÌ„es soules to the loue of god And soo it semyth that there is noo specyall traueyle ne certayn dede thrugh whiche onÌ„ly a soule myght come to that grace but pryncipally thrugh grace of our lorde Iesu by many dedes grete in all that he maye done and yet all this is lityll ynough And one skylle may be this For syth oure lorde IhuÌ„ hymself is specyall mayster of this crafte he is specyall leche of ghostly syknes for wythout hym all is nouâ—te it is therfore resonable that after that he techeth stireth so a man folowe werke But he is a simple mayster that can not teche his discyple while he is in lernynge but euer one lesson he is an vnwyse leche that by one medycyne woll heâ—e all sores Therfore our lorde IhuÌ„ that is soo wyse soo goâ—e for to shewe his wysdom his goodnes he techeth dyuers 〈◊〉 to his discyples after that they profite in her lernynge yeueth to dyuers soules sere dyuers medycynes after the â—â—lynge of her syknes Also a nother skylle is this If there 〈◊〉 ony certayn dede by the whiche a soule myght come to the pâ—â—fyte loue of god thenÌ„e sholde a man wene that he myghte come therto bi his owne werke thrugh his owne traueyle as a marchauÌ„t comyth to his mede by his owne traueyle onÌ„ly 〈…〉 his owne werke Naye it is not so ghostly in the loue of 〈◊〉 For he that woll serue god wysely come to perfyte loue 〈◊〉 god he shall coueyte to haue none other mede but him 〈◊〉 But thenne for to haue hym maye noo creature deserue 〈◊〉 by his owne traueyle For though a man myghte traueyle 〈◊〉 moche bodily ghostly as all creatures that euer were myghte he mygÈte not deserue onÌ„ly by his werkes for to haue god to his mede for he is souereyn blisse eÌ„dles godenes passith without coÌ„parison al menÌ„es desertâ— therforÌ„ he may not begoteÌ„ by no manÌ„es specyall werkes as bodily mede may For he is free yeuyth hymself where he woll and whaÌ„ he woll neyther for this ne for y e ne in this tyme ne after that tyme For though a soule worche all y t he can maye all his lyfe tyme perfyte loue of Ihesu shall he neuer haue tyll our lorde Ihesu woll frely yeue it Neuertheles on that other syde I say also I hope he yeuyth it not but yf a man worche traueyle all that he can maye ye tyll hym thynke he may no more or elles be in full wyll therto yf he myght And soo it semyth y t neyther grace onÌ„ly wythout full worchyng of a soule that in it is ne worchynge alone wythout grace bryngeth a soule to the refourmyng in felynge the whiche refourmyng stondeth in perfite loue charyte But that one Ioyned to y e other that is grace Ioyned to worchyng bryngeth in to a soule the blessyd felynge of
a syght of peas and betokeneth conteÌ„placoÌ„n in perfyte loue of god For conteÌ„placoÌ„n is nouÈt elles but a syghte of god whyche is very pees Thenne yf thou coueyte for to come to this blyssed syght of very pees be a true pilgryme to Ihrlm 〈◊〉 though it be soo that I were neuer there neuertheles as 〈◊〉 forth as I can I shal sette the in the waye thydwarde The begynÌ„yng of the highe waye in the whiche thou shalt goo is â—â—fourmyng in fayth grouÌ„ded mekely in the fayth in the 〈◊〉 of holy chirche as I haue sayd before For trust sykerly though y u haue synÌ„ed here before· yf thou be now reformed bi the sacrament of penauÌ„ce after the lawe of holy chirche that y u arte in the ryght waye Now thenÌ„e sitheÌ„ y u arte in the syker way yf thou woll spede in thy goyng make gode Iournayes â–ª y t behoueth to holde thise ii thynges ofteÌ„ in thy mynde mekenesse loue and y t is I am nought I haue nouÈt I coueyte nought but one Thou shalte haue the meanynge of thise wordes in thyn entent in habytt of thy soule lastyngly though thou hauue hem not euer specyally in thy thoughte for y e nedeth not Mekenes sayth· I am noughte I haue noughte Loue sayth I coueyte nouÈte but one that is IhuÌ„ Thise two streÌ„ges well festned wyth the mynde of IhuÌ„ makyth good a corde in y e harpe of the soule whan they ben craftly towched wyth the fynger of reason For the lower thou smytes vpon that one the hyer sowneth that other The lesse thou felyst that thou arte or that thou haste of thyself thrugh mekenes the more thou coueytest for to haue of IhuÌ„ in desyre of loue I mene not onÌ„ly of that mekenes that a soule felith in the syghte of his owne synÌ„e for freelnes wretchidnes of this lyfe or of the wretchidnes of his euencrysten For though this mekenes be soth faste medicynable neuertheles it is boystous flesshly as in regarde not clene ne softe ne louely But I meane also thys mekenes that the soule felyth thrugh grace in syghte beholdynge of the endles beynge the wonderfull goodnes of IhuÌ„ And yf thou may not see it yet with thi ghostly eye that thou trowe it For thrugh syghte of his beynge eyther in ful fayth or in felyng thou shalt holde thyself not onÌ„ly the moost wretche that is but also as noughte in substaunce of thy soule though thou haddest neuer done sinÌ„e And that is louely mekenes For in rewarde of Ihesu that is sothfastly all thou arte right nought And also that thou thynke that thou hast right noughte but arte as a vessel that stondeth euer to me as nought were therin as of thyself For do thou neuer so many good dedes outwarde or inwarde tyll y u haue fele that y u hast y e loue of Iesu y u hast riÈt nought for with y e precioê° licour onÌ„ly may thy soule be fulfylled with none other for asmoche as y e thynge alone is so precyoê° worthy therfore what y u hast or what y u doost holde it as nouÈt for to rest in wythout y e siÈte of y e loue of IhuÌ„ Caste it all behynde the forgete it that thou myÈt haue that that is the beste of all Right as a true pilgryme goyng to Ihrlm leueth behynde hym hous and londe wyfe and chylde and makyth hymself poore bare fro all thynge that he hath that he mighte goo lyghtly wythout lettyng right so yf thou wolt be a ghostly pilgryme thou shalt make thyselfe naked fro all that thou hast that are bothe good dedes badde and caste hem all behynde the that thou be soo poore in thyne owne felyng that there be no thynge of thyn owne worchynge that thou wolt lene vpon restyngly but euer desiryng more grace loue and euer sekynge the ghostly presence of IhuÌ„ And yf thou doo thus thenne shalt thou sette in thin herte fully that thou woldest be at Ihrlm at none other place but there And that is thou shalt sette in thyn hert hooly fully that thou woldest noo thynge haue but the loue of IhuÌ„ the ghostly syghte of hym as he woll shewe hym for to that onÌ„ly 〈◊〉 thou made bought and that is thy begynÌ„yng thyn endyng thy Ioye thy blysse And therfore what so euer that thou hâ—ue be thou neuer so ryche in other dedes bodily or ghostly but yf y u haue that know fele that thou hast it holde that thou hast right noughte Prynte well this reason in thy meanyng of thy herte cleue sadly therto and it shall saue the fro all â—â—rylles in thy gooynge that thou shalt neuer perysshe it 〈◊〉 saue the fro the theues robbers y e whiche I calle vnclene â—â—â—rytes that though they spoyle the bete the thrugh dyuers 〈◊〉 thy lyfe shall euer be saaf And shortly yf thou kepe 〈◊〉 as I shall say the y u shalt escape al perylles myscheues 〈◊〉 to the cyte of Irhlm wythin short tyme Now thou arte in y e waye and knowest what the place hyghte whyd thou shalt drawe to BegynÌ„e thenÌ„e for to goo in thy Iourney Thy forthe goynge is nought elles but ghostly worchynge bodily also whan nede is whiche thou shalt vse by discrecoÌ„n vpoÌ„ this wise what werke y t it be that y u shalt doo after the degree the state y t thou stondist in bodily or ghostly yf it helpe this gracyous desyre that thou hast for to loue Ihesu and make it more hole more easy more myghty to all vertues to all goodnes that werke holde I beste be it prechynge be it thynkynge be it redynge be it worchyng And aslonge as that werke streÌ„gthyth moost thy herte thy wyll to y e loue of IhuÌ„ and ferdest drawyth thyn affeccoÌ„n thy thoughte fro worldly vanytee it is good for to vse it And yf it be soo that thrugh vse sauour of that lesseth· the thynketh an other werke sauoureth y e more and thou felyst more grace in a nother take a nother leue that For though thy desyre the yernyng of thyn herte to Ihesu shold be euer vnchauÌ„gable neuertheles thi ghostly werkes that thou shalt vse in prayenge or thynkynge for to fede and nourysshÌ„ thy desire may be dyuers· and maye well be chauÌ„ged after that thou felyste the dysposed thrugh grace in applyeng of thyn owne hert â—or it fareth by werkes by desyre as it dooth by styckes by a fyre For the more styckes are layed to y e fyre the gretter is the fyre Right so the more dyuers ghostly workynge that a man hathe in his thoughte for to kepe hole his desyre y e myÈtyer more brenÌ„yng shal his desyre be to god And therfore loke wysely what werke thou canste beste doo that moost helpyth for to saue
hole this desyre to IhuÌ„ yf thou be free and art not bounde but vnd the comyn lawe and that doo Bynde the not to wylfull customes vnchaungably that sholde lette the fredom of thyne herte for to loue IhuÌ„ yf grace wolde visyte the specyally For I shall telle the whiche customes are euer gode and nedeful to be kept Loo suche custome is euer gode to holde y t stoÌ„deth in getyng of vertue lettyng of synÌ„e that custome sholde neuer be left for y u shal euer be meke pacyeÌ„t· sobre chast yf thou wel doo so of al other vtues But the custome of a nother thynge that lettyth a better is goode for to leue whan tyme is there a man maye As thus If a man haue in custome for to saye thus many beedes or for to thynke this maner of thouÈte thê° longe tyme or for to wake or knele thus longe or ony other suche bodily dede this custome is for to leue somtyme whaÌ„ resonable cause lettith or elles yf more grace comyth otherwyse ¶ Of tarienges temptacoÌ„ns that soules fele bi her ghostly enmyes in her ghostly knowinge and gooyng to Ihrlm and of remedyes ayenste hem Caplm xxii NOw arte thou in the way woost how thou shalt goe Now bewaar of enmyes that woll be besy for to lette the yf they maye for her entent is for to putt out of thyn herte that desyre that longyng that thou hast to the loue of IhuÌ„ and for to dryue the home ayen to the loue of worldly vany te for there is noo thinge that greueth hem somoche Thyse enmyes are pryncipally flesshly desyres vayne dredes that risen oute of thyn herte thrugh corrupcoÌ„n of thy flesshly kynâ—e and wolde lette thy desyre of the loue of god that they myght fully restfully ocupye thyn herte Thise are thyn next enâ—â—â—es Also other enmyes there are as vnclene spirytes that aâ—â—besy wyth sleyghtes wyles for to disceyue the But one râ—â—medie shalt thou haue that I sayd before What so it be thâ—â— they saye trowe hem not but holde forth thy waye onÌ„ly 〈◊〉 the loue of IhuÌ„ AnswerÌ„ euer thê° I am nought I haue â—â—â—ughte I coueyte noughte but onÌ„ly the loue of our lorde Ihâ—â— If thyn enmyes saye to the fyrst thus by stirynges in hert thâ—â— thou arte not shryuen aright or there is some olde synÌ„e 〈◊〉 thyn herte that thou knowest not ne neuer were shriuen 〈◊〉 And therfore thou must torne home ayeÌ„ leue thy desire 〈◊〉 shryue the better Trowe not this sayeng for it is fals for y â— arte shryue trust sikerly that thou arte in y e waye the nedeth nomore ransakyng of shryfte for that y â— is passed Holde forthe thy waye thynke on Ihrlm Also yf they saye that thou arte not worthy to haue the loue of god wherto shalt thou coueyte that thou maye not hauene arte not worthy therto Trowe hem not but goo forth and saye thus Not for I am worthy but for I am vnworthy· therfore wolde I loue god For yf I had it that sholde make me worthy And sythen I was made therto though I sholde neuer haue it yet woll I coueyte it and therfore woll I praye thynke that I myght gete it And thenne yf thyne enmyes see that thou begynnest to waxe bolde and wel wylled to thy werke they begyn to wexe aferde of the Neuerthelesse they woll not cease of taryenge the whanne they maye as longe as thou arte gooynge in the waye what wyth drede manassynge on that one syde what wyth flaterynge and fals pleysynge on that other syde for to make the breke thy purpose and tourne home ayen they woll saye thus If thou holde forth thy desyre to Ihesu soo fully trauelynge as thou begynnest thou shalt falle in to syckenes or in to fantasyes or in to frenesyes as thou seest that some donÌ„ Or thou shalt falle in to pouertee and bodily myscheyf and noo man shall well helpe the Or thou myghte falle in to priue temptacoÌ„ns of the fende that thou shalt not helpe thyselfe For it is wonder peryllous to ony man for to yeue hym fully to the loue of god and leue all the worlde and noo thynge coueyte but oonly the loue of hym· for so many perylles may falle that a man knoweth not of And therfore torne home ayen and leue this desyre for thou shal neuer brynge it to the ende and doo as other worldly men done Thus sayen thyn enmyes but trowe hem not but holde for the thy desyre and saye not elles but thou woldest haue Ihesu and be at Ihrlm And yf they perceyue thenne thy wyll so stroÌ„ge that thou wolt not spare for synÌ„e ne for syknesse for fantasyes ne for frenesyes for dowtes ne for dredes of ghostly teÌ„ptacoÌ„ns for myscheyf ne for pouerte for lyfe ne for deth but euer forth thou wolt wyth one thynge and noo thyng but one make deef ere to hem as though y u herde hem not holdeste y e forth styfly in thy prayer in thyne other ghostly werkes without stintyng with discrecoÌ„n after couÌ„seyle of thy souereyn or of thy ghostly fader thenne begyn they for to be wrothe and to goo a lytyll nerer the. ThenÌ„e they begyn for to robbe the bete the and do the all the shame that they can And that is whan they make that all the dedes that thou doost ben they neuer soo well done are denyed of other men as euyll torned in to the wors partye And what so euer it be that thou woldest haue done in helpe of thy body or of thy soule it shall be letted or hyndred by other men so that thou shalt be put fro thy wyll in all thyng that thou skilfully coueytes And al this they done that y u sholdest be styred to yre or maleÌ„coly or euyll wyll ayeÌ„st thy eueÌ„cristen But ayenst all thise diseases al other that thou maye fele vse this remedye Take IhuÌ„ in thy mynde and anger y â— not with hem Tarye not wyth hem but thynke on thy lesson y â— thou arte noughte that thou hast noughte thou may noughtelese of erthly good thou coueytest nought but the loue of IhuÌ„ and holde forth thy waye to Ihrlm wyth thy occupacoÌ„n 〈◊〉 neuertheles yf thou be taryed soÌ„tyme thrugh freelte of thyâ—â—â— wyth suche vneases that fallen to thy bodily lyfe thrugh 〈◊〉 wyll of man or malyce of the fende assoone as thou maye 〈◊〉 ayen to thyself leue of the thynkyng of thy dysease 〈◊〉 forth to thy werke Abyde not longe wyth hem for 〈◊〉 thyn enmyes ¶ Of a generall remedye ayenst wycked stirynges 〈◊〉 taryenges that fallen to her hertes of the flesshe of the 〈◊〉 and of the fende Caplm xxiiâ— ANd after this whan thin enmyes see that thou aâ—te 〈◊〉 well wylled that thou arte not angry nor heuy ne wâ—â—the ne moche stired ayenste noo creature for oughte that they may doo or speke
the worlde in worshippes and riches in al other worldly thynges before sayd for the loue of god loueth not it ne pursewyth not it but is well payd that he hathe right nought of it ne wolde haue though he myghte sothly to hym the worlde is dede for he hath noo sauour ne delyte therin Also yf the worlde sette hym at nought and hath noo rewarde to hym ne fauour ne worshyp ne sette noo pryce by hym but forgeteth hym as a dede man thenne is he dede to the worlde And in this plyght was saynt poul sette perfitly and soo must a nother man in partye that wolde folowe and come to the perfite loue of god For he may not lyue to god fully but yf he deye fyrst to the worlde This deyenge to the worlde is this derkenes and it is the gate of contemplacoÌ„n and to refourmyng in felyng and none other than this There may be many sundry wayes seere werkes lettinge and ledyng suÌ„dry soules to contemplacoÌ„n For after diuers disposynges of men and after suÌ„dry states as are religyous and seculers that they are in are dyuers exercises in worchyng Neuertheles there is noo gate but one For what exercises it be that a soule hath but yf he maye come by that exercyse to this knowynge and to a meke felynge of hymself and that is that he be mortifyed dede to the worlde as in his loue and that he maye feâ—le hymself somtyme in this restful derkenes bi the whiche he maye be hydde fro vanytee of the worlde as in his loue and y t he maye fele hymself what he is sothly he is not yet come to the refourmynge in felynge ne hath not fully contemplacoÌ„n He is full ferre therfro and yf he woll come by ony gate he is but a theyf and a breker of the walle And therfore as vnworthy he shall be caste oute But he that can brynge hymselfe fyrste to nought thrugh grace of mekenes and deye on thys manere he is in the gate for he is dede to the worlde and he lyueth to god Of the whyche saynt poul spekith thus Mortui enim estis et vita vestra abscondita est cuÌ„ xpÌ„o in deo ¶ ye are dede That is ye that for the loue of god forsaken all the loue of the worlde are dede to the worlde wyth cryste in god That is ye lyue ghostly in the loue of Ihesu But your lyf is hydde from worldly men as cryste lyueth and is hidde in his godhede fro the loue and the syght of flesshly louers This gate oure lorde hymself shewed in the gospell whan he sayd thus OmÌ„is qui reliquerit patrem aut matrem fratrem aut sororem propter me centupluÌ„ accipiet et vitam etnam possidebit Euery man that forsakyth for my loue fader or moder suster or brother or ony good erthly he shall haue an hundreth folde in this lyf and afterwarde the blysse of heuen This huÌ„dreth folde that a soule shall haue yf he forsake the worlde is noughte but the profyte of this lightly derkenes the whyche I calle the gate of contemplacoÌ„n For he that is in this derkenes and is hydde thorugh grace fro worldly vanytee he coueyteth noughte of worldly good he sechyth it not he is not taried therwyth he lokyth not after it he loueth it not And therâ—fore hath he an hundreth folde more than the kynge or than he hath that coueyteth moost of erthly good For he that noughte coueyteth but Ihesu hath an hundreth folde For he hathe more reste more pees in herte more very loue and delyte in soule in one daye thanne he that mooste coueyteth of the worlde And hath al the well of it vnder his welht hath in all his lyfe tyme ¶ This is thenne a goode derkenesse and a ryche noughte that bringeth a soule to soo moche ghostly ease and soo stylle softenesse I trowe daâ—yd meaned of this nyghte or of this noughte whan he sayd thus Ad nichilum redactus sum et nesciui That is I was broughte to noughte and I wyste not That is The grace of our lorde Ihesu sente in to myn herte hath slay ne in me and broughte to noughte all the loue of the worlde and I wyste not how For thrugh noo worchynge of myself ne by myn owne wytte I haue it not but of the grace of oure lorde Ihesu And therfore me thynkyth he that woll haue the lyghte of grace and fulsomly fele the loue of IhuÌ„ in his sowle he must forsake all the fals lyght or worldly loue and abyde in this derkenes And neuertheles yf he be adradde fyrst for to wonÌ„e therin torne not ayen to the loue of y e worlde but suffre awhyle and put all his hope and his truste in Ihesu and he shall not loÌ„ge be wythout some ghostly lyghte Thus byddeth the prophete Qui ambulat in tenebris et non est lumen ei speret in dnÌ„o inuitatur super deum suuÌ„ who soo gooth in derkenes and hath noo lyghte that is who soo woll hyde hym fro the loue of the worlde and may not redily fele lyght of ghostly loue dispeyre not torne not ayen to the worlde but hope in our lorde and leen vpon hym that is truste in god clene to hym by desyre and abyde awhyle and he shall haue lyight â— For it falleth therby as it dooth yf a man had be a grete whyle in the sonne and after that came sodeynly in to a derke hous there noo sonne shyneth he sholde be as he were blynde and see right noughte But yf he woll abyde awhyle he shall mow see soone aboute hym Firste grete thynges and sythen smale And sythen all that euer is in the hous Ryght soo it is ghostly He that forsakyth the loue of the worlde comyth to hymself in to his owne coÌ„scyeÌ„ce y â— is fyrst derke somwhat and blynde to his syghte But yf he stonde stylle and holde forth wyth besye prayenge and often thynkyng of the same wyll to the loue of IhuÌ„ he shall mow see afterwarde grete thynges smale that he first knewe not Thê° semith it y t the prophete behight thus sayeÌ„g Oriet in tenebris lux tua tenebre tue eruÌ„t sicnt meridâ—es et reqeÌ„ dabit tibi dnÌ„s ds tuus et implebit aiÌ„am tuaÌ„ splendoribus Lyghte shall sprynge to th in derkenesse That is Thou that forsakest sothfastly the lyghte of all worldly loue and hydest thy thoughte in this derkenes lyghte of blessyd loue ghostly knowyng of god shall sprynge to the and thy derkenes shall be as myddaye that is thy derkenes of traueylynge desyre thy blynde truste in god y â— thou hast fyrste shall torne in to clere knowynge in to sykernes of loue And thy lorde god shall yeue reste to the That is Thy flesshly desyres and thy paynfull dredes doubtes wicked spirytes that haue contynuelly before honde traueyled the all thise shall worche and lese moche
transieris per igneÌ„ flamma non nocebit te That is My chylde yf thou passe thorugh fyre drede not for the flaÌ„me shall not deere the It shall clense the fro all flesshly fylthe and make the able to receyue ghostly fyre of the loue 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„ynge att 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 Caplm xxix BVt 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 coÌ„punccoÌ„n for her synÌ„es somÌ„ haue grete deuocoÌ„ns feruours in her prayers ofteÌ„ haue suÌ„dry techinges of ghostly liÈte in vndstonding some meÌ„ haue other maner felynges of comfortable hete grete swetnes and neuertheles thise soules come neuer fully in this restfull derkenes that I speke of wyth feruent desyre lastyng loue thought in god ThenÌ„e askest thou whether thise soules be refourmed in felynge or noughte It semyth yes in asmoche as they haue suche grete ghostly felynges that other men that stonde oonly in fayth fele not of Vnto this I maye saye as me thynkith that thise ghostly felynges whether they stonde in compuÌ„ccion or deuocoÌ„n or in ghostly ymaginacyon are not the felynges whyche a soule shall haue fele in y e grace of conteÌ„placoÌ„n I say not but they are sothfast gracyously yeueÌ„ of god But thyse soules that felen suche are not yet refourmed in felynge ne they haue not yet the yefte of perfeccoÌ„n ne ghostly the brenÌ„inge loue of IhuÌ„ as they maye come to And neuertheles often it semyth otherwyse that suche soules fele more of the loue of god than other that haue the yefte of perfeccoÌ„n in asmoche as the felyng shewyth more outwarde by grete feruour of bodily tokens in wepynge prayenge kneâ—â—â—ge spekynge other bodily stirynge soo ferforth y t it semyth to a nother man that they were euer rauysshed in loue And though me thynkith it is not soo well I wote that thise maner felinges feruours of deuocoÌ„n coÌ„punccoÌ„n that thise meÌ„ fele are gracious yeftes of god sent in to chosen soules for to drawe hem out of worldly loue flesshly luste that hath ben loÌ„ge tyme roted in her hert fro y e whiche loue they sholde not be draweÌ„ out but bi suche feable stirige of grete feruours neâ— theles y t the feruour is somoche in outward shewing it is not onÌ„ly for mochenes of loue y t they haue but it is for litylnes weyknes of her soule y t may not berÌ„ a lityl towching of god for it is yet as it werÌ„ fleshly festned to y e flesshÌ„ neu was yet deê‘ted fro it bi gostly mortifyeÌ„g therforÌ„ y e lest towching of loue y e lest sperkil of ghostly lyÈte sent fro heueÌ„ in to suche a soule is somoche so coÌ„fortable so delectable ouer al y e likiÌ„g that euer it felte before in flesshly loue of erthly thyng that it is ouertaken wyth it And also it is soo newe sodeyn and so vnkouth that it maye not suffre for to bere it but brestyth shewyth oute in wepynge sobbynge other bodily stirynge Right as the costrell that is olde whan it receyueth new wyne that is fresshe myghty the costrell bolneth oute and is in poynte for to cleue brest vntyll the wyne hath boylled spourged oute all vnclenÌ„esse but also sone as the wyne is fyned cleryd thenÌ„e it stondeth styll the costrel hole Right so a soule that is olde thrugh synÌ„e whan it receyueth a lityll of the loue of god that is soo fresshe soo myghty that 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 wepyng and at y e mouth by spekynge and that is more for weyknes feblenes of the soule than for mykilnes of loue For afterward whan loue hath boylled all the vnclenÌ„es oute of the soule bi suche grete feruours thenÌ„e is the loue clere stondeth styll And thenÌ„e is both the body the soule moche more in pees and yet hath y e soule moche more loue than it had before though it shewe lesse outwarde For it is now all hole in reste wythin and noughte but lityll in outwarde shewynge of feruour And therfore I saye that thise soules that feleÌ„ suche grete bodily feruours though they ben in moche grace are not yet refourmed in felynge but they are gretly dysposed towarde For I trowe y t suche a man namly that hath be gretly defoylled in synÌ„e shal not be refourmed in felynge but yf he be fyrste brente puryfyed wyth suche grete coÌ„punccoÌ„ns goynge before A nother soule that neuer was moche defoylled wyth loue of the worlde but hath euer be kepte fro grete sinÌ„es in innoceÌ„ce maye lyghtlyer more pryuely wythout grete feruour shewed outwarde come to this refourmyng ThenÌ„e is this soth as I hope that suche comfortes feruours that a soule felyth in the state of begynÌ„ynge or of profytynge are as it were his ghostly foode sente fro heuen for to strengthe hym in his traueyle Right as a pilgryme traueyleth all daye meteles drynkles· and is nerehonde ouercome wyth werynes falleth at the laste to a good Inne and there hath he mete drynke and is well refresshed for the tyme Right soo ghostly a deuoute soule that woll forsake the loue of the worlde· wolde fayne loue god and settyth all his besynes therto prayeth traueylleth all daye bodyly ghostly and somtyme feleth noo comforte ne sauour in deuocon ThenÌ„e our lorde hauynge pyte ouer all his creatures that it sholde not perisshe for defawte ne torne in to heuynes or grutchyng sendeth it amonge his ghostly fode comforteth it in deuocoÌ„n as he wouchith saaf And whan the soule feleth ony coÌ„forte thenÌ„e holdeth he hym well payd for all his traueylle all the disease that it had on y â— day whan it fareth well at euen by felynge of ony grace The selfe wyse falleth it of other soules that are profitynge ferfor the in grace Thei felen ofte tymes gracyous towchynges of the holy ghoste in her soule bothe in vnderstondynge syghte of ghostly thynges and in affeccion of loue But yet ben they not refourmed in felyng ne they are not yet perfyte for why all suche felinges come to hem in that state as it were vnwâ—arly for they come or they wyte it and goth 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 wyth heÌ„ of thoughte and lastyng desyre in IhuÌ„ ne the eye of her soule is not opyned to the beholdynge of ghostly thynges·
And right so by the same skyll the loue that a soule felyth in thinkyng beholdynge of the godhede in man whan it is gracyously shewed is worthyer ghostlyer more medefull than the feruour oâ— deuocoÌ„n that the soule feleth by ymagynacoÌ„n onÌ„ly of the maÌ„hede shewe it neuer somoche outwarde For in rewarde oâ— y â— this is but maÌ„ly for our lorde sheweth hym not in ymagynacoÌ„n as he is ne that he is for the soule myghte not that tyme for freelte of the flesshede suffre it soo Neuertheles vnto suche soules that can not thiÌ„ke of the godhede ghostly that they sholde not erre in her deuocoÌ„n· but that they sholde be comforted strengthed thrugh some maner Inwarde beholdynge of IhuÌ„ for to forsake synÌ„e the loue of the worlde therfore oure lorde IhuÌ„ tempreth his vnseable lighte of his godhede and clâ—theth it vnder bodile liknes of his manhede shewith it vnto the Inner eye of a soule and fedeth it with the loue of his precious flesshe ghostly The whiche loue is of soo grete mighte that it sleeth al wycked loue in the soule strength it for to suffre bodily penaunce other bodily disease in tyme of neâ—â— for loue of Ihesu And this is the shadowyng of our lorde Iesu ouer a chosen soule in the whiche shadowyng the soule iâ— kepte fro brenÌ„ynge of worldly loue For right as a shadowe is made of a lyghte of a body right soo this ghostly shadow is made of the blessyd vnseable lyghte of the godhede of the manhede ooned therto shewed to a deuowte soule of the whiche shadowe the prophete sayth thus SpÌ„sante facieÌ„ nostraâ— xpÌ„s dnÌ„s sub vmbra eius viuemus in t gentes Our lorde cryst before our face as a spirite vnder his shadowe we shall lyue a moÌ„ge folke That is our lorde IhuÌ„ in his godhede is a spyryte that may not be seen of vs lyuyng in flesshe as he is in his blessed lyghte therfore we shal lyue vnder the shadowe of his manhede as longe as we are here But though this be sooth that this loue in ymaginacyon be good Neuertheles a sowle sholde desire for to haue ghostly loue in vnderstondyng of the godhede for that is the ende the full blysse of the soule and all bodily beholdynges are but meanes ledynge a soule to it I say not that we sholde refuse the manhede of IhuÌ„ and departe god fro man but thou shalt in IhuÌ„ man beholde drede woÌ„der loue ghostly the godhede And soo shall y u wythoute de partynge loue god in man· and bothe god man ghostly and not flesshly Thus taughte our lorde mary mawdeleyne that sholde be contemplatyfe whan he sayd thus Noli me tangere non duÌ„ enim ascendi ad patrem meuÌ„ Towche me not I am not yet styed vp to my fader That is to saye Mary magdalene loued well our lorde IhuÌ„ before the tyme of his passyon but her loue was moche bodily lityl ghostly She trowed well that he was god but she loued hym lityll as god for she kouth not thenÌ„e therfore she suffred al her affeccoÌ„n al her thought falle in hym as he was in fourme of man And our lorde blamed her not thenÌ„e but praysed it moche But after whan he was rysen fro dethe and appered to her she wolde haue worshypped hym wyth suche maner loue as she dyde before and thenÌ„e our lorde forbode her sayd thus Towche me not That is Sette not thy reste ne the loue of thyn herte in that fourme of maÌ„ that thou seest wyth thy flesshly eye onÌ„ly for to reste therin For in that fourme I am not stied vp to my fader That is I am not euen to the fader for in that fourme of man I am lesse than he Towche me not soo but sette thy thoughte thy loue in that fourme in whiche I am euen to the fader that is the fourme of the godhede and loue me knowe me worship me as god man godly not as a man maÌ„ly Soo shalt thou touche me For sythen I am both god man and all 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 a god in thyne herte and in thyne loue And worshyppe me in thyne vnderstondynge as Ihesu god and man souereyne sothfastnes and souereyne godenes and blessed lyf for that I am And thus taughte our lorde her as I vnderstonde and also all other soules that are disposed to conteÌ„placion and able therto that they sholde doo so Neuertheles other soules that are not subtyll in kynde ne are not yet made ghostly thrugh grace it is good to hem that they kepe forth her owne worchynge in ymagynacoÌ„n wyth manly affeccoÌ„n vnto morÌ„ grace come freely to hem It is not syker to a man to leue one good thynge vtterly tyll he see fele a better Vpon the selfe wyse it may be sayd of other maner felynges that are like to bodily as herynge of delectable songe or felynge of coÌ„fortable hete in the body seenge of lyghte or swetnes of bodily sauour Thise are not ghostly felynges for ghostly felynges are felte in the myghtes of the soule pryncipally in vnderstoÌ„dynge loue and lityll in ymagynacoÌ„n But thise felynges are felte in the myghtes of the body in ymaginacoÌ„n therfore they are not ghostly felynges But whaÌ„ they are best mooste true yet are they but outwarde tokeÌ„s of the Iuly grace that is felte in the myghtes of the soule This may be openly preued by holy wrytt sayeng thus ApparueruÌ„t aplis disê‘tite 〈◊〉 taqmÌ„ ignis seditque supra singlos eorum spÌ„s scuÌ„s The hoâ—ly ghost appered to thapostles in the daye of pentecost in y â— liâ—kenes of brenÌ„ynge tonges enflaÌ„med her hertes sette vpon eche of hem Now soth it is y e holy ghost that is god in hymselfe vnseable was not that fyre ne the tonges that were seen ne that brenÌ„ing that was felt bodily but he was vnseable felt in the myghtes of her soules for he lyghtned her reason kyndeled her affeccoÌ„n thrugh his blessed precense soo clereâ—i soo brenÌ„yngly that they had sodeynly the ghostly knowyng of sothfastnes the perfeccoÌ„n of loue as our lorde behyght heÌ„ sayenge thus SpÌ„s scuÌ„s docebit vos oeÌ„m veritateÌ„ That is y e holy ghost shal teche you al sothfastnes thenÌ„e was y e fyre y t brenÌ„yg nought elles but a bodily token outwarde shewed in wytnessynge of that grace that was Inwardly felte And as it was in hem soo is it in other soules that are vysited and lyghtned wythin of the holy ghost and hath wyth that suche outwarde felynge in coÌ„forte wytnessyng of the grace in warde But that grace is not as I hope in all soules that are perfyte but there our lorde woll Other Inperfyte soules that haue suche felynges outwarde haue not yet receyued Inwarde grace it
fro the fyre that brenÌ„eth in the hye awter of heuen but it is feyned by the fende enflaÌ„med of helle for it is fully menged wyth the heyght of pryde of presuÌ„pcion of heÌ„ selfe despyte demyuge disdeyne of hem that thus punisshÌ„ hem They wene that all this is charite that they suffre al y t for the loue of god but they are begyled of the myddaye feÌ„de A true louer of ihuÌ„ whaÌ„ he suffreth harme of his eueÌ„cristen is soo streÌ„ghthed thrugh grace of the holy ghost is made soo meke soo pacyente soo peasyble that soo sthofastly y t what wronge or harme it be that he sufffe of his euencristen he kepeth euer mekenes He dispiseth him not he demyth hym not but he prayeth for hym in his herte hath of hym pyte compassyon moche more tendly than of a nother maÌ„ that neuer dide hym harme And sothly better loueth him more feruently desyreth the saluacoÌ„n of his soule· by cause that he seeth y t he shall haue so moche ghostly profyte of the euyl dede of that other man though it be ayenst his wyll But this loue this mekenes worcheth oonly the holy ghoste aboue the kynde of man in hem that he maketh the true louers of IhuÌ„ ¶ How loue sleeth couetyse lecherye glotenye and sleeth y e flesshly sauour delyte in all the v. bodily wyttes softly easely thrugh a gracyous beholdyng of IhuÌ„ Caplm xxxix COuetyse also is slayne in a sowle by the worchynge of loue for it makyth the soule soo coueytous of ghostly gode and to heuenly ryches soo ardauÌ„t that it setteth ryght nough tby all 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 pounde of golde thanne in a pounde of leed It setteth all thynge that shall perysshe at one pryce No more he chargeth that one than that other as in his loue For it semith well that all thise erthly thynges that worldly men lete soo grete pryce of loue soo deyntly sholde passe awaye torne to nought both the thynge in itself the loue of it And therfore he bringeth it in his thought by tyme in to that plighte that it shall be after and soo acouÌ„teth it as noughte And whan wordly louers stryuen fyghten plede for erthly gode who maye fyrste haue it the louer of IhuÌ„ stryueth wyth noo maÌ„ but kepyth hymself in pees and holdeth hym payd wyth that y t he hath wol stryne for nomore For hym thynkyth y t he nedeth nomore of al the riches in erthe than a skant bodily sustenauÌ„ce for to saue the bodily lyfe wyth all asloÌ„ge as god woll and that he maye lyghtly haue And therfore wol he no more than skantly hym nedeth for the tyme that he maye freely be discharged fro besynes aboute the kepynge the dispeÌ„dyng of it and fully yeue his herte his besynes aboute the sekynge of IhuÌ„ for to fynde hym in clenÌ„es of spirite for that to all his couetyse For why oonly clene of herte shall see hym Also flesshly loue of fader moder and other worldly frendes haÌ„geth not vpon hym It is euen kutte fro his herte with the swerde of ghostly loue that he hath nomore affeccioÌ„ to fâ—der 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 his moder had the self grace y t some other meÌ„ haue But neuertheles yf they ben not soo thenÌ„e loueth he other men better than hem that is charyte And soo sleeth goddis loue couetyse of y e worlde bringeth in to the soule pouerte in spiryte And y t dooth loue not onÌ„ly in hem that haue right noughte of worldly gode but also in somÌ„ creatures that are in grete worldly state haue dispendynge of erthly ryches Loue sleeth in some of hem couetise so ferforth y t thei haue no more likinge 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 y e holy ghost taken so fully wyth the syghte of the loue of a nother thynge that is IhuÌ„ that is soo precyous soo worthy y t it wol receyue none other loue restyngly that is contrary therto And not onÌ„ly dooth loue this but also it sleeth the lykyng of lecherye all other bodily vnclenÌ„es and bryngeth in to the soule very chastyte· torneth it in to likynge For the soule felyth so grete delyte in the syghte of IhuÌ„ that it liketh for to be chaste is noo grete hardnes to it for to kepe chastite for it is soo moost ease moost rest And vpon the selfe wyse the yefte of loue sleeth lustes of glotenye makyth the soule sobre temperaunte and bereth it vp soo myghtily that it maye not reste in likynge of mete drynke but it taketh mete drynke what it be that leest greueth the bodyly coÌ„plexion yf he maye lyghtly come therto Not for loue of itself but for the loue of god On this maner wyse the louer of god seeth well y t him nedeth for to kepe his bodily lyfe wyth mete drynke aslong as god woll suffre hem to be togyder ThenÌ„e shall this be y e discrecoÌ„n of the louer of IhuÌ„ as I vndstonde that hath feling worchynge in the loue that vpon what maner that he may moost kepe his grace hole leest be letted fro worchynge in it thrugh takynge of bodily sustenauÌ„ce soo shall he doo That maner of mete that leest letteth leest troubleth the herte and maye kepe the body in strengthe be it flesshe be it fysshe be it brede ale y t I trow the soule cheseth for to hane yf it may come therby For all the besynes of y e soule is for to thynke on IhuÌ„ wyth reuerent loue euer wythoute lettynge of ony thynge yf y t it myghte And therfore sythen it must nedis soÌ„what be letted hyndred the lesse that it is letted hindred by mete or drynke or ony other thynge the leuer it is It had leuer vse the beste mete moost of price vnd the sonÌ„e yf it lesse letted y e kepynge of his herte than for to take but brede warter yf y t letted hym more For he hath noo rewarde for to gete hym grete mede for the payne of fastynge be put therby fro softnes in herte but all his besynes is for to kepe his herte as stably as he maye in the syghte of IhuÌ„ in the felynge of his loue And sothly as I trowe he myghte with lesse likynge vse y e beste mete that is gode in the owne kynde than a nother man that worcheth al in
stylnes fro the grete cryenge of the bestly noyse of flesshly desyres vnclene thoughtes This stylnes makyth InspyracoÌ„n of the holy ghost in beholdynge of IhuÌ„ For why His voyse is soo swete soo myghty that it putteth scylence in a sowle to Ianglyng of all other spekers· for it is a voys of vertue softly sowned in a clene soule of the whiche the prophete sayth thus Vox dnÌ„i in virtute That is The voys of our lord Ihesu is in vertue This voys is a lyfely worde a spedy as the apostle sayth Viuê° est sermo dei efficax et penetrabilior omÌ„i gladio that is quycke is the worde of IhuÌ„ spedy more perisshynge than ony swerde is Thrugh spekynge of this worde is flesshly loue slayne and the sowle kepte in scylence fro all wicked stirynges Of this scilence it is sayd in the apocalips thus FactuÌ„ est scilenciuÌ„ in celo quasi dimidia hora Scilence was made in heuen as it were an halfe houre Heuen is a clene soule thrugh grace lifte vp fro erthly loue to heuenly coÌ„uersacoÌ„n and soo it is in scylence 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 the soule thinketh that it is be it neuer soo longe And therfore it is but an halfe houre And theÌ„ne hath it pees in conscyence For why Grace puttyth oute gnawynge pryckynge and stryuynge and flyghtynge of synnes And bryngeth in pees and accorde and makyth Iesu and a sowle bothe one in full acordaunce of wyll There is none vpbradynge of synnes ne sharpe repreuynge of defawtes made that tyme in a sowle For they haue kyssed and made frendes and all is forgyuen that was mysse done Thus felyth the soule thenne wyth full meke sikernesse and grete ghostly gladnesse And conceyueth a full grete boldnes of saluacyon by this accorde makynge For it heryth a preuy wytnessynge in conscyence of the holy ghost that he is a chosen sone to heuenly heritage Thus saynt poul sayth IpÌ„e spiritus testimonium perhibet spiritui nostro quoniaÌ„ filii dei sumus That is The holy ghost beryth wytnesse to our spiryâ—te that we are goddis sones This wytnessynge of conscyenâ—ce sothfastly felte thrugh grace is the very Ioye of the sowle as the apostle sayth Gloria mea est testimonium consciencâ—â— mee That is My Ioye is the wytnesse of my conscyeÌ„ce 〈◊〉 that is whan it wytnessyth pees and acorde true loue and freÌ„dshyppe betwyxe Ihesu and a sowle And whan it is in thâ—â— pees thenne is it in hyghnes of thoughte Whan the soule is bounden wyth loue of the worlde thenÌ„e 〈◊〉 it byneth all creatures For euery thynge ouergooth it and â—â—ryth it downe by maystry that it maye not see Ihesu ne 〈◊〉 hym For right as the loue of the worlde is vayne flesshly Rygh soo the beholdynge and thynkynge· and the vsynge of all creatures is flesshly And that is a thraldome of the sowle But thenne thrugh openynge of the ghostly eye in to Ihesu the loue is torned And the sowle is reysed vppe after hys owne kynde aboue all bodyly creatures And thenne the beholdynge and thynkynge and the vsynge of hem is ghostly For the loue is ghostly The sowle hathe thenne ful grete disdeyne for to be buxom to loue of worldly thynges for it is hyghe sette aboue heÌ„ thrugh grace It setteth noughte by all y e worlde for why all shal passe perisshÌ„ Vnto this hienes of herte whyle the soule is kepte therin comith none errour ne deceyte of the feÌ„de for IhuÌ„ is sothfastly in syghte of the soule that tyme all thynge byneth him Of this y e prophete spekyth thus Accedat hoÌ„ ad cor altuÌ„ et exaltabit deê° Come man to hyghe herte god shall be hyghed That is a man y t thrugh grace comyth to the highnes of thoughte shall see that IhuÌ„ is onÌ„ly hyghed aboue all creatures he in hym And thenÌ„e is the soule aboue moche strauÌ„ged fro felyship of worldly louers Though her body be in myddes amoÌ„ge hem full ferre ben they departed fro flesshly affeccoÌ„ns of creatures It chargeth not though it neuer see man ne speke wyth hym ne haue coÌ„forte of hym yf it mighte euer be soo in that ghostly felynge It felyth soo grete homlynes of the blessed presence of our lorde IhuÌ„ somoche sauour of hym that it may lyghtly for his loue foryete the flesshly affeccioÌ„ the flesshly minde of all creatures I saye not that it shall not loue ne thynke of other creatures but I saye that it shal thynke on hem in time see hem loue hem ghostly freely not flesshely painfully as it dide before Of this onÌ„lynes speketh the prophete thus DucaÌ„ eaÌ„ in solitudine et loquar ad cor eius I shal lede her in to onÌ„ly stede I shal speke to her herte That is Grace of IhuÌ„ ledeth a soule fro noyous coÌ„pany of flesshly desyres in to onÌ„lynes of thought makyth it foryete the lykynge of the worlde and sowneth by swetnes of his Inspyracyon wordes of loue in eeres of the herte Oonly is a soule whan it loueth IhuÌ„ tentyth fully to hym and hath loste the sauour the coÌ„forte of the worlde And that it myghte better kepe this onÌ„ly nes it fleeth the companye of all men yf it maye and sechyth onÌ„lynes of body for that moche helpeth to onÌ„lynes of y â— soule to the free worchynge of loue The lesse lettynge that it hath wythout of vayne Ianglynge or wythin of vayn thynkynge the more free it is in ghostly beholdynge and soo it is in pryuytee of herte All wythout is a soule whiles it is ouerlayed blynded wyth worldly loue It is as comen as the hye waye for euery stirynge that cometh of the flesshÌ„ or of the feÌ„de 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 IhuÌ„ and hereth his preuy counseyle and is wonderfully comforted in the herynge Of this spekith the prophete thus SecretuÌ„ meum michi· secretum meuÌ„ michi My preuytee to me my preuyte to me That is The louer of IhuÌ„ thrugh InspyracoÌ„n of grace taken vp fro outwarde felynge of worldly loue rauysshed in to the preuite of ghostly loue yeldeth than kynge to hym sayenge thus My pryuete to me That is â–ª My lorde IhuÌ„ thy preuyte is shewed to me and preuyly hydde frâ— all louers of the worlde For it is called hydde manna y t may lightlyer be asked than tolde what it is And that our lorde Iesu behoteth to his louer sayenge thus Dabo sibi manna abâ— condituÌ„ quod nemo nouit nisi qui accipit That is I shal yeue manna hidde that noo man knoweth but he that takith â— This manna is heuenly mete and angels fode as holy wryte
sayth For angels are fully fedde and fylled wyth clere syghte in brennynge loue of oure lorde Ihesu and that is manna For we mowe aske what it is but not wyte what it is But the louer of Ihesu is not fylled yet here but he is fed 〈◊〉 by a lytyll taastynge of it whyles he is bounden in this bodyly lyfe This tastynge of this manna is a lyfly felynge of grace had thrugh openynge of the ghostly eye And this grace is not an other grace that a chosen soule felith in the begynnyng of his coÌ„uersyon but it is the same the selfe grace but it is otherwise felte and shewed to a soule For why grace wexeth wyth y e soule and the soule wexeth wyth grace And the more clene y e the soule is ferre departed fro the loue of the worlde the more myghty is the grace more Inwarde more ghostly shewyng in the preseÌ„ce of our lorde IhuÌ„ soo y t the same grace y t torneth hem fyrste fro synÌ„e makith hem begynÌ„ynge profityng by yeftes of vertue exercise of good werkes maken heÌ„ also perfyte And that grace is called a lyfly felynge of grace for he y t hath it feleth it wel knoweth well bi experyeÌ„ce that he is in grace It is ful lyfly to hym for it quyckneth the soule wondfully makyth it soo hole that it feleth noo paynfull dysease of the body though it be feble sykly For why thenÌ„e is y e body mightiest moost hole moost restful the soule also with out this grace the soule can not lyue but in payne for it thynkyih y t it myght euer kepe it noo thynge sholde put it away And neuertheles yet it is not soo for it passeth awaye ful lyghtly But neuertheles though the souereyne felinge passeth a waye wythdrawe the releif leueth still kepeth the soule in sadnes makith it for to desyre the comynge ayen And this is also the waker slepe of the spouse of y â— whiche holi writte sayth thus Ego dormio et cor meuÌ„ vigilat I slepe my herte wakith That is I slepe ghostly whan thrugh grace the loue of the world is slayne in me wycked stirynges of flesshly desyres are dede somoche that vnethes I fele heÌ„ I am not taryed wyth hem my herte is made free And thenÌ„e it wakith for it is sharpe redy for to loue IhuÌ„ see hym The more I slepe fro outwarde thinges the more waker I am in knowyng of IhuÌ„ of Inwarde thynges I may not wake to IhuÌ„ but if I slepe to the worlde And therfore the grace of the holy ghost speryng the flesshly eye dooth y e soule selpe fro worldly vanyte openynge the ghostly eye wakith in to the syghte of god dis mageste helid vnd the clowde of his precyous manhede As the gospel sayth of the apostles whan they were with oure lorde IhuÌ„ in his transfyguracoÌ„n Fyrst they slepte Et euigilantes videruÌ„t magestateÌ„ They wakynge sawe his mageste By slepe of the apostles is vnderstonde deyeng of worldly loue thrugh InspiracoÌ„n of the holy ghost by her walkynge conteÌ„placoÌ„n of IhuÌ„ Thrugh this slepe the soule is broughte in to reste fro noyse of flesshly luste And thrugh walkinge it is reysed vp in to the syghte of IhuÌ„ ghostly thynges The more that the eyen are spered in this maner slepe fro the appetyte of erthly thyng the sharper is the Inner syghte in louely beholdynge of heuenly fayrhede This slepynge this wakyng loue worcheth thrugh the lyght of grace in the soule of the louer of our lorde Ihesu ¶ How specyall grace in beholdynge of our lorde IhuÌ„ wythdrawyth soÌ„tyme fro a soule And how a soule shall haue her in the absence presence of IhuÌ„ And how a soule shall desyre that in it is alwaye the gracyous presence of Ihesu Caplm xli SHewe me thenÌ„e a soule that thrugh InspyracoÌ„n of grace hath openynge of the gostly syghte in to beholdynge of IhuÌ„ that is departed drawen out fro the loue of the worlde so ferforth that it hath puryte pouerte of spiryte ghosty â—â—ste Inwarde scylence pees in conscyeÌ„ce highnes of thoughtâ— onÌ„lynes pryuete of hert waker slepe of the spouse that hatâ— loste lykynge Ioyes of the worlde taken with delyce of heuâ—â—ly sauour· euer thristynge softly shyghynge y t blessed presenâ—ce of IhuÌ„ and I dare hardly pronouÌ„ce that this soule brenÌ„eth all in loue shyneth in ghostly lyghte worthy for to come to the name to the worshyp of the spowse for it is refourmeâ— in felynge made able redy to contemplacion Thyse are the tokeÌ„s of InspiracoÌ„n in openyng of the ghostly eye For why whan the eye is opened the sowle is in full felynge of all thyse vertues before sayde for that tyme Neuerthelesse it falleth often tymes that grace withdrawyth in partye for corrupcyon of mannes freelte and suffreth thenÌ„e the sowle for to fall in to itselfe in flesshlyhede as it was beforne And thenne is the soule in payne and in sorowe for it is blynde vnsauery can noo good It is weyke vnmyghty encoÌ„bred wyth y e body wyth al the bodily wyttes It secheth desyreth after y e grace of IhuÌ„ ayen it maye not fynde it For holy wrytte saythe of our lorde thê° PostqmÌ„ vultuÌ„ suuÌ„ abscoÌ„derit noÌ„ eÌ„ qui coÌ„teÌ„plet euÌ„ That is After whaÌ„ our lorde IhuÌ„ hath hidde his face there is none that maye beholde him whaÌ„ he sheweth him the soule maye not vnsee hym for he is lyghte whan he hydeth hym it may not see hym for the soule is derke His hidynge is but a subtyll assayenge of the sowle His shewynge is a wond mercyfull goodnes in coÌ„forte of the soule Haue ye no wond though the felynge of grace be wythdrawe somtyme fro a louer of IhuÌ„ For holy wrytt sayth y e same of the spouse that she fareth thus Quesiui et noÌ„ inueni illuÌ„ vocaui noÌ„ respondit michi I seched I fouÌ„de hym not I called he answered not That is whan I falle downe to my freelte thenÌ„e grace wythdraweth â–ª for my fallyng is cause therof not his fleenge But thenÌ„e fele I peyne of my wretchidnes in his absence And therfore I sought hym by grete desyre of herte he yaue to me noo feable answerynge And thenÌ„e I cryed wyth all my soule Reuertere dilecte mi Torne ayeÌ„ thou my loued And yet it semid as he herde me not The paynfull felyng of myself the assaylinge of flesshly loues dredes in this tyme the wantynge of my ghostly strengthe is a coÌ„tynuell cryeng of my sowle to IhuÌ„ And neuertheles our lorde makith strauÌ„ge comyth not crye I neuer soo faste For he is syker ynouhÌ„ of his louer that he wol not torne ayen to worldly loue fully he may noo sauour haue therin therfore abideth he y â— lenger But at y e laste whan
〈◊〉 my chekes ouer hony to my mouth That is Lorde IhuÌ„ thyâ— holy wordes endyted in holy wrytte broughte to my 〈◊〉 thrugh grace are swetter to my chekes that are y e affecoÌ„ns oâ— my soule than hony is to my mouthe Sothly this is a fayre werke wythoute paynfull traueylle for to see Ihesus thus This is one manere of syghte of Ihesu as I sayde before Not as he is but clothed vnder lyckenesse of werkes and of wordes Per speculum in enigmate By a myrroure and by a â—yckenesse As the appostle saythe Ihesu is endeles myghte wysdome and goodnes Ryghtwysnesse soothfastnesse holynesse and mercy And what this Ihesu is in hym selfe maye noo sowle see ne here But by effecte of his worchynge he maye be seen thrugh the lyght of grace as thus His myght is seen by makynge of all creatures of nought his wysdome in ordynate disposynge of hem his goodnes in sauyng of hem his mercy in foryeuenesse of synÌ„es his holynesse in yeftes of grace his rightwysnes in harde punysshynge of synÌ„e his softnes in true rewardyng of good werkes And al this is expressed in holy wrytte and this seeth a soule in holy wrytte with all other accidentes that fallen herto And wite thou wel that suche gracyous knowynges in holy wrytt or in other writinge that is made thorugh grace are noughte elles but swete letters senden made betwyxe a louynge soule IhuÌ„ loued Or elles yf I shall saye sothlyer betwyxe IhuÌ„ the true louer the soules loued of hym He hath full grete tendnes of loue to al his chosen childern that are here closed in claye of this bodily lyfe And therfore though he be absent fro hem highe hid aboue in the bosom of the fader fulfylled in delyces of the blessed godhede yet notwythstondyng he thynketh vpon hem vysyteth hem full ofte thrugh his gracyous ghostly presence coÌ„forteth hem by his letters of holy wrytte and dryueth oute of her hertes heuynes werynes dowtes dredes and maketh heÌ„ gladde mery in hym truely trowynge to all his byhetynges and mekely abydinge fulfyllyng of his wyll Saynt poul sayth thus QuecuÌ„que scripta suÌ„t ad nostraÌ„ doctrinaÌ„ scripta sunt vt per consolacioneÌ„ scripturarum speÌ„ habeamê° All that is wryten to our techynge it is wryten that by comforte of wrytynge we myghte haue hope of saluacyon And this is a nother werke of coÌ„templacoÌ„n for to see IhuÌ„ in scryptures after openynge of the ghostly eye The clenner the syghte is in beholdynge the more comforted is the affeccion in the tastynge â— A full lytyll sauour felte in a clene soule of holy wrytte in thys maner before sayd sholde make the soule sette lytyll pryce by knowynge of all the vii artes or of all the worlde of all woldly cuÌ„nynges For the ende of this knowinge is saluacoÌ„n of a mannes soule in euerlastynge lyf and the ende of that other as for hemselfe is but vanytee and a passynge delyte but yf they be torned thrugh grace to this ende ¶ Of the preuy voys of Ihesu sownyng in a soule wherby it shall be knowen And how al the gracyous IllumynacoÌ„ns made in a soule ben called the spekynges of IhuÌ„ c. xliiii â—O thyse are fayr newe felynges in a clene soule and if a sowle were fulfylled wyth suche it myghte be sayd sothly that it were refourmed somwhat in felynge but not yet fully â–ª for why yet Ihesu sheweth more and ledeth the soule Inner and begynneth to speke more homely and more louely to a soule and redy is the soule thenne to folowe the styâ—yng of grace For the prophete sayth QuocuÌ„que ibat spuÌ„s iâ— luc gradiebantur et rote sequentes euÌ„ whed soo yede the spiâ—yte thider yede the wheles folowynge hym By wheles are vnderstonde the true louers of IhuÌ„ For they are rouÌ„de in vertue wythout angyle of frowardenes and lyghtly whyrlynge thorugh redynesse of wyll to the styryng of grace For after thaâ— grace styreth and techeth soo they folowe and worche as thâ— prophete sayth But they haue fyrste a full siker assaye and â— true knowinge of the voys of grace or they maye doo so thâ—â— they be not deceyued by her owne feynyng of by the myddaâ—â— fende Our lorde Ihesu sayth thus of his louers Oues 〈◊〉 vocem meaÌ„ audiuÌ„t et cognosco eas cognoscuÌ„t me mee 〈◊〉 shepe heren my voys and I knowe hem and they knowe me The preuy voys of Ihesu is full true and it makyth a soule true There is noo feynyng in it ne fantasye ne pryde ne ypocrysy But softnesse mekenesse pees loue and charytee And it is full of lyfe loue grace And therfore whan it so wnyth in a sowle it is of soo grete myghte some tyme that the soule sodeynly layeth of honde all that there is prayenge spekynge redynge or thynkynge in the manere before sayd all maner bodily werke lystnyth therto fully heryng perceyuinge in rest in loue the swete steuen of this goostly voys as it were rauysshed fro y e mynde of all erdely thynges And thenÌ„e some tyme sheweth IhÌ„u in this pees hymself as an hawtful mayster and somtyme as a reuerent fader soÌ„tyme as a louely sponse And it kepyth a soule in a wondfull reuerence in a louely beholdynge of hym that y e soule lyketh well thenne and neuer soo well as thenne For it felyth soo grete sykernesse and soo grete reste in IhÌ„u soo moche fauour of his goodnes y t it wolde euer be soo and neuer doo other werke It thinkith y t it touchith IhÌ„u and thruhÌ„ vertue of y e vnspekable touchynge it is made hole stable in itselfe reuerently beholdyng onÌ„ly IhÌ„u· as yf there were noo thynge but IhÌ„u oo thyng and be a nother borne vp onÌ„ly by y e sauour and y e wondful goodnes of hym y â— is that thynge y t he felyth and seeth And this felynge is ofte tymes wythoute specyall beholdynge of holy wrytte ne but wyth fewe wordes formyd in y e herte nought but thus amonge fallen in swete wordes accordynge to y â— felynge eyther louynge or worshyppyng or wondryng or other wyse sownynge as the herte lykyth The soule is full moche departed fro loue or likynge of the worlde thorugh veâ—â—ue of this gracyous felynge And also fro mynde of the worlde moche in the meane tyme It takyth none hede therof for it hath noo tyme therto But thenÌ„e soÌ„tyme anone wyth this fallyth â—n to a soule diuers IllumynacioÌ„s thruhÌ„ grace y t whiche IllumynacoÌ„ns I calle the spekinges of IhuÌ„ the sight of ghostly â—hynges For wyte y u wel that all the besynes y t IhuÌ„ makith a â—â—ut a soule is for to make it a true perfyte spouse to him in â—â—e hynes the fulnes of loue And y t may not be done so sodeÌ„â—â— therfore IhuÌ„ y t is loue of all louers the wysest assayeth by many wyses by many wondful meanes or it may come
of orders the distynccoÌ„ns of persones how they lyue all in lyght of sothfastnes endles and how they brenÌ„e all in loue of the holy goost after the worthynes of orders how they see loue prayse IhuÌ„ in blessyd reste wythout ceesinge There is noo syght of body ne no figure in ymaginacoÌ„n in this maner worchinge but all ghostly of ghostly creatures ThenÌ„e begynÌ„eth the soule to haue grete aqueyntauÌ„ce of the blessed spirytes a grete felishyp They are full tend full besye aboute suche a soule to helpe it They are maysters to teche it often thrugh her ghostly presence towchynge of her lyghte dryuen out fantasyes fro the soule they Illumyn the soule graciously thei coÌ„forte the soule by swete wordes sodenly sowned in a clene herte And yf ony dysease falle ghostly they seruen the soule and mynystre to it all that it nedeth Thus saynt poul said of heÌ„ NoÌ„ne oeÌ„s suÌ„t administratorii spÌ„us missi ê“pter eos qui hereditateÌ„ capiuÌ„t salutis wote ye not wel that holy spirytes are minysters sente of IhuÌ„ for hem that taken the herytage of helth Thyse are chosen soules as who sayth yes For wyte y u well that all this ghostly worchyng of wordes of reasons broughte to the minde· suche fair liknes are made bi the mynistery of angels whan the lyght of grace abuÌ„dantly shinyth in a clene soule It maye not be tolde by tonge the felynges the lyghtnynges the graces the coÌ„fortes in specyall that clene sowles perceyue thrugh fauourable selyshyp of blessed angels The soule is well at eace with hem to beholde how they done that it wolde tende to noo thynge elles But thenÌ„e wyth the helpe of the angell yet the soule seeth more for knowinge ryseth aboue all this in a clene sowle And y t is to beholde the blessyd kynde of IhuÌ„ Fyrst of his gloryoê° manhede how it is hyghâ—â— worthily aboue all angels kynde thenne after of his blessâ—â— godhede For by knowyng of creatures is knowen the creatâ—ur thenÌ„e begynÌ„eth the soule to perceyue a lytyll of the prâ—â—â—tees of the blessid trinyte It may wel ynough· for lyght of gâ—ace gooth before therfore she shal not erre asloÌ„ge as she â—â—â—deth her wyth the lighte ThenÌ„e is it opened sothfastly to the eye of y e soule the onÌ„lihede in subuÌ„anÌ„ce distynccoÌ„n of 〈◊〉 in the blessyd tyrnite as it maye be seeÌ„ here moche 〈◊〉 sothfastnes of the blessid trinyte pertynent to this 〈…〉 whiche is openly declared shewed by writyng of holy 〈◊〉 of holy chyrche And wyte y u well that y e same the 〈◊〉 â—â—thfastnes of the blessyd trinyte y â— thise holy doctours 〈…〉 thrugh grace writen in her bokes in streÌ„gthing of ou◠〈…〉 a clene soule may see in knowyng thrugh y â— self lygh◠〈…〉 I woll not expresse tomoche of this materÌ„ here 〈…〉 for it nedeth not Wond grete loue felith the soule 〈…〉 delyte in felyng of this sothfastnes whaÌ„ it is 〈…〉 specyall grace for loue light goth bothe togyd in 〈…〉 There is noo loue y t riseth of knowyng of 〈…〉 dyng y t may towche sooner our lorde as this loue 〈…〉 why this knowyng is worthiest hyeste in itself 〈…〉 god man yf it be specyally shewed bi the lyght of 〈…〉 therforÌ„ is the fyre of loue flamÌ„ynge of this more 〈…〉 than it is of knowyng of ony creature bodily or ghostly 〈◊〉 thise gracyoê° knowynges felid in a soule of y e vnyuersitee of al creatures in manerÌ„ before said of our lorde IhuÌ„ makâ—â—â— keper of al this fayr vnyuersitee I calle heÌ„ fayr wordes 〈◊〉 spekynges of our lorde IhuÌ„ to a soule y â— whiche he wol make his true spouse He shewith preuytees profereth riche â—â—â—tes of his tresour arayeth y e soule with heÌ„ ful honestly She nede not be ashamed wyth the coÌ„panye of her felawes to apere afterwarde to the face of Ihesu her spouse All this louely dalyauÌ„ce of preuy speche bitixe thuÌ„ a soule may be called an hidde worde of the whiche holy wrytt sayth thê° Porro ad me dcmÌ„ est vbuÌ„ abscondituÌ„ et venas susurrii ê‘cepit auris mea Sothli to me is said an hidde worde the veynes of his rowuynges myn eere hath perceyued The InspyracoÌ„n of IhuÌ„ is an hidde worde for it is preuily hidde fro al louers of the worlde shewed to his louers â–ª thrugh whiche a clene sowle perceyueth redily the veynes of his rownyng y t are specyally shewenges of his sothfastnes For eueryche gracyoê° knowynge of sothfastnes felt wyth Inly sauour ghostly delyte is a preuy â—ownyng of IhuÌ„ in the ere of a clene soule Him behoueth to 〈◊〉 moche clenÌ„es mekenes all other vertues to be halfe 〈◊〉 to noys of wordly Ianglyng y t shold wysely perceyue 〈…〉 ghostly rownynges y t is the voys of IhuÌ„ Of y â— why 〈…〉 sayth thê° Vox dnÌ„i pÌ„parantis ceruos reuelabit 〈…〉 The voys of our lord â—huÌ„ arayeng hertes he shal shew 〈◊〉 That is â–ª the InspiracoÌ„n of IhuÌ„ makyth soules lyghte 〈◊〉 y t sterten fro therthe ouer busshes breres of al 〈…〉 he sheweth to hem the thicke y t are his preuitees 〈◊〉 not be perceyued but bi sharpe eye Thise beholdinges 〈◊〉 grouÌ„ded in grace in mekenes maketh a soule 〈…〉 in desyre to y â— face of IhuÌ„ Thise are y e ghostly 〈…〉 I spake of beforÌ„ they beÌ„ called newe gracioê° felinges 〈◊〉 â—oo but touche heÌ„ a litill for wyssing of y e soule For a souâ—e that is clene stired by grace to vse of this werkyng may see more in an hour of suche ghostly matere thaÌ„ myÈte be wryteÌ„ in a grete boke ¶ Thus finysshith this present boke whiche expowneth many notable doctrynes in contemplacyon whiche as me semyth right exspedyeÌ„t to those that setten theyr felicyte in ocupyenge theimself specyally for theyr soule helthe Greg. Cor i3 Greg. P· xxxiii EphÌ„e v. i· cor i3 Psalm̄· C. xviii HebrÌ„ v. Eph̄· iii. Phil. iii MathÌ„ v. Iob. v. TrenÌ„ iiii IohÌ„ iiii Luc· xiiii Greg â–ª Ecc xvâ— Isay· 66 1 cor â—0 P· xiiii P· c. iâ—â— P· xl P· Tren̄· Cor xiiii Leuit. 6. M· xxii P· l. BernÌ„ p̄· cor 6 â–ª Gal. 9 â–ª p̄· cor â— â–ª Ioh̄· 16. P· 9â— Isa. liiii Iob xi 〈◊〉 iiii â–ª Aug· pÌ„ cor vii Eph. iiii pÌ„ cor ir Luc. xiii· M· xvi Col. iii. Psalmâ— IohÌ„is â— IohÌ„ IohÌ„ Cant Deut· ii P· lxxii P· ê“uer xx 〈…〉 â—s Psalm cxviii Luc. 10. P· xxiiii M· 13. IohÌ„ xiiii M. ii Cor 〈◊〉 Ro. 〈◊〉 ê“â—â— xiiii Iob. 20â— Gal. â— â—say· â— Ro â–ª â— pÌ„ cor i3 P. M. vâ— Greg â–ª Augê° Phil iiii Augê° Cant· 1. Cant â–ª â— Luc. xiiii 〈◊〉 12 â–ª GenÌ„ 3. Eccâ—â— Phil 3. SapÌ„ 2. ê“u â— P· 3viii IohÌ„ 1â— Gal. â— Epâ— iiii Isay· 3. Gal. iiii IohÌ„ iiii Heâ—â— â–ª Ro· viii 〈◊〉 x. Ro· v. E· xxviii Ro. vii â—say vii M. v. Act· xv Cant. i. EphÌ„ 6. Apoc. â— IohÌ„is 1. P. xlii GenÌ„ 3. Iob 3. MalÌ„ iiii Gal. v Col. â— P â–ª JohÌ„ x. Ioâ— Col. 3. pÌ„ â—â— iiii S. cor iiii â–ª 〈◊〉 vii pÌ„ IohÌ„ Ro· viii P· â— xxxviii Isay â— â–ª P· xiiii P· x. P. x. Apoc· P. lxiii Oseerii Cant. v Cant. 3 Cant 6 Cant. i. HebÌ„ x. 〈◊〉 3 â—uc· xiiii Ro. xv Hebâ—â— Iob. iiii