thou myghtest more profyte in other vertues as mekenesse charyte For wyte thou wel he that hathe in his desyre in his traueylle none other rewarde to none other thynge but to mekenes and charyte aye cryenge after hem howe he myght haue hem he shal in that desyre werchynge folow and after profyte and wexe in al other vertues as in chastyte abstinence suche other yf he haue but lytyl rewarde in hem in a yere more than he sholde withouten this desyre profyte in seuen yf he stryue with gloâ—enye lechery suche other contynuelly bete hymself with scourges eche day fro morowe to euensong tyme ¶ That thorough by desyre traueyle for mekenesse charyte a man comyth soner to other vertues than by traueyle in hemself Caplm lxxvii GEte to the then mekenes charyte And yf thou wolte traueyle swynke besyly for to haue hem thou shalt haue ynough for to do in getynge of heÌ„ And yf thou maye gete heÌ„ they shall rule the mesure y e ful pryuely how thou shalt ete how thou shalt drynke so cour al thy bodyly nede that there shall no man wyte it but yf thou wolt that shal not be in perplexite ne iÌ„ yre ne in anguysshnes and heuynes ne iÌ„ lustes ne in lykynges but in pees of glad conscence with a sad restfulnes I speke ferder than I thought to haue spoken iÌ„ this matere but netheles do yf thou may as I the say I hope god shal make al wel by this y t I haue sayd maye thou somdel see in this ymage of syn how moche it letteth y t The gospel sayth how Abraham spake to the ryche maÌ„ that was beryed in hel on this wyse Choas magnum inter nos vos ficmatum est vt hii qui volunt transire ad vos non possunt nec huc transmeare There is a grete chaos that is to sayen a thycke derknesse betwene vs the that we mow not come to the ne thou tyl vs This derke ymage in thi soule min also may be called a grete chaos y t is grete derknes for it letteth vs y t we mow not come to abraham whiche is Ihesu it lettyth hym y t he wol not come to vs ¶ Of the derknes of the ymage of syn And what comyth in by the wyndowes therof Caplm lxxviii LIft vp y e lantern se iÌ„ this ymage fiue wiÌ„dowes by the whiche syn comyth in thy comyng iÌ„to soule as y e prophete sayth Morâ— ingreditur per fenestras nostras Deth comith in by our wyndowes Thyse wyndowes arn the fyue wyttes by y e whiche thy soule gooth out fro by hymself sechyth his delyte and his fedynge in erthly thynges ayenst his owne kynde As by y e eye for to see curyous fayre thynges so of other wyttes By the vnskylfull vsynge of thyse wyttes in to vanyte wylfully thy soule is moche letted fro ghostly wyttes within and therfore the behoueth stoppeÌ„ thyse wyndowes or spere hem but oonly whan nede asketh for to open hem ¶ That the soule for defawte of knowynge of itself gooth out by fyue wyndowes to seche outwarde lykynge Capitulum lxxix ANd that were lytyl maystry to y t yf thou myghtest ones see thy soule by clere vnderstondynge what it is and how fayre it is in his owne kynde Ne it were that it is so ouerlayed with a blacke maÌ„tel of this toule ymage but for thou knowyst it not therfore thou leuest the inly syght of thy self and sechest thy mete forth withonten as a beest vnresonable thus sayth our lorde maÌ„nassynge to a chosen soule in holy wrytte Si ignoras te o pulcra inter mulieres egredere abi post vestigia greguÌ„ sodalium tuorum et pasce edos tuos Thou fayre amonge wymmen yf thou knowe not thyself go oute and walke after the steppes of the flocke thy felowes and fede the gete and it is thus moche for to saye Thou soule fayre by kynde made to the lyknesse of god freel as a woman in the body for the fyrst synne by cause that thou knowest not thyself that auÌ„gels foode sholde be thy delyces therin Therfore thou goost oute by thy bodely wyttes and sechest thy mete and thy lykyng as a beste of the flocke that is as one repreuyd and therwyth thou fedest thy thoughtes and thyne affeccyons whiche arne vnclene as gotes It is a shame to the for to doo so ¶ That a soule sholde not begge without forth but wythin of Ihesu that it nedeth Caplm lxxx ANd therfore tourne home ayen in thyselfe holde the within and begge noo more withouten namely swynes mete For yf thou wyl algates be a begger aske and craue within of thy lorde Ihesu for he is ryche ynough and gladlyer wol yeue y t than thou wolt aske And renne noo more out as a beste of the flocke y t is a worldly man or woman that hath noo more delyte but in his bodely wyttes And yf thou do thus thy lorde Ihesu wol yeue the all that the nedeth For he may lede the in to his wyne celer and make the for to assay of his wynes whiche the lyketh best for he hath many tonnes Thus a chosen soule Ioyenge in holy wrytte sayth of our lorde Introduxit me rex in cellam vinariaÌ„ A kynge ladde me in to a wyne celer And that is for to saye In as moche as I forsake the dronkennes of flesshly lustes worldely lykynges whiche arn bytter as wormode for thy the kynge of blysse lorde Ihesu ledde me in That is to saye Fyrste in to my selfe for to beholde and knowe myselfe And after he ledde me in to his celer y t is to saye abouen myself by ouerpassynge oonly in tyll hym and gaaf me assaye of his wyne y t is for to taast a syknes of ghostly swetnes heuenly Ioye Thise arn not wordes of me a wretchyd caytyf lyuynge in synue but they arne wordes of the spowse of our lorde in holy wrytte thyse wordes I saye to the that thou myghte drawe in thy soule fro withouten and folowe after as thou maye ¶ That y e hole of ymagynacoÌ„n nedeth to be stopped as wel as y e wyndowes of y e wyttes CaplmÌ„ lxxxi BUt now sayest thou that thou doost so thou seest no worldly thynges ne herest none ne hast uone vse of thy bodely wyttes more than nede asketh for thy tho uart enclosed As to this I saye If thou do thus as I hope thou doost then hast thou stopped a grete wyÌ„dow of this ymage but yet arte thou not siker for thou hast not stopped the pryue holes of the ymagynynge in thyn herte For yf thou see me not with thy bodely eye thou may see me in thy soule by ymagynacyon and so mayst thou do of all bodely thynges Then yf thy soule be fedde wylfully by ymaginacions of vanytees of the worlde and desyryng of worldly thynges for
glad wel payed y t he is delyuered of it by this assay may he wyte y t were the lykyng neuer so grete in the flesshly felynge y t he assented not ne synned not namly dedely Neuertheles a remedye there is syker to suche a symple soule y t is marred in itself can not helpe it y t he be not to bolde in hymself vtterly wenynge y ◠suche flesshly styryng with lykyng are no syn̄eh for he myght so falle in to rechelesnes into fals sekernes Ne also y t he be not to dredeful ne to symple in wytte for to deme hem al as dedely synne nor as grete venyals for nother is soth but y t he holde hē al as syn̄es wretchydnes of hymself that he haue sorowe for hē be not to besy for to deme hem nother dedely ne venyall But yf his conscience be gretly greued y ◠he hastely go shewe to his confessour in general or in specyal suche styrynges namly euery styrynge y e begynneth to festen ony rote in y e herte moost ocupyeth it for to drawe it downe to synne worldly vanytee And then whan he is thus shryuen generally or specyally trow then stedfastly y ◠they ben foryeuen dyspute nomore about hem that arne passed foryeuen whether they were dedely or venyal But y t he be more besy to kepe hym better ayenst hem that arne comyng And yf he do thus then maye he come to reste in conscyence But then some arn so flesshly so vncūnyng that they wolde fele or see or here foryeuenes of her syn̄es as opēly as they myght fele see a bodely thynge And for as moche as they fele it not so therfore they falle ofte in suche weeres doubtes of hymself neuer maye come to reste and in that arne they vnwyse for faythe gooth before felyng Our lorde sayd to a man that was in y e palsye whan he helyd hym thus Cōfide sili remiremittū◠tibi pccā tua That is Sone trowe stedfastly thy syn̄es arn foryeuen y ◠He sayd not to hym se or fele how thy syn̄es arne foryeue y ◠for y e foryeuenes of syn̄es is doon ghostly vnseable thorough the grace of y e holy ghost but trowe it Ryght on the same wyse euery man that wyl come to reste in conscyence hym behouyth fyrst yf he do y ◠in hym is trowe without ghostly felynge foryeuenes of his synnes And yf he fyrste trowe it he shal afterwarde thorough grace fele it and vnderstonde if it is soo Thus sayth the apostle Nisi crederitis nō intellegitis That is But yf ye fyrst trowe ye maye not vnderstonde Trouth gooth before and vnderstondynge comyth after the whiche vnderstondynge that I calle the lyght of god yf it be gracyous a soule maye not haue but thorough grete clennesse as oure lorde sayth Beati mundo corde qm̄ ip̄i deum videbunt Blessyd be clene of herte for they shall see god not with her flesshly eye but with the Inner eye that is vnderstondyng clensed and lyghted thorough grace of the holy ghost for to se sothfastnes y e whiche clennes a soule maye not fele but yf he haue stable trouth goynge before as thapostle sayth Fide mundans corda eorum That is our lorde clenseth y e hertes of his chosen thoroughe fayth therfore it is nedful y t a soule trowe fyrst the refourmynge of hymself made thorough the sacramente of penaunce though he see it not And that he dyspose hymselfe fully for to lyue ryghtfully and vertuously as his tronth askyth soo that he maye after come to syght and to the refourmynge in felynge ¶ That this ymage is bothe fayre fowle whyles it is in this lyfe here though it be refourmed And of dyuersyte of felynges pryuely had betwene thyse soules that ben refourmed other y t ben not Caplm̄ xii FAyr is mannes soule fowle is a mannes soule Fayr in as moche as it is refourmed in fayth to y e lyckenes of god But it is foule in as moche as it is medlyd with flesshly felynges vnskylful styrynges ofth ymage of syn Foule without as it were a beest fayr withī lyke to an āgel Foule in felyng of the sensualyte fayre in trouth of the reason Foule for the flesshly appetyte fayre for the good wyl Thus fayre thus foule is a chosen soule sayenge holy wrytte thus Nigra sū sed formosa filie Ierlm sicut tabernacula cedar et sicut pellis salomonis That is I am blacke but I am fayre shaply ye doughter of Ihr̄lm as y e tabernacles of cedar as the skynne of salomon That is ye angels of heuen y ◠arne doughters of the hye Ier̄lm wonder not on mene dyspyse me not for my blacke shadowe For though I be blacke without by cause of my flesshly kynde as is a tabernacle of cedar Neuertheles I am ful fayre with in as the skynne of salomon for I am refourmed to the lyckenes of god By cedar is vnderstōde a reproued soule the whiche is a tabernacle of the deuyll By salomon is vnderstōde our lorde Ihesu For he is pees peasyble By the skynne of salomon is vnderstonde a blessyd anget in whom our lorded wellyth And is hydde as is the lyfe hydde in the skyn̄e of a quycke body And therfore is an aungel lyckened to a skynne Thenne maye a chosen soule with meke truste in god and gladenes of herte saye thus Though I be blacke by cause of my body of synne as a reproued soule that is one of the tabernacles of the fende neuertheles I am within ful fayre thoroughe trouthe good wyll lyke to an angel of heuen For so sayth he in a nother place Nolite considerare me qd fusca sū qm̄ decolorauit me sol That is Beholde me not that I am swart for y ◠sonne hath defaded me The sonne makyth askynne swarte oonly without and not within it betokenith this flesshly lyfe Therfore sayth a chosen soule thus Repreue me not for I am swart for the swartnesse y ◠I haue is al without of towchynge of berynge of this ymage of synne but it is no thynge within And therfore soothly though it be so y t a chosen soule refourmed in fayth dwelle in this body of synne fele the same flesshly styrynges vse y ◠same bodely werkes as doth a tabernacle of cedar so ferforth y ◠in mānes dome there sholde no dyfference be bytwyx y t one that other Neuertheles within in her soules there is a full grete deuersyte and in the syght of god there is full moche twynnynge But the knowynge of this whiche is one and whiche is other oonly kepte to god for it passeth mannes dome mannes felynge therfore we shall no man deme as euyl for that thynge that maye be vsed bothe euyll well A soule that is not refourmed is take so fully with the loue
his herte Ca lxix By what tokens thou shal knowe yf thou louest thyn enmye And what ensample thou shal take of cryst for to loue hym Capitulum lxx How a man shal know how moche couetise is hidde in his hert Capitulum lxxi How a man shal knowe whan he synneth not in etynge dynkynge and whan he synneth venyall whan dedely Capitulum lxxii How the grouÌ„de of lechery sholde be destroyed with ghostly trauayle with bodely Capitulum lxxiii That a man sholde be besye to put away all styrynges of synne but more besye of ghostly synnes than of bodely Capitulum lxxiiii That huÌ„ger and other bodely paynes letteÌ„ moche ghostly werkynge Capitulum lxxv What remedye a man shal vse ayenst defawte made in â—â—ynge or drynkynge Capitulum lxxvi That thorough besye desyre trauayle for mekenes charyte a man cometh sooner to other vertues than by trauayle in hemselfe Capitulum lxxvii Of the derkenes of the ymage of synne and what comyth in by the wyndowes therof CaplmÌ„ lxxviii That the soule for defawte of knowynge of itself gooth out by y e .v. wyttes to seche outwarde lykyng Ca lxxix That a soule sholde not begge without forth but with in of IhuÌ„ that it nedeth Capitulum lxxx That the hole of the ymagynacioÌ„ nedeth to be stopped as wel as the wyndowes of the wyttes Cplm. lxxxi Whan the vse of the wyttes is dedely synne and whan venyal Capitulum lxxxii How a ghostly man or woman shal haue hem that come to hem Capitulum lxxxiii Of the derke ymage of synne of the clothynge therof Capitulum lxxxiiii Whiche ben the lymÌ„es of the ymage of synÌ„e ca. lxxxv Wherof the ymage of Ihesu is made wherof the ymage of synne how we ben passynge forth in thymage of synne capitulum lxxxvi How we shold crucyfye this ymage of synÌ„e quycken the ymage of IhuÌ„ capitulum lxxxvii What prosyte comyth of kepynge of the hert and how moche the soule is what it louyth caplmÌ„ lxxxviii How y e ymage of synÌ„e shal be broken downe ca. lxxxix How a man shall haue hym â—o the styrynge of â—ryde of al other vyces capitulum lxxxx What thynge helpyth moost a mannes knowynge geteth to hym that hym lackyth and moost destroyeth synne in hym capitulum lxxxxi How a man shal be shapen to the ymage of Ihesu and Ihesu shapen in hym caplmÌ„ lxxxxii The cause why this boke was made And how she sholde haue her in redynge therof that was made to Capitulum lxxxxiii ¶ Here endeth the chapytours of the fyrst book And after foloweth the fyrst part of this present volume ¶ That the Inner hauynge of mannes soule sholde be lyke the vtter Capitulum primuÌ„ GHostly suster in Ihesu cryst I pray the y t in y e callynge whiche our lorde hath callyd y t to his seruyce thou holde the payd stondested fastly therin trauaylynge besely wyth al y e myghtes of thy soule by y e grace of IhuÌ„ cryst for to fulfyl in sothfastnes of good lyuynge y e state whyche thou haste take in lyknes in semyng And as thou hast forsake the worlde as it were a dede man turned to our lorde bodely in syght of men Ryght so y t in thyn hert myght be as it were dede to al erthly loues dredes turned holy to our lorde IhuÌ„ cryst For wyte thou wel a bodely tournynge to god without the hert folowynge is but a fygure a lyknes of vertues noo sothfastnes Wherfore a wretched man or woman is he or she that leuyth the Inwardly kepynge of hymself shapeth hyÌ„ wythout forth oonly a forme and liknes of holynes in habyte or clothynge in speche in bodely werkes beholdynge other mennes dedes and demynge her defawces wenynge hymself to be ought whan he is right not and so begyleth hymself Do thou not so but turne thy hert with thy body pryncipally to god shape the with in to his lycknes by mekenes charyte other ghostly vertues and thenÌ„e art thou truly torned to hym I say not that thou soo lyghtly on the fyrst day maye be tournyd in thy soule by fulhede of vertues as thou myghte with thy body be closyd in a hous but that thou sholde knowe that the cause of thy bodely closynge is y t thou myght the beter come to ghostly closynge And as thy body is closyd fro bodely conuersacoÌ„n of men ryght so that thyn hert myght be enclosed fro the flesshly loues dredes of al ecthly thynges And that thou myghte y e beter come therto I shal tel the in this lytyl wrytynge as me thynkyth ¶ Of actyflyf the werkes therof Caplm ii THou shate vnderstoÌ„de that there is in holy chyrche two maner of lyues as saynt gregory fayth in y â— whiche cristen they sholde be sauf That one is called actyf the other conteÌ„plat yf without one of thyse ii noo man may be sauyd Actyflyflyeth in loue charite shewed outwarde by good bodely werkes iÌ„ fulfyllynge of goddes coÌ„maundementes of the .vii. werkes of mercy bodely ghostly to a manÌ„es euyn crysten This lyf longeth to all worldly men whiche haue rychesse pleÌ„ty of worldly goodes for to spende And so to al other the whiche haue state offyce or cure of other men And haue goodes for to spende lerid lewde temporel or spirytuel And generally al wordly men are bounde to fulfylle it after her myght cuÌ„nynge as reson discrecoÌ„n asketh If he moche good haue moche good for to doo If he lytyl haue lesse may he doo And yf he nought haue theÌ„ne must he haue a good wyl Thyse ben werkes of actyflyf other bodely or ghostly Also a grete part of actyflyflyeth in grete bodely dedes the whiche a man doth to hymself as grete fastynge moche wakynge other sharpe penauÌ„ce doynge for to chastyse the flesshe wyth dyscrecoÌ„n for trespace before done And by suche penaunce for to refrayne lustes lykynges of it and to make hym buxuÌ„ redy to the wyl of the spyryte Thyse werkes though they beÌ„ actyf they helpe ryght moche ordeneth a man in the begynnynge to come to coÌ„templatyflyf yf they beÌ„ vsed with dyscrecyon ¶ Of conteÌ„platyflyf the werkes therof Caplm iii. COnteÌ„platyflyflyeth in perfyte loue charyte felyd iÌ„wardly by ghostli vertues by fothfast knowynge syght of god ghostly thynges This lyflongeth to hem specyally the whiche for the loue of god forsaketh al wordly rychesse worshyppes outwarde besynes hooly yeuen hem body soule after her myght cunnynge to the seruyse of god by ghostly ocupacoÌ„n Now thenne syth it is soo that thy state asketh for to be conteÌ„platyf for that is th eÌ„tent of thy enclosynge that thou myght more frely and enteerly yeue the to ghostly ocupacoÌ„n Thenne behouyth the for to be ryght besye both nyght daye with traueyle of body of spyrite for to come to that lyf as nygh as thou mayst by suche meanes as thou hopest were
kernell is hyd wythin the shell of a nutte or as a lytyll bodily thynge is holdon within a nother moche but he is within all creatures as holdynge and kepynge hem in her beynge thrugh subtyltee and myghte of his owne blessed kynde clennes vnseable For right as a thynge that is moost precyous and moost clene is layed nerest Right soo by that lyknes it is sayde that the kynde of god that is moost precyous moost clene moost goodly ferrest fro bodily hede is hydde within al thynges And therfore he that woll seke god wythin he shall forgete fyrste all bodily thynges for all that is w t out and his owne body and he shall forgete thiÌ„kynge of his owne soule and thynke on the vnmade kynde that is Ihesu y t made hym quiknith hym holdith hym and yeueth hym reason mynde and loue the whiche is within hym thrugh his myghte and souereyne subtylte Upon this maner shall the soule doo whan grace towchyth it or elles it woll but lytell auayle to seâ—he Ihesu And to fynde hym wythin it self and wythin al creatures as me thiÌ„kyth Also it is sayd in holy wryte that god is lyghte Soo sayth saynt IohnÌ„ Deus lux iÌ„ That is God is lyghte This lyght shall not be vnderstonde as for bodily lyghte but it is vnderstonde thus God is lyghte That is God is trouth ang sothfastnes for sothfastnes is ghostly lyghte Thenne he that most gracyously knowyth sothfastnes best seeth god aÌ„d neuertheles it is lykened to the bodily lyght for this skill Ryght as the soÌ„ne sheweth to the bodily eye itself and all bodily thynge by it rihht so sothfastnes that is god sheweth to the reason of the soule itselfe fyrste and by itselfe al other gostly thynge that nedeth to y e knowynge of a soule Thus sayth the prophete Domine in lumine tuo videbimê° iumeÌ„ Lorde we shall see thy lyght by thy lyghte That is we shal see the that art sothfastnes by thyselfe On the selfe wyse it is sayd that god is fyre Deus nost ignis consumens est That is Our lorde is fyre wastynge That is for to saye God is not fyre elementare that heteth a body and breÌ„neth it but god is loue and charyte For as fyre wasted all bodily thynge y t may be wasted Ryght soo y e loue of god breÌ„neth wasteth all synne out of the soule And maketh it clene as fyre makyth clene all maner metalle Thyse wordes and alle other that arne spoken of our lorde in holy wrytte by bodely lyckenesse muste nedes be vnderstonde ghostly Elles there is noo sauour in hem Neuertheles the cause why suche manere wordes are sayd of our lorde in holy wrytte is this For we are so flesshly that we can not speke of god ne vnderstonde of hym but yf we by suche wordes fyrst be entred in Neuertheles whan the Inner eye is opened thrugh grace for to haue a lytyll syght of Ihesu Thenne shall the soule torne lyghtly ynough all suche wordes y e whiche of bodily thynges in to ghostly vnderstondynge This ghostly openynge of the Inner eye in to knowynge of the godhede whiche I calle refournynge in fayth and felynge For thenne the soule the whiche somwhat feleth in vnderstondynge of that thynge whiche y t it had before in naked trowynge and that is the begynÌ„yngâ— of contemplacioÌ„ of the whiche saynt poul sayth thus Non conteÌ„plaÌ„tibm nobis qÌ„ videÌ„tur sed qÌ„ non videÌ„tuâ— Quia que videntur temporalia sunt que autem non videntur eterna sunt That is Our contemplacioÌ„ is not in thynges that are seen but it is in thynges vnseable For thynges that are seen are passyng but vnseable thynges are euerlastyng to the whiche syghte euery soule sholde desyre for to come to both here in party and in the blysse of heuen fully For in that syght in that knowyng of IhuÌ„ is fully the blysse of a resonable soule endles lyfe Thus saith our lord Hec est autem vita eterna vt cognoscant te verum deum quem misisti IhesuÌ„ xpÌ„m That is Fader thys is endles lyfe y t thy chosen soules knowe the and thy sone whom thou haste sente one sothfaste god ¶ Of two maner of loue refourmed vnfourmed what it meanith And how we be beholde to loue Ihesu moche for our makynge but more for our ayen byeng but althermooste for our sauyng thrugh y e yeftes of his loue Caplm xxxiiii BUt nowe wondrest thou sythen this knoweng of god is the blysse y e ende of a soule why theÌ„ne haue I sayde here before that a soule sholde not elles coueyte but oonly the loue of god I spake no thynge of this sighte y t a soule sholde coueyte this Unto this maye I saye thus that the syght of Ihesu is full blysse of a soule and that is oonly for the lyght but it is also for the blyssed loue that comith out of that syght Neuertheles for loue comyth out of knowynge not knowynge out of loue therfore it is sayd that in knowynge in syght pryncipally of god with loue is the blysse of a soule and the more he is knowen the better he is loued But for asmoche as to this knowyng or to this â—oue that comith of it may not the soule come without â—oue therfore sayd I that thou sholdest coueyte loue â—or loue is cause why a soule comyth to this knowyng â—nd to this loue that comith of it And on what manÌ„â—hat is I shall telle the more openly Holy wryters sayeÌ„â— soth it is that ther is two maner of gostly loue One â—s called fourmed a nother is called vnfourmed ¶ Loue vnfourmed is god hym self the thirde persoâ—e in trynyte that is the holy gost He is loue vnfourâ—ed vnmade as saiÌ„t Io. sayth Deê° dileccoÌ„ est God â—s loue That is the holy gost Loue fourmed is the affeccioÌ„ of the soule made by the holy ghost of the syghte and of the knowyng of sothfastnes that is god oonly tyred and sette in hym This loue is called fourmed â—or it is made by the holy ghost This loue is not god â—n hymself for it is made but it is the loue of the sowle â—ellte of the syght of Ihesu stired to hym oonly Now â—ay thou see that loue formed is not cause why a souâ—e comyth to y e ghostly syghte of Ihesu And some men wolde thynke that they wolde loue god soo breÌ„nyngly as it were by theyr owne mighte that they were worthy for to haue the ghostly knowynge of hym Naye it is not soo But loue vn vnformed that is god hymself is cause of all this knowynge For a blynde wretched soule is so ferre fro the clere knowynge and the blessed felynge of his loue thorugh synne and freelte of the bodily kynde that it myght neuer come to it ne were it y e endles mochenes of the loue of god But theÌ„ne by cause he loueth vs soo moche therfore he
sauerest without forth in thy bodyly wyttes or within in ymagynacyon knowynge or felyng in thy reason brynge it al within y e trouth the rules of holy chyrche cast all in the morter of mekenes breke it smalle with a pestel of drede of god torugh the powder of all this in the fyre of desyre and offre it so to god and I telle y e forsoth wel shal that offringe lyke in the syght of thy lorde IhuÌ„ and swete shal the smoke of that fyre smelle to the face of thy lorde Ihesu This is for to say Drawe al this that thou felyst within the trouthe of holy chyrche and breke thyself in mekenes And offre the desyre of thyn hert oonly to thy lorde IhuÌ„ for to haue hym and nought elles but hym And if thou do 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 maÌ„ducatis siue bibitis siue quicquid aliut facitis oiÌ„a in nomine dnÌ„i facite Whether ye ete or drynke or what maner of dede that ye doo al doo ye in the name of our lorde IhuÌ„ cryst for sakynge yourself and offre it vp to hym Meanes whiche thou shalt most vse as I haue before sayd arne prayer medytacyon Fyrst I shal shew the alytyl of prayer and after of medytacyon ¶ Of prayer that is spedeful to gete clennes of herte vertues CaplmÌ„ xxiiii PRayer is profyte spedfull to vse for to gete cleÌ„nes of herte by destroyenge of synne receyuynge of vertues not that thou sholdest by thy prayer make our lorde know what thou desyrest For he knoweth well ynough what the nedeth but for to make the able redy by thy prayer that thou myght receyue as a clene vessel the grace y t our lorde wyl freely yeue to the Whiche grace may not be felte tyl thou be assayd puryfyed by y e fyre of desyre in deuoute prayer For though it be soo that prayer is not the cause for whiche our lorde yeueth grace neuertheles it is a way by the whiche grace frely yeuen comyth to a soule ¶ How men sholde pray and wheron the poynt of her thought shal be set in prayer CaplmÌ„ xxv BUt now desyrest thou peraueÌ„ture for to knowe how thou sholdest pray And vpon what thynge thou sholde set the poynt of thy thought in thy prayer And also what prayer were best for y e for to vse As to the fyrst I answere and saye thus That whan thou art wakenyd of thy slepe redy for to pray thou shalte fele thyself flesshly and heuy euer douÌ„warde to vayne thoughtis other of dremes or faÌ„tasyes or of vnskylful besynes of the worlde or of thy flesshe Then behoueth the for to quycken thyn hert by prayer styre it as moche as thou may to some deuocyon And in thy prayer that thou set not thyn hert in ony bodely thynge but al thy traueyle shall be for to drawe in thought fro beholdynge of al bodely thynge that thy desyre myght be as it were nakyd and bare fro al erthly thynges euer vpwarde styenge vnto Ihesu cryst Whom thou may neuer see bydely as he is in his godhede ne by bodely lyknes in ymaginacyon But thou may chrugh deuoute contynuel beholdynge of the mekenes of his precyous manhede fele the goodnes of the grace of his godhede Whan thy desyre is eased holpen and as it were made free fro al flesshly thoughtis affeccoÌ„ns is moche lyft vp by ghostly myght in to ghostly sauour delyte iÌ„ hyÌ„ of his ghostly preseÌ„ce holde therin moche of y e tyme of thy prayer so y t thou hast no grete mynde of erthly thynge or elles y e mynde greueth y e but lityl yf thou caÌ„ pray thê° thaÌ„ caÌ„st thou pray wel For prayer is nought elles but a styenge desyre of the hert in to god by withdrawynge of the hert fro al erthly thoughtes And so is prayer lykned to a fyre whiche of his owne kynde leueth the lowenes of the erth alway styeth vp into thayer Ryght soo desyre in prayer whan it is to wchyd lyghtned of the ghostly syre whiche is god it is euer vpstyenge to hym that it came fro ¶ Of the fyre of loue Caplm xxvi AL men y â— speken of the fyre of loue knowen not wel what it is for what it is I can not telle the saue this I may telle the that it is neyther bodely ne bodely felyd A soule maye fele it in prayer or in deuocyon Whiche soule is in the body but he felyth it not with no bodely wytte For though it be so that it werke in a soule the body may torne in to an hete as it were chaffed for lykynge trauayle of the spyrite Netheles the fyre of loue is not bodely for it is onely in the ghostly desyre of the soule This is no dowte to noo man or womaÌ„ that felyth deuocyon But some ben symple wene by cause it is called fyre that it sholde be hote as bodely fyre is for thy I say that I haue sayd ¶ That the certeÌ„ prayer in speche ordened of god of holy chyrche is best to heÌ„ y â— beÌ„ new tourned to god to deuocyoÌ„ Ca xxvii NOw as for the other for to knowe what prayer were best for to vse I shal say as me thynke Thou shalt vnderstonde y t there ben iii. maner of prayers The fyrst is prayer of speche made specyally of god as is the pater noster and made also more generally by thordynaunce of holy chyrche as matyns euensonge houres And also made by deuoute men of other specyal sayenges as to our lorde to our lady to his sayntes As to this maner of prayer whiche is callyd vocal me thynketh vnto the that art relygyous by custome rule art bounde for to say mateyns and houres I holde it moost spedeful for to say hem as deuoutly as thou mayst For whan thou sayest thy mateyns thou sayest also thy pater noster pryncypally other more For to styre the to more deuocyon was it ordened for to say also psalmes ympnes suche other whiche beÌ„ made by the holy ghost as the pater noster is And therfore thou shalt not say hem hastely rechelesly as thou were euyl apayd that thou art bounde with hem but thou shalt gader thyn affeccyon thy thought for to say hem sadly more deuoutly than ony othrer specyall prayer of deuocyon trowynge forsothe that syth it is the prayer of holy chyrche ther is no prayer so profytable to the whiche is vocal for to vse comynly as that is And so shall thou put away al heuanes by grace thou shalt turne thy nede in to a good wyll thy bonde in to a grete fredom y t it shal no lettynge be to the of ghostly ocupacyoÌ„ And after this thou may yf thou
worshyppes of this worlde and not make hym hole if thou myghte thou plesest hym not Right soo it is to a man that is seke ghostly felyth y e payne of ghostly syknes no thynge is so dere ne so nedefull ne so moche coueyted of hym as is ghostly helth and that is Ihesu without whiche al the Ioyes of heuen may not lyke hyÌ„ And thys is the skylle as I hope why our lorde whaÌ„ he toke mankynde for our saluacyon he wolde not be called by no name that betokenyd his endles beyng or his wysdom or his ryghtwysnes but oonly by that y e betokenyd the cause of his comynge was the saluacyon of mannes soule whiche saluacyon betokened this name Ihesu ThenÌ„e by this it semyth soth that there shall no man be saaf but yf he loue saluacyon oonly for to haue it thrugh the mercy of our lorde Ihesu by the merytes of his passyon whiche loue he may haue that lyuyth deyeth in the lowest degree of charyte Also I maye saye on that other partye that he that can not loue thys blessyd name IhuÌ„ with gostly myrth ne encrease iÌ„ it with heueÌ„ly melodie here he shal neuer haue ne fele iÌ„ heueÌ„ y e fulhede of souereyne Ioye the whiche he that myght in this lyf by aboundaunce of perfyte charyte in Ihesu shal fele haue so maye her sayenge be vnderstonde Neuertheles he shal be faaf and haue ful mede in the syght of god yf he in this lyf be in y e lowest degre of chartte by kepynge of goddis commauudementes For our lorde sayth hymself thus In modo patris mei mansiones multisunt In my faders hous are many soundry dwellynges Some are perfyte soules y e whiche in this lyfe were fulfylled of charyte grace of the holy ghost and songe louynges to god in contemplacyon of hym with wonderful swetnes heuenly sauour Thyse soules for they had moost charyte grace of the holy ghost shal haue hyest mede in the blysse of heuen for thise arn called goddis derlynge Other soules that are not dysposyd to contemplacyon of god ne had not the fulhede of charyte as apostles marters had in the begynÌ„ynge of holy chyrche shal haue lower mede in the blysse of heuen for thyse arne called goddis frendes Thus calleth our lorde in holy wrytte chosen soules sayenge thus Comedite amici â–ª et inebriamini carissimi My frendes ete ye my derlynges be ye dronken As yf our lorde sayde thus ye that arne my frendes for ye kept my coÌ„mauÌ„dementes sette my loue before the loue of the worlde loued me more than ony erthly thynge ye shall be fed wyth ghostly fode of the brede of lyf But ye y t arne my frendes that ye not oonly kept my coÌ„mauÌ„dementes but also of your owne free wyll fulfylled my counceylles ouer that ye loued oonly enterly wyth al the myghtes of your soule brenned in my loue with ghostly delyte as dyden pryncypally y e apostles marters all other soules y t myght by grace come to the yeft of perfyccyon ye shall be made dronken with the hyest fresshest wyne in my celler y t is the souereyne Ioye of loue in heueÌ„ ¶ That a man sholde be besye to rekeÌ„ ayen his worthynes and reforme ayen in hym the ymage of the tryniâ—e Capitulum xlv NEuertheles thoughe this be sothe of the endles mercy of god vnto the to me to al mankynde we shal not therfore in trust of this be the more recheles wylfully in our lyuynge but the more besye for to pleyse hym namly nowe sythen we are restored ayen in hope by the passyon of our lorde to the dygnite the blysse whiche we had lost by adams synÌ„e And though we might neuer gete it fully here yet we sholde desyre that we myght recouer here lyuynge a fygure a lyknes of the dygnytee that our soule myght be refourmed as it were in a shadowe by grace to the ymage of the trinyte whiche we had by kynde after shal haue fully iÌ„ blysse for y t is the lyfe whiche is very conteÌ„platyf vnto begyn here in that felynge of loue ghostly knowyng of god by openynge of the ghostly eye whiche shal neuer be lost ne be taken away but y e same shall be fulfylled otherwyse in the blysse of heuen This behyght our lorde to mary mawdeleyne whiche was coÌ„teÌ„platyf sayd thê° of her Maria optimaÌ„ parteÌ„ elegit qui non auferetur ab ea That mary had chose y e better party y t is y e loue of god in coÌ„teÌ„placyoÌ„ â—or it shal neuer be take away fro her I say not y t thou may her lyuyng recouer so hole ne so perfyte clenÌ„es Innocence knowyng louyng of god as thou hadest fyrste ne as thou shalt haue ne thou maye not escape al y e wrechydnes paynes of syn ne thou lyuyng iÌ„ dedely flesshe may destroy quenche al holy the false vayne loue in thyself ne fle al venyal synÌ„es y t they ne wyl but yf they be stopped by grete feruour of charyte spryng out of thyn herr as water doth fro a stynkyÌ„g wel but I wolde y t yf thou myght not fully quenche it y t thou myght soÌ„what sleke it com to y e clenÌ„es of soule as nerÌ„ thou mayst for our lord behyÈt y e chyldreÌ„ of Israel whaÌ„ he lad heÌ„ in to y e loÌ„de of byhest And in fygure of heÌ„ to al crysteÌ„ men thê° Omne quod calcauerit pestuê° tuuÌ„ erit That is to say Al 's moche loÌ„de as thou myght trede vpon with thy fote of very desyre so here moche shal thou haue in y e loÌ„de of byhest y t is iÌ„ y e blysse of heueÌ„ whaÌ„ thou comest thyder ¶ How Ihesu shal be sought desyred founde Caplm xlvi SEke then that thou hast lost y t thou myght finde it wel I wote who so myght ones haue an iÌ„warde syght a lytyl of that dygnytee that ghostly fayrnes whiche a soule had by kynde and shal haue by grace he sholde lothe dyspyse in his hert al the blysse the lykynge the fayrnes of this worlde as the stynche of a cary on and he shal neuer haue wyl for to doo other dede nyght day sauynge the freylte and the bare nede of y e bodely kynde but besyre mourne praye and seke how he myght come ayen therto Neuertheles in as moche as thou haste not yet seen what it is fully For thy ghostly eye is not yet openyd I shall telle the oone worde for al the whiche thou shalt seke desyre and fynde it for iÌ„ that one worde is al that thou hast lost This worde is Ihesu I meane not this worde Ihesu paynted vpon a walle or wrytten by letters on the boke or fourmyd by lyppes in sounde of the mowthe or feyned in thy herte by traueyle of thy mynde For in thys maner wyse maye a man
the .ii. boke ¶ That a man is the ymage of god after the soule not after the body Caplm primum ¶ Howit neded to mankynde y e oonly thorough y e passyoÌ„ of cryste it sholde be restored refourmed y â— was for shape by the fyrste synne Caplm ii That the Iewes paynyms also fals crysten men beÌ„ not refourmed effectually thorough the vertue of y e passyon for her owne defawte Caplm iii Of two maner refourmynges of this ymage one iÌ„ fulnes another in fayth Caplm iiii That refourmyng in party is iÌ„ two maners one in fayth another in felynge CaplmÌ„ v. That thorough the sacrament of baptym y t is grounded in the passyon of cryst this ymage is refourmed fro orygynal synne CaplmÌ„ vi That thorough the sacrament of penaunce y t stondeth in contrycyon confessyon satysfaccyon this ymage is reâ—ourmed fro actual synne CaplmÌ„ vii How in y â— sacrament of baptym of penauÌ„ce thorough a pryue vmperceyuable werchynge of y e holy ghost this ymage is reâ—ourmed thouÈe it be not seen ne felt ca. viii That we sholde by leue stedfastly refourmyng of this ymage yf our coÌ„science wytnes to vs a ful forsakynge of syn a true tournyng of our wyl to gode lyuyÌ„g \ ca iâ— That al y e soules y t lyuen mekely in y e fayth of holy chyrche haue her fayth quyckened in loue charyte ben refourmed by this sacrament though it be so y t they maye not fele y e specyal gyfte of deuocyon or of ghostly felynge Capitulum x. That soules refourmed neded euer to fyght to stryue strongly ayenst y t styrynges of synne whyle they lyuen here And how a soule maye knowe whan it assentyth to styrynge whan not CaplmÌ„ xi That this ymage is bothe fayr foule whyle it is iÌ„ this lyfe here though it be rofourmed of dyuersyte of felynges pryuely had bytwene thyse soules y â— ben refourmed other that ben not CaplmÌ„ xii Of thre maner of men of y e whiche some ben not refourmed some ben refourmed onÌ„ly in fayth some in fayth in felynge CaplmÌ„ xiii How meÌ„ y â— ben in syn forshape heÌ„self into dyuers bestes lyknes they ben callyd y e louers of this worlde xiiii How louers of this worlde vnable heÌ„ in dyuers maners to y e refourmyng of her owne soule CaplmÌ„ xv A lytyl counceyle how louers of this worlde sholden do yf they wyll be refourmed in her owne soule byfore her partyng hens CaplmÌ„ xvi That refourmyng in fayth in felyng maye not sodenly be goten but by grace moche bodely ghostly traueyle in lengthe of tyme CaplmÌ„ xvii The cause why so fewe soules in rewarde of y e multytude of other comyth to this refourmynge in fayth in felynge CaplmÌ„ xviii Another cause also of y e same how wylful bodely customes indiscretly rewarded vsed somtyme hyndreth soules fro felyng of more grace CaplmÌ„ xix How that without moche bodely ghostly besynesse without moche grace mekenesse soules may not be refourmed in felyngne be kepte theriÌ„ after they come therto CaplmÌ„ xx An entree how a soule shal haue her in meanyng werchyng that wol come to this refourmynge by ensample of a pylgryme goynge to Ierusalem And of two maner of mekenesse CaplmÌ„ xxi Of taryeÌ„ges a teÌ„ptacyons y e soules felen by her ghostly enmyes in her ghostly knowyng goyng to IerusaleÌ„ of remedyes ayenst hem CaplmÌ„ xxii Of a general remedy ayenst wycked styrynges paynful taryenges y e fallen to her hertes of the flesshe of the worlde of the fende CaplmÌ„ xxiii Of an enyl daye a good nyght what it meanyth and how y e loue of y e worlde is lykned to an euyl daye y e loue of god to a good nyght Caplm xxiiii How y â— the desyre of Ihesu felte in this lyghtsome derknes sleeth al styrynges of synne ableth the soule to perceyue ghostly lyghtnynges fro the heuenly Iherusalem that is Ihesu CapÌ„lm xxv How a man shal knowe false illuminacyons feyned by y e fende fro y e true lyght of knowynge y e comyth out of Ihesu by what tokens CapÌ„lm xxvi How grete profyte it is to the soule to be brought thoroughe grace in to lygtsome derkenesse how a man shal dyspose hym yf he wyl come therto CapmÌ„ xxvii That in refourmyng of a soule the werkyng of our lorde Ihesu is departed in to foure tymes y â— is callyng ryghtyng magnyfyeng gloryfyenge CaplmÌ„ xxviii How it fallyth soÌ„tyme y e soules begynnyng perfytyng in grace seme to haue more loue as by outwarde tokens than some haue that ben perfyte yet it is not so in soth within CaplmÌ„ xxix On what maner a man shal haue knowyng of his owne soule how a man sholde sette his loue in Ihesu god man one persone CaplmÌ„ xxx How this manere of spekyng of refourmyng in felyng of a soule shal be take on what wyse it is refourmed how it is founde in saynt poules wordes CaplmÌ„ xxxi How god openyth y e Inner eye of y e soule to se hym not al at ones but by dyuers tymes of thre maner of refourmynge of a soule by ensample CaplmÌ„ xxxii How IhuÌ„ is heueÌ„ to y e soule and why he is called fyre Capitulum xxxiii Of two maners of loue fourmed vnfourmed what it meaneth how we ben beholde to loue IhuÌ„ moche for our makyng but more for our ayenbyenge but alther most for our sauyng thrugh y e yeftes of his loue xxxiii How y â— some soule loueth Ihesu by bodely feruours by her owne manly affeccyons y e ben styred by grace by reason And how some louen Ihesu more restfully by ghostly affeccyons oony styred In warde thorough specyal grace of the holy ghost CaplmÌ„ xxxv That the yefte of loue amonge al the yefter of Ihesu is worthyest moest profytable And how Ihesu dooth al y â— is wel done in his louers onÌ„ly for loue how loue makyth the vsyng of al vertues al good dedes lyght eesy Capitulum xxxvi How loue thorugh gracyous beholdyng of Ihesu â—leeth al styrynges of pryde makyth y e soule for to lese sauour delyte in al erthly worshyp CaplmÌ„ xxxvii How loue sleeth all styrynges of wrath enuye softly refourmyth in the soule the vertues of pees pacyence of perfyte charyte to his euen crysten as he dyde specyally in the appostles CaplmÌ„ xxxviii How loue sleeth couetyse lechery gloteny sleeth the flesshly sauour delyte in al the fyue bodely wyttes softly and easely thorough a gracyous beholdyng of IhuÌ„ Capitulum xxxix What vertues graces a soule receyueth thorugh openyÌ„g of y â— Inner eye in to the gracyous beholdynge of IhuÌ„ And it maye not be goteÌ„ onÌ„ly thorugh manÌ„es traueyle but thorugh specyal grace traueyle also CaplmÌ„ xl How specyal
vnto her laste ende And so they ben not refonrmed to the lyckenesse of god but goon to the paynes of helle endelesly as Iewes and sarasyns done and in to moche more gretter payne than they In as moche as they had y e trouthe and kepte it not For that was more trespaas than that they had neuer hadde it Thenne yf thou wolte wyte whiche soules arne refourmed here in this lyfe to the ymage of god thoroughe the vertue of his passyon soothly oonly those that trowen in hym and louen hym in whiche soules the ymage of god that was thorough synne forshapen \ as it were in to a fowle bestes lyckenes is restored refourmed to y e fyrst shape and to the worthynes and worshyp that it had in the begynnynge Withoute whiche restorynge and refourmynge shall neuer soule be faaf ne come to blysse Of two maner refourmynges of this ymage one iÌ„ fulnes another in fayth Capl'm iiii NOw sayest thou how maye this be soth that the ymage of god the whiche is mannes soule myghte be refourmyd here in this lyfe to his lyckenesse in ony creature It semyth naye it myght not be so For yf it were refourmed then sholde it haue stable mynde clere syght clere brennynge loue in god ghostly thynges euerlastyngly as it had in the begynnyng But y t is no creature as thou trowest lyuynge here in this lyfe For as ayenst thyself thou canst wel saye the thynke the ful ferre therfro Thy mynde thy reason y e loue of thy soule arne so moche sette in beholdyng iÌ„ loue of erthly thynges that of ghostly thynges thou felyst ryght lytyl Thou felyst no refourmynge in thyselfe but thou arte so vnbylapped with this blacke ymage of synne for ought y t thou maye do that vpon what syde thou the tour ne thou felyst thyself defoyled spotted with flesshly styrynges of this foule ymage other chauÌ„gyng felyst thou none fro flesshlynes into ghostlynesse neyther in pryue myghtes of thy soule with in ne in bodely felynge with out Wherfore ye thynken that it myghte not be y t this ymage myght be refourmed Or elles yf it myght be refourmed Thenne askest thou how it myght be refourmed To this I answere laye 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 y e blysâ—e of heuen where mannes soule shal fully be refourmed not to that state that it had at the fyrste begynnyng by kynde or myght haue had thorough grace yf it had stonde hole But it shal be restored to moche more blysse and moche hyer Ioye thorough the grete mercy the endles goodnesse of god than it shold haue had yf it had neuer fallen For then shal the soule receyue the hole y e ful felyng of god in al mightes of it without medelyng of ony other affeccyon And it shal see mankynde in the persone of Ihesu aboue y e kynde of angels onyd to the godhede For then shal IhuÌ„ bothe god man be al in al oonly he none other but he as y e prophete sayth Dominus solus exaltabitur in illa die That is our lorde Ihesu in that daye y t is euerlastyng daye shal be hyghed oonly none but he And also y e body of man shal then be gloryfyed For it shall receyue fully the ryche dowary of vndedelynes with al y t longeth therto This shal a soule haue with y e body moche more than I can saye But that shall be in the blysse of heuen not in this lyfe For though it be so y t the passyoÌ„ of our lorde be cause of al this ful refourmynge of mannes soule neuerthelesse it was not his wyl for to graunte this full refourmynge ryght anone after his passyon to al chosen soules 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 y t our lorde Ihesu Cryste of his mercy hath ordeyned a certayne nomber of soules to saluâ—cyoÌ„ whiche nomber was not fulfylled in the tyme of his passyon And therfore it neded that by length of tyme thorough kyndly generyon of men it sholde be fulfylled Thenne yf it had so 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 ful refourmed without ony other abydynge there wolde no creature that lyued thenne haue be that he ne wolde haue receyued y e faythe for to haue be made blessyd And thenne sholde generacyon haue ceased And so sholde we that arne now chosen souled lyuynge and other soules that come after vs not haue ben borne And so sholde our lorde haue fayles 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 tyl the laste ende as saynt poul sayth Deo pro nobis melius prouidente ne siue 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 beforne sholde not make a ful ende without vs that come after A nother skylle is this For syth that man in his fyrst fourmynge of god was sette in his free wyl and had free chesynge whether he wolde haue fully god or no. It was therfore resonable that syth he wolde not cheâ—e god thenne but wretchydly felle from hym If he sholde afterwarde be refourmed that he sholde be sette agayne in the same free chesynge that he was fyrst in whether he wolde haue y e profyte of his refourmynge or no And this maye be a skylle why mannes soule was not refourmed fully as faste after the passyon of Ihesu cryste That refourmyng in party is iÌ„ two maners one in fayth another in felynge CaplmÌ„ v. ANother refourmynge of this ymage is in partye and this refourmynge maye be had in this lyfe and but yf he had in this lyfe it maye neuer be had ne the soule may neuer be saaf But this refourmynge is on two maners One is in fayth oonly A nother is in fayth and in felynge The fyrst refourmynge in fayth oonly suffyseth to saluacyon The seconde is worthy to haue passynge mede in the blysse of heuen The fyrst maye be hadde lyghtly and in shorte tyme The seconde maye not soo but thoroughe lengthe of tyme and moche ghostly traueyle The fyrste maye be hadde with the felynge of the ymage of synne for thoughe a man fele noo thynge in hymselfe but all styrynges of synne and flesshly desyres not ayenstondynge that felynge yf he wylfully assent not therto he maye be refourmed in fayth to the lyckenesse of god But the seconde refourmynge puttyth out the lykynge in felynge
soule whan it is refourmed to y e ymage of god By the lawe of the flesshe I vnderstonde y e sensualytees whiche I calle y â— ymage of synne In thyse two lawes a soule refourmed ledeth his lyfe as saynt poul sayth MeÌ„te enim seruio legi dei carne enim legi peccati In my soule that is in my wyl and in my reason I serue to the lawe of god but in my flessh y t is iÌ„ my flesshly appetyte I serue to the lawe of synne Neuertheles y t a soule refourmed shal not dispeyre thoughe he serue to the lawe of synne by felynge of the vycyous sensualyte ayenste the wyl of the spyryte by cause of corrupcyon of the bodely kynde Saynt poul excusyth it sayeng thus of his owne persone Non eniÌ„ quod volo bonuÌ„ hoc ago sed malum quod odi hoc facio Si auteÌ„ maluÌ„ quod odi hoc facio noÌ„ ego operor illud sed quod habitat iÌ„ me peccatuÌ„ I do not that good y t I wolde do That is I wolde fele no flesshly styryng that do I not But I doo that euyl y t I hate That is The synful styryng of my flesshe I hate and yet I fele hem Neuertheles syth it is so y t I haue y e wycked styrynges of my flesshe yet I fele hem and ofte delyte in hem ayenst my wyl they shal not be reherced ayenste me fro dampnacyon as yf I hadde done hem And why For the corrupcyon of this ymage of synne doth hem not I. Loo saynt poul in his persone god And yf he deye in y t plyght he shall not be saaf His trouth shal not saue hym for his trouth is dede lackyth loue therfore it seruyth hym not But they that haue trouth quyckened with loue and charyte arn refourmed to the lyckenesse of god though it be but the leest degre of charyte as arn symple soules y e whiche felen not y e yeft of specyal deuocyon ne ghostly knowyng of god as some ghostly men done but trowen generally as holy chyrche trowyth and knowyth not fully what y t 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 al dedely synne after her cuÌ„nynge and dooen y e dedes of mercy to her euen crysten Al thyse longen to the blysse of heuen For it is wrytten in the apoc thus Qui timetis deum pusilli et magni lauâ—ate eum This is ye that dreden god bothe smale grete thanke hym By grete arn vnderstode soules y t arne profytyng in grace or elles perfyte in y e loue of god the whiche arn refourmyd in ghostly felynge By â—male arn vnderstoÌ„de soules vnperfyte of worldly men wymmen other that haue but a chyldys knowynge of god ful lytyl felynge of hym but arn brought forth in the bosom of holy chyrche nourysshed with the sacrament as chylderne arn fedde with mylke Al thyse sholde loue god thanke hym for saluacyon of her soules by his endles mercy goodnesse For holy chyrche that is moder of al thyse hath tender loue to al her chylderne ghostly prayeth asketh for hem al tenderly of her spowse that is Ihesu geteth hem hele of soule thorough vertue of his passyon And namly for hem that can not speke for hemselfe by ghostly prayer for her nede Thus I fynde in the gospel That y â— woman of Chanee asked of our lorde he le to her doughter that was traueyled with a fende our lorde made fyrst daungeour by cause she was an alyene Neuertheles she ceased not for to cry tyl our lorde had grauÌ„ted her askyng and sayd to her thus Aa woman moche is thy trouth be it to y e ryght as thou wolt In the same hour was her doughter hole This woman betokenith holy chyrche y â— asketh helpe of our lorde for symple vncuÌ„nynge soules that are traueyled with teÌ„ptacyon of y e worlde and can not speke perfytly to god by feruour of deuocoÌ„n ne brennyng loue in conteÌ„placyon And though it seme that our lorde make dauÌ„geour fyrste by cause that they arn as it were alyened fro hym neuerthelesse for the grete trouthe dyserte of holy chyrche he graunteth to her al y t she wyll And so arn thyse symple soules y t trowen stedfastly as holy chyrche trowyth putten hem fully in y e mercy of god maken hem vnder the sacrament and lawes of holy chyrche made saaf thorugh prayer trouth of her moder holy chyrche ¶ That soules refourmed neden euer to fyght to stryue ayenste the styrynges of synne whyle they lyuen here And how a soule maye knowe whan it assentyth to y e styrynge whan not CaplmÌ„ xi THis refourmyng in fayth is lyghtly goten but it maye not so lyghtly beholde therfore what maÌ„ or woman y t is refourmed to the lyekenesse of god in trouth moche traueyle besynesse must they haue yf they wyl kepe this ymage hole clene y t it falle not downe ayen thorugh wekenesse of wyl to the ymage of synÌ„e He maye not be ydle ne reklees for y e ymage of synne is so nere festnyd to hym so contynually pressyth vpon hym by dyuerse styrynges of syn that but yf he be right wel waar he shal ful lyghtly thorugh assent fal ayeÌ„ ther comforteth al soules that thorough grace arne refourmed in fayth y â— they sholden not tomoche drede y e bourden of this ymage with the vnskylful styrynges therof yf it so be they sente not wylfully therto Neuertheles in this poynte many soules y â— arne refourmed in trouthe arne oft tymes moche tormented trowbled in vayne as thus Whan they haue felte flesshly styrynges of pryde or enuye of couetyse or lechery or of ony other he desynÌ„e they wote not somtyme whether they sent therto or no. that is no grete woÌ„der For in tyme of temptacyon a freel mannes thought is so trowbled so ouer layed y t he hath no clere syght ne fredom of hymself but is taken oft with lykyng vnwarly gooth forth a grete whyle or then he perceyue it And therfore fallen some in dowte dwere wheder they synÌ„ed in tyme of teÌ„ptacyon or no As ayenst this poynt I saye as me thynke y t a soule maye haue assayeng in this manere whed y t he assente or no If it be so y t a man is styred to ony maner of synne the lykynge is soo grete in his flesshly felynge y t it trowblyth his reason as it were with maystry ocupyeth the affeccoÌ„n of y e soule neuertheles he kepyth hym y t he foloweth not in dede ne he wolde not yf he myght but is rather paynful to hym for to fele the lykyng of y e synne fayne he wolde put it awaye yf he myght And then whan y e styryng is ouerpassed he is
more y t he be torned to me lyue For our lorde wol that the moost frowarde man y t lyueth forshapen thorugh synne yf he torne his wyl aske grace that he be refourmed to his lyknesse ¶ That refourmyng in fayth in felyng may not sodēly be goten by grace moche bodely ghostly traueyle ī lengthe of tyme Caplm xvii THis refourmyng is in fayth as I haue before sayd y t lyghtly may be had But after this comyth refourmyng in fayth in felynge that maye not lyghtly begote but thorugh longe trauyle moche besynesse For refourmynge in fayth in comyn to al chosen soules though they ben in the lowest degree of charyte But refourmynge in felynge is specyally of thyse soules y t may come to the state of perfeccyon that maye not sodeynly be had but after grete plente of grace moche ghostly traueyle a soule maye come therto and that is whan he is fyrste helyd of his ghostly syknes and whan al bytter passyons flesshly lustes other olde felynges arne brente oute of the herte with fyre of desyre newe gracyous felynges arne brought Inne with brennynge loue ghostly lyght Then̄e ryght nyghe hygheth a soule to perfeccyon and to refourmynge in felynge ¶ For soth it is ryght as a man that is broughte nye to deth thorough bodely syknesse though he receyue a medicyne by the whiche he is restored and syker of his lyfe he maye not therfore anone ryse vp and go to werke as an hole maye for the feblenes of his body holdeth hym downe that he muste abyde good whyle and kepe hym wel with medicynes and dyete hym by mesure after y e techynge of a leche tyl he maye fully recouer bodely he le Ryght so ghostly he that is brought to ghostly dethe thorugh dedely synne though he thorugh medycyne of the sacrament of penaūce be restored to lyfe that he shal not be dampned neuertheles he is not anone hole of all his passyons and of al his flesshly desyres ne able to contemplacyon but hym behouyth abyde a grete whyle and take good kepe of hymselfe and rule hym soo that he myght recouer ful hele of soule for he shal langern a grete whyle or that he be fully hole Neuertheles yf that he take medecynes of a good leche vse hem in tyme with mesure with dyscrecyon he shall moche the sooner be restored to his ghostly strength and come to refourminge in felynge For refourmynge in fayth is y e lowest state of al chosen soules For byneth y t myght they not well be But refourmynge in felyng is the hyest state in this lyfe that the soule maye come to But fro the lowest to y e hyest maye not a soule sodenly styrte no more than a mā that wol clymbe vpon a ladder hye and setteth his fote vpon the lowest stele may at the nexte flee vp to y e hyest But hym behoueth go by processe one after a nother tyl he maye come to the ouerest Ryght so it is ghostly noo man is made sodenly souereyne in grace but thorough longe exercyse and slye werkynge of a soule maye come therto namly whan he helpyth and techyth a wretchid soule in whome al grace lyeth For without specyal helpe and Inwardly techynge of hym maye noo soule come therto ¶ The cause why so fewe soules in rewarde of y t multytude of other comen to this refourmg in fayth in felynge Caplm̄ xviii BUt now sayst thou Syth our lorde is so curteys of his goodnes of his gracyous yeftes so free wonder it is then that so fewe sowles as it semyth in rewarde of the multytude of other maye come to this refourmynge in felynge It semyth y t he were dangerous that is not sothe or that he toke no rewarde of his creatures the whiche by takyng of fayth are become his seruauntes Unto this I may answere saye as me thynketh that one enchesen is this Many that are refourmed in fayth setten not her hertes for to profyte in grace ne for to seke none hyer estate of good lyuynge thorugh besye traueyle in prayeng a thynkyng and other bodely ghostly werkynge but hem thynke it ynough to hem to kepe hemselfe out of dedely synne for to stonde stylle in that plyght as they are in For they saye that it is ynough to hem for to be saaf and haue the leest degre in heuen They wol coueyte no more Thus perchaunce dooth some of the chosen soules that leden in the worlde actyflyfe and that is lytyl wonder of hem For they are so occupyed with worldly besynesse that nedeth for to be done that they maye not fully sette her hertes for to profyte in ghostly we tkynge And neuertheles it is peryllous to hem for they falle out al daye and are nowe vp now downe maye not come to the stablenes of gode lyuyng Neuertheles they are somwhat excusable for her astate of lyuynge But other men wymmen y t are free fro worldly besynesse yf they woll maye haue her nedeful sustynaunce without grete bodely besynes specyally as relygyous men wymmen may that bynden hemselfe to the state of perfeccyon by takynge of relygion and other men also in seculer state that haue moche reason in grete kyndly wytte myght yf they wolde dyspose hem there to come to moche grace Thyse men are more to blame for they stōde stylle as they were ydle wol not prouffyte in grace ne in no ferder sekynge for to come to the loue and the knowyng of god For sothly it is peryllous to a soule that is refourmed oonly in sayth and wol no more seke profyte ne yeue hym besyly to ghostly traueyle for he maye so lyghtly lese that he hath and falle ayen to dedely synne For a soule may not stonde styl alwaye in one state whyle that it is in the flesshe For it is eyther profytynge in grace or peyrynge in syn̄e For it fareth by hym as it dooth by a man that were drawe out of a pytte whan he were vp he wolde no ferder go than y e pyttes brynke Sothly he were a moche foole for a lytyl puffe of wynde or an vnwarly styryng of hȳ selfe sholde soone caste hym downe ayen wors than he was byfore Neuertheles yf he fle fro y e brynke as ferre as he maye go forth on the erthe then though there come a grete storme he is the more syker for he falleth not in the pytte Ryght so ghostly he that is drawen out of y e pytte of synne thoroughe refourmynge of faythe and whan he is our of dedely synne he thynketh hymselfe syke◠ynoughe And therfore he wol not profyte but holde hym stylle as he is by the pyttys brynke as nere as he maye sothely he is not wyse For atte the leest temptacyon of hys enmye or of hys flesshe he falleth in to synne ayen But neuerthelesse yf he flee fro the pytte that is yf he sete
his herte fully for to comÌ„ to more grace and for to traueyle besyly howe he maye come therto yeue hym hertly to prayeng thynkyng other good werkes doyng though grete teÌ„ptacoÌ„ns ryse ayenste hym he fallyth not lyghtly to dedely synne ayen And sothly it is woÌ„der to me y t sytheÌ„ grace is so good so profytable why a maÌ„ whaÌ„ he hath but a lytyl therof ye so lytyl y t he myÈt no lesse haue y t he wol say ho I wol no more of this for I haue ynough Whan I se a worldly maÌ„ though he haue of worldly good moche more than hym nedeth yet he wol neuer saye hoo I haue ynough I wol no more of this But he wol coueyte more more traueyle all his wyttes and his myghtes And neuer woll stynte of his coueytyse tyl he maye haue no more Moche more thenne sholde a chosen soule coueyte ghostely good y t is euerlastyng makyth a soule blessyd And he neuer sholde cease of his coueytyng yf he dyde wel â–ª gete what he gete myght For he y e most coueyteth most shal haue And sothly yf he dyde thê° he sholde profyte wexe in grace gretly ¶ A nother cause also of y e same And how wylful bodely customes indyscretly rewarded vsed somtyme hyndren soules fro felyng of more grace CaplmÌ„ xix ANother enchesen is this Some meÌ„ that are refourmed in fayth in the begynnynge of her tornyng to god setten hemself in a certayn maner of doyng whether it be bodely or ghostly thynken euer for to kepe that maner of worchyng forth not for to chaunge it for none other y e comith thorugh grace though it were better for they wene that y t doynge sholde be beste for heÌ„ alwaye for to holde therfore they resten hem therin thorough custome they bynde hem so therto that whan they haue fulfylled it they thynke hem wonderly eased For they wene that they haue done a grete thyng to god And perchaunce yf it falle that they be letted fro y e custome though it be for a skilful cause they ben heuy and angry and haue troublynge of conscyence â–ª as yf they had done a grete dedely synne Thyse men hyndren hemself somwhat fro felyng of more grace for they sette her perfeccyon in a bodely werke and so they make an ende in the myddes of the waye where none ende is For why bodely customes that men vse in her begynnyng are good but they are but meanes wayes ledynge a soule to perfeccyon And therfore he that sayth his perfeccyon iÌ„ a bodely werke or in a ghostly werke that he felych in y e begynnynge of his tornynge to god and he woll no feâ—der seke but euer rest therin he hyndreth hymselfe gretly For it is a symple crafte that a prentyse is euer in lyke wyse in and that can on the fyrste daye as moche of it as he can thyrty wynter after Or elles yf the craft be good and subtyl he is of a dulle wytte or elles of an euyl wyl that profyteth not therin But thenne it is soth y t of al craftes that are the seruyse of god is moost souereyne the moost subtyl the hyghest hardest for to come to the perfeccyon of it And also it moost profytable and moost of wynnyng to hym that maye soth fastly performe it And therfore it semyth that the prentises of it that are euer ylyke ferforth in lernynge eyther are they dulle wytted or elles euyll wylled I repreue not thyse customes that men vse in the state of begynnynge whether they ben bodely or ghostly for I say that they are ful good spedfull for hem for to vse But I wolde that they helde hem not but as a waye an entre towarde ghostly felynge and that they vsed hem as a couenable meane tyl a better come and that they in vsynge of hem coueyted after better And thenÌ„e yf better come that were more ghostly and more drawynge in the thought froÌ„ flesshlynes fro the sensualyte vayn ymagynacion yf that sholde be letted by cause of her customes y t they leue then her custome whan it maye be lefte without scaunder or dysease of other and folowe that they fele But yf neyther lette other then that they vse bothe yf they maye I meane not of customes nedeful thorugh bonde of lawe or of rule or of penaunce but of other wylfully taken Thus techeth vs the prophete in the sawter sayeng thê° EtemÌ„ benediccionem dabit legislator ibunt de virtute in virtutem videbitur deus deorum in syon That is Sothly the brynger of the lawe shal yeue blessyng they shal go fro vertue in to vertue and god of goddys shal be see in syon The brynger of the lawe that is our lorde Ihesu cryst shal yeue his blessynge That is He shal yeue hys grace to his chosen soules callynge hem fro synne and ryghtynge hem by good werkes to his lyckenesse thorugh whiche grace they shall proufyte and wexe fro vertue to vertue tyll they come to syon that is tyl they come to contemplacyon in the whiche they shal see god of goddys That is They shal see wel that there is not but one god ¶ How that without moche bodely ghostly besynes without moche grace mekenesse soules may not be refourmed in felynge ne kepe therin after they come therto CaplmÌ„ xx NOw sayest thou Syth it is so that refourmyng in faythe is so lowe and so peryllous for to rest in by cause of drede of fallynge agayne And refourmynge in felynge is so hyghe and so syker who so myght come therto Thenne coueytest thou for to wyte what manere traueyle were moost spedful for to vse by the whiche a man myghte prouffyte in and come therto Or yf there were ony certayne traueyle or specyal dede by the whiche a man myght come to that grace and that refourmynge in felynge As vnto this I saye thus Thou wotest wel that what man or woman wol dyspose hym for to come to clennesse of herte and to felynge of grace hym behoueth haue moche traueylle and grete fyghtynge in wyl and in werke lastyngly agaynste wycked styrynges of al the hede synnes Not oonly ayenste pryde or Enuye but ayenst al other with al the spyces that comen oute of theym as I haue sayde before in the fyrste wrytyng For why Passyons and flesshly desyres lette the clennesse of the herte and pees in conscyence And hym behoueth also for to traueyle for to gete al vertues Not oonly chastyte and abstynence but also pacyence and myldenesse charite and mekenesse and al 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 nowe prayenge nowe thynkynge now worchynge some good werkes nowe assayenge theym selfe in dyuers wyse In hunger in thruste in colde in sufferyng of shame and dyspyte yf nede be And in other bodely dysease for
and lyghte and he is euerlastyngr as saynt IohnÌ„ sayth Qui diligit deum manet in lumine That is He that loueth god dwellyth in the lyght Than what man perceyueth and seeth the lone of this worlde fals and faylynge and for that he woll forsake it and seke the loue of Ihesu He maye not assone fele the loue of hym But he muste abyde a whyle in the nyghte For he maye not sodeynly come fro that one lyghte to that other that is from the loue of the worlde to perfyte loue of god This nyghte is noughte elles but a forberynge and a withdrawynge of the thoughte and of the soule fro erthly thynges by grete desyre and yernynge for to loue and see and fele Ihesu gholy thynges This is the nyght For ryght as the nyght is derke and euer hydyng from al bodely creature and a restynges of all bodely dedes Ryght soo a man that settyth hym fully for to thynke on Ihesu for to desyre only y e loue of hym is besye for to hyde his thought fro vayne beholdynge and perceyuynge and his affeccyon fro flesshly lykyng and louynge of al bodely creatures So that his thonght maye be made free not subget ne his affeccyon bounde ne pyned ne troubled in no thynge lower ne woors than him selfe And yf he maye do so then it is nyghte with hym for then he is in derknesse But this is a good nyght a lyght derknesse for it is a stoppyng out of the fals loue of this worlde and it is a nyghynge of the true daye And sothly y e derker y t this nyÈt is y e nerer is y e true daye of the loue of IhuÌ„ For the more that y e soule maye thorugh longyng to god be hydde fro noyse dynÌ„e of flesshly affeccyons vnclene thoughtes the nerer it is for to fele the lyght of y e loue of hym for it is euen at it Thus semyth it the prophete meaned whan he sayd thus CuÌ„ in tenebris sedeo dnÌ„s lux mea est That is whan I sitte in derknes our lorde is my lyght That is whaÌ„ my soule is hydde fro all styrynges of synÌ„e as it were in slepe then is our lorde my lyght for thenÌ„e nygheth he of his grace for to shewe me of his lyght Neuertheles this nyght is somtyme paynfull fyrste whan a man is moche foule and is not thorugh grace vsed to be often in this derknes but wolde fayne haue it and therfore he setteth his thought his desyre to god warde asmoche as he maye he wolde not fele ne thynke but onÌ„ly of hym and by cause y t he may not lyghtly haue it therfore it is paynfull For the custome the homelynes that he hath had with synnes before of the worlde and of flesshly affeccyons and erthly thynges and his flesshly dedes prees so vpon hym and euer smite in by maystry and draw downe all the soule to heÌ„ that he may not wel be hidde fro heÌ„ assone as he wolde Therfore this derkenes is paynful to hym and namly whan grace to wchyth not habundantly Neuertheles yf it be so with the. be not to heuy ne stryue not moche as though thou woldest thrugh maystry put heÌ„ oute of thy thoughte for thou maye not doo soo but abyde grace suffre easely and breke not thy self tomoche And slyely yf thou maye drawe thy desyre and thy glostly beholdyng to IhuÌ„ as yf tho woldest not charge hem For wyte thou well whan thou woldest desire Ihesu and oonly thynke on him and thou may not frely for prechyng in of suche worldly thoughtes sothly thon art outwarde of the fals day and thou art entriÌ„g in to this derkenes But thy derkenes is not restfull by cause of disease vncuÌ„nyng and vnclennes of thyself And therfore vse it ofte it shal by processe thrugh felinge of grace be more easy more restful to the And that is whan thy soule thrugh grace is made soo free and soo myghty soo good and so gadred in to itself that it lyste not to thynke on right noughte ThenÌ„e is it in a good derknesse This nought I meane thê° that a soule may thorugh gracebe gadred into itself freely hooly not be driuen ayenst the wyll ne draweÌ„ downe by maystry for to thynke or lyke or loue wyth cleuiÌ„ge of affeccoÌ„n to ony synne ol vaynly ony erthly thynge theÌ„ne thynketh the soule nouÈt for theÌ„ thynkith it of none erthly thyng cleuyngly This is a ryche nought this nought this nyght is a grete ease for y e soule y t desyreth y e loue of Ihesu It is in ease as for thoughte of ony erthly thynge neuertheles it is full besy for to thiÌ„ke on hym What thynge then makyth this derkenes Sothly noughte elles but a gracyous desyre for to haue the loue of IhuÌ„ For y e desyre y e longyng that it hath that tyme to y e loue of god for to see hym haue hym dryueth oute of the herte al worldly vanytees flesshly affeccyons gadreth the soule in to itself occupyeth it oonly for to thynke how it myght come to y e loue of hym y e tyme maye it freely deuoutly beholde IhuÌ„ whed it wol pray or thinke so it bryngyth it to this ryght nouÈt sothly it is not al derke ne nouÈt whaÌ„ it thynkyth thê° For though it be derke fro fals lyÈt it is not al derke fro y e true lyÈt for IhuÌ„ y t is both loue lyÈt is in this derknes wheder it be paynful or restful If it be paynful thenÌ„e he is in y e soule as traueylyng in desyre loÌ„gyng to lyght but he is not yet aâ— restynge in loue ne as shewynge his lyght And therfore it is called nyghte derknesse in asmoche as the soule is hyd fro the fals lyghte of the worlde hathe not yet fully felynge of true lighte but is in abidyng of that blessid loue of god whiche it desyreth Thene yf thou wolte wyte whan thou atte in this syker derkenesse whan not thou may assay thê° and seke no ferder but thus Whan thou felyst thyn entente thy wyll fully sette for to desyre god thynke onÌ„ly on hym thou maye as it were fyrste aske thyself in thyn owne thought whether thou coueyte for to haue ony thyng of this lyfe for loue of itselfe or for to haue the vse of ony of thy bodily wyttes in ony creature theÌ„ne yf thyn eye aÌ„swere the thê° I wolde se right nought thy mouche I wolde sauour right nonght after thyn eere I wolde here ryght nought thy body I wolde fele right nouÈt after yf thine herte say I wold thynke right nought of erthly thynge ne of bodily dede ne I wolde haue affeccoÌ„n fastyned flesshly to no creature but oonly iÌ„ god to god warde yf y t I cowde whaÌ„ they answere al thê° to the that is done ful redily yf grace
towche the. thenÌ„e art thou entred soÌ„ what in to this derknes for though thou fele perceyue gleÌ„tynges proferynges of vayne thouÈtes presing in of flesshly affeccyons neuertheles thou art in this profitable derknes if it be so y t thy thought be not fyxed in heÌ„ For suche vayne ymagynacoÌ„ns y t fal in y e herte vnauysedly trowbleÌ„ this derknes pyneth y e soule soÌ„ what by cause y t it wolde be hyd fro hem may not but they do not awaye y e profyte of this derknes for the soule shal by y e way come to restful myrknes And then is this derknes restful whan y e soule is hyd for a tyme fro y e paynful felynge of al suche vayn thouÈteâ— only is rested in desyre loÌ„ginge to IhuÌ„ with a ghostly beholdyng of hym as it shal be sayd afterwarde But y e lasteth but a whyle hole Neuertheles though it be but a shorte tyme it is ful profytable ¶ How y t the desyre of Ihesu fele in this lyghtsom derknes sleeth al styrynges of synne ableth the soule to perceyue ghostly lyghtynges fro the heuenly Iherusalem y t is Ihesu CaplmÌ„ xxv THen sithen this derknes this nyght is so good so restfull though it be shorte that stondeth only in desyre longyng to the loue of Ihesu wyth a blynde thynkynge on hym how good thenne how blessyd is it for to fele his loue and for to be illumided wyth his blessyd vnseable present lyght for to see sothfastnes the whiche lyght a soule receyueth whaÌ„ the nyghte passith the daye spryngeth This I hope was the nyght y t the prophete meaned whan he sayd My soule hath desyred y t in y e nyÈt as I haue before sayd it is moche better to be hyd iÌ„ this derke nyght fro beholdyng of y â— worlde though it were paynfull than for to be out in fals lykyng of this worlde y t semyth so shinyng so coÌ„fortable to hem y t are blynde in knowyng of ghostly lyght For whaÌ„ thou art in this derknes thou art mekyl nerer IhrÌ„lm than whan thou art in the myddes of the fals lyght therfore applye thyn herte fully to the steryng of grace vse for to dwellen in this derknes be often assayenge to beÌ„ homely theâ—in it shal sone be made restful to the. y e true lyght of ghostly knowyng shal sprynge to the. not all at onys but preuyly by lytyl by lytyl as y e prophete sayth HiÌ„tantibus in regione vmbre martis lux orta est eis That is To the dwellyng in the countre of shadowe of deth lyght was sprongen y t is lyght of grace spronge shal spryng to al hem y t can dwelle in the shadowe of deth y t is in this derknes y t is lyke to deth for as deth sleeth a lyuyng body al flesshly felynges of it ryght so desyre to loue IhuÌ„ felyd in this derkenes sleeth al synnes al flesshly affeccyons al vnclene thoughtes for y e tyme. than nyghest thou fast to IhrÌ„lm thou art not yet at it but be smale sodeyne lyghtynges that glydern outthorughe smale cauys fro that cyte shalt thou mow seen is fro ferre or that thou come therto For wete thou well though that thy soule be in this restful derknes withouten troublyng of worldly vanytees it is not yet there it sholde be it is not yet clothyd al in lyght ne turned al in to fyre of loue but it felyth wel that there is som what aboue itself y t it knowith not ne hath not yet but wolde haue it breunyngly desyreth it that is not elles but the lyght of IhrÌ„lm without forth the whiche is lyke to a cyte that the prophete ezechyel sawe in his vysyons He sayth that he sawe a cyte sette vpon an hylle heldynge to y e south y t to his syght whan it was meten was no more of length of brede than a rodde y t was syxe cubytes a palme of lengthe but as sone as he was brought in to the cyte loked aboute hym than thought hym y t it was woâ—der mekyl for he sawe many halles chaumbrys both open and preuy he sawe gates and porches vtterwarde innerwarde mekyl more byggyng than I saye now on length on brede many huÌ„dred cubytes thanne was this wonder to hym how this cyte within was so longe so large y t was so lytyl to his syght whan he was without This cyte betokeneth y t pertyte loue of god sette in the hylle of coteÌ„placyon y t whiche â–ª vnto y e syght of a soule y t without the felynge of it traueyleth in the desyre towarde semyth somwhat but it semyth but a lytyl thynge no more than a reede that is vi cubites a palme of length By vi cubytes are vnderstoÌ„de y e perfeccyon on manÌ„es werke And by y â— palme a lytyl towchynge of conteÌ„placyon He seeth well y t there is suche a thynge y t passeth y e deserte of al y e worchyng of man a lytyl as the palme passeth the vi cubites but he seeth not within what it is neuertheles yf he maye come within the cyte of contemplocyon thenne seeth he moche more than he sawe fyrste ¶ How a man shal knowe fals Illumynacyons feyned by the fende fro y e true lyght of knowynge y e comyth out of IhuÌ„ by what tokens CaplmÌ„ xxvi BUt now bewaar of the myddaye fende y â— feyneth lyght as it came out of IhrÌ„lm is not so For the tenâ—e seeth y t our lorde IhuÌ„ shewyth lyght to his louers of sothfastnesse therfore in the â—eceyuing of heÌ„ y t are vnwyse he shewyth a lyght y t is not true vnder colour of a true lyght deceyueth heÌ„ Neuertheles how a soule may knowe the lyght of sothfastnes whan it shyneth froÌ„ god whan it is feyned thorugh y e enmye shal I saye as me thynketh by an ensample of the fyrmament SomtymÌ„ the fyrmament shewyth a lyght fro the sonne semyth y e sonne is not And soÌ„tyme shewyth y e true sonne truely A knowing of y e one from y e other is this The feyned sonne she wyth hym not but bitwixe two blacke reyny clowdes ThenÌ„e by cause y e sonne is nere there shyneth out fro the clowles a lyghte as it were aloÌ„ne is none But the true sonne she with him whan the frymament is clere or moche clered fro the blacke clowdes Now to our purpose Some meÌ„ as it semich forsakith the loue of the worlde wold come to the loue of god to y e lyghte of vnderstondynge of hym But they woll not come thrugh this derknes that I haue spokeÌ„ of before They woll knowe hemfelfe truely ne mekely what they haue beÌ„ before ne what they are yet thrugh synÌ„e ne how nought they are in her owne kynde ayeÌ„st god They are not besy for to entree in to
This loue bryngeth in to the soule the full hede of all vertues and makyth al clene and true soft and easy and torneth him al in to loue and in to likynge And on what maner wyse he dooth that I shall telle the a lytyll after warde This loue drawyth the soule fro vayne beholdynge of worldly thynges in to contemplacyon of ghostly creatures and of goddis pryuites fro flesshlihede in to ghostlynes fro erthly felynge in to heuenly sauour ¶ How that some soule loueth IhuÌ„ by bodily feruours by her owne manly affeccions that ben styred by grace and by reason And how some louen Ihesu more rest fully by ghostly affeccyons oonly styred Inwarde thrugh specyally grace of the holy ghost Capitulum xxxv THeÌ„ne maye I saye that he that most haâ—h of this loue here in this lyfe most pleseth god and most clere sighte shal haue of hym and moost fully loue hym in the blysse of heuen for he hath the most yeft of loue here in erth This loue may not be had by a maÌ„nes owne traueyle as some wene It is freely had of the gracyous yefte of Ihesu after moche bodyly and ghostly traueyle goyng before For there are some louers of god y t maken hymself to loue god as it were by her owne myght for they streyne hemself thrugh grete vyolence and panten so strongly that they brast in to bodily feruours as they wolde drawe downe god fro heuen to hem And they sayen in her hertes and wyth her mouthe A lorde I loue the and I wolde loue the I wolde for thy loue suffre deth And in this maner of worchynge they fele grete feruour moche grace And soth it is me thynketh this worchynge is gode and medfully yf it be well tempred wyth mekenes with dyscrecion But neuertheles thyse meÌ„ loue not ne haue not the yefte of loue on that maner as I speke of ne they aske it not soo For a soule that hath the yeft of loue thrugh gracyous beholding of IhuÌ„ as I meane or elles yf be haue it not yet but wolde haue it he is not besy for to strayne hymself ouer his myghte as it were by bodyly strength for to haue it by bodyly feruours and soo for to fele the loue of god but hym thynketh that he is ryght nought and that he can doo ryght noughte of hymselfe but as it were a dede thyng oonly hangyng borne vp by the mercy of god He seeth well that IhuÌ„ is al and dooth all and therfore asketh he noughte elles but the yefte of loue Horly theÌ„ that the soule seth that his owne loue is noughte therfore it wolde haue his loue for that is ynough Therfore praieth he and that desireth he that the loue of god wolde towche hym with his blessed lyghte that he myghte see a lytyll of hym by his gracyous presence for then sholde he loue hym And soo by this waye comyth the yefte of loue that is god in to a soule The more that a soule nough yth itself thorugh grace by syght of his sothfastnes some tyme wythoute ony feruour outwarde shewed and the lesse y t it thynkith that it loueth or seeth god the nerer it nygheth for to precyuâ—e the yefte of the blessed loue For then is loue mayster worcheth in the sowle and maketh it forgete itselfe and for to se beholde onÌ„ly how loue doth And then is y e soule more suffrynge than doyng and that is clene loue Thus saynt poul meaned whan he sayd thus QuicuÌ„que spÌ„u dei agunt hii filii dei sunt All thise that are wrought wyth the spyryte of god are goddes soÌ„nes y t is soules y t are made so meke so buxomÌ„ to god that thei werke not of hemself but suffre y e holy ghost styre hem worche hem in the felynges of loue wyth a swete corde to his styrynges Thyse arn specyally godd is soÌ„nes most lyke vnto hym Other soules that can not loue thus buttraueylen heÌ„self by her owne afflyccyoÌ„s styre hyÌ„self thrugh her owne thinkynge of god bodyly exercyse for to drawe out of heÌ„self by mastry y e feliÌ„g of loue by feruours other bodily sygnes loue not ghostly they done wel medful yf so y t they wol know â—â—ekly y t her werching is not y e kyndly gracyous felyng of loue but it is manly doyng by a soule at y e byddyng of reason neuertheles thrugh y e godenes of god by cause y t the soule doth y â— in it is thyse maÌ„ly offeccoÌ„ns of y e soule styred in to god by mannes werchyng are â—orned in to ghostly affeccyons and are medeâ—ulas yf they had he done ghostly in the fyrste begynnynge And this is a grete curtesye of oure lorde shewed to meke soules that torneth all thyse manly affeccyons of kyndely loue in to the affeccyon and in to the mede of his owne loue As yf he hadde wroughte hym all fully by hymselfe And soo thyse manly affeccyons soo tourned maye be called affeccyons of ghostely loue thoroughe purchase not thoroughe kyndely bryngynge fourthe of the holy ghoste I saye not that a soule maye worche suche manly affeccyons oonly of itselfe without grace for I wot wel that saynt paul sayth that we maye ryght noughte done thynke that gode is of ourself without grace Non enÌ„iqd sumê° sufficientes cogitare aliquid ex nobis qua si ex nobis sed sufficiencia nâ—a ex deo est That is â–ª we y e loue god wene not y t we suffyse for to loue or for to thynke good of ourselfe oonly but our suffysynge is of god For god worcheth in al both good werke and good wyl as saynt poul sayth Deus est qui eperatur in nobis et velle perficere probona voluntate That is It is god that worcheth in vs good wyl and fulfyllynge of good wyl But I saye that suche affeccyon are good made by the wyll meane of a soule after the general grace that â—e yeueth to al chosen soules not of specyal grace made ghostly by towchynge of his gracyous presence as he worcheth in his perfyte louers as I sayd before for â—n vnperfyte louers loue worcheth ferly by the affeccyons of man but inperfyte louers loue worchyth nerely by her owne ghostly affeccyons sleeth in a soule for y e tyme al other affeccyons bothe flesshly kyndly manly y t is propeely the werchynge of loue by hymselfe Thus loue maye be had in a lytyl in partye here in a clene soule thrugh y e ghostly syght of IhuÌ„ but in y e blysse of heueÌ„ it is fulfylled by clere syghte of his godhede For there shall none affeccyon be feled in a soule but godly and ghostly ¶ That the yefte of loue amonge al other yeftes of IhuÌ„ is worthyest moost profytable And how IhuÌ„ doth al that is weldone in his louers onÌ„ly for loue And how loue makyth the vsynge of al vertues all good dedes lyght and
e worlde thrugh vertue of this gracyous felynge And also fro mynde of the worlde moche in y e meane tyme It takith none hede therof for it hath no tymÌ„ therto But then soÌ„tyme anone with this fallyth in to a soule dyuers IllumynacoÌ„ns thrugh grace y â— whiche IllumynacoÌ„ns I cal the spekynges of IhuÌ„ y e syght of ghostly thynges For wyte thou wel y e al the besynes y t IhuÌ„ makyth aboute a soule is for to make it a true perfyte spouse to hym in the hynes fulnes of loue And y t may not be done so sodeÌ„ly therfore IhuÌ„ y t is loue of al louers the wysest assayeth by many wyses by many wonderful meanes or it may come about And therfore y t it myght come to theffecte of true spousage he hath suche gracyous spekynges this maner of a wower to a choseÌ„ soule He sheweth his preuy Iewels moche thyng he gyueth more he beheteth curteys dalyunce he shewyth Ofte he vysiteth with moche grace ghostly coÌ„forte as I before sayd but how he dooth thys in specyal al fully can I not tel the for it nedeth not Neuertheles soÌ„what shal I saye after that grace styreth The drawynge of a soule fully to perfyte loue is fyrst by y e shewyng of ghostly thynges to a clene soule whan y e ghostly eye is openid not that a soule sholde rest therin make an ende there but by y e seche hym loue hym onÌ„ly that is hyghest of al without ony beholdyng of ony other thynge than hymself But what are thyse ghostly thynges sayest thou for I speke ofte of ghostly thynges To this I auswere and saye that ghostly thynge maye be sayd al y â— sothfastnes of holy wrytte And therfore a soule that thrugh lyght of grace maye see the sothfastnes of it it seeth ghostly thinges as I haue before sayd ¶ How thrugh gracyous openynge of the ghostly eye a soule is made wyse mekely sothfastly to se y e dyuersyte of degrees in holy chyrche as trauelyng And for to see angels kynde fyrst of repreued CaplmÌ„ xlv NEuertheles other ghostly thinges there ben also y e whiche thrugh lyght of grace are shewed of y e soule and are thyse The kynde of al resonable soules the gracyous worchynge of our lorde Ihesu in hem The kynde of angels blessed reproued her worchynge and the knowynge of y e blessyd trynyte after y e grace techith Holy wrytte sayth iÌ„ y e boke of songes of y e spouse thus SurgaÌ„ circuibo ciuitateÌ„ queraÌ„ queÌ„ diligit aiÌ„a mea I shal ryse I shal goo aboute the cyte I shal seche hym that my soule loueth That is I shal ryse iÌ„ to highnes of thought go aboute the cyte By this cyte is vnderstoÌ„de y e vnyuersyte of al creatures bodily ghostly ordeyned ruled vnder god by lawes of kynde of reason of grace go aboute this cyte whan I beholde the kyndes the cause of bodely creatures the yeftes of grace the blyssis of gostly creatures and in al thise I seche hym that my soule loueth It is foyre lokynge with the Inner eye on IhuÌ„ in bodily creatnres for to see his myght his wysdome his goodnes iÌ„ ordynauÌ„ce of her kynde but it is moche fayrer loking on IhuÌ„ iu ghostly creatures Fyrst in resonable soules goth chosen reproued to see the mercyful calynge of him to chosen how he torneth heÌ„ fro synÌ„e by lyght of his grace how he helpeth heÌ„ techeth hem chastyth heÌ„ confortith hem he righteth he clenseth he fedeth how he maketh hem breÌ„nyng in loue in lyght by plente of his grace And thus dooth he not to one soule onÌ„ly but to al his chosen after mesure of his grace Also of al reproued how ryghtfully he forsakyth hem and leueth hem in her synÌ„es dooth hem no wronge How he rewardeth hem in this worlde suffrynge heÌ„ to haue the fulfilling of her wyll after to punyssh hem endlesly Lo this is a lytyll beholdynge of holy chyrche whiles it is in trauelyng in this lyfe to seen how blacke And how fowle it semyth in soules that are reproued how fayre and how louely it is in chosen soules And al this ghostly syghte is nought elles but â—he syghte of Ihesu Not in hymselfe but in his mercyfull preuy werkes in his ryghtwyse domes euery daye shewed remembred and renewed to resonable soules Also ouer this to se with the ghostly eye the paynes of reproued y e Ioye the blysse of chosen sowles it is ful confortable For sothfastnes may not be seen iÌ„ a clene soule without grete delyte wonderful softnes of blessyd brennyng loue Also the syght of angels kynde fyrste of dampned after that of the blessed It is a ful fayr contemplacyon of the fende in a clene soule whan grace bryngeth the feÌ„de to the syghte of the soule as a clumsid caytyf bounden with the myght of IhuÌ„ that he maye not dere Thenne the soule beholdeth hym not bodyly but ghostly seenge his kynde and his malyce torneth hym vp soo downe and spoyleth hym and renteth hym all to noughte scorneth hym dyspyseth hym and setteth noughte by his malyce Thus biddeth holy wrytte whan it sayth thus Uerte impium et non erit Torne the wycked that is the fende vp soo downe and he shal be as noughte Moche wonder hathe the soule that the fende hath so moche malice and so lytyll myghte There is noo creature soo vnmyghty as he is and therfore it is a grete cowardnes se that men dreden hym so moche He maye noo thynge doo withoute leue of oure lorde Ihesu not soo moche as entre in to aswyne as the gospell sayth Moche lesse maye he doo thenne to noye ony man ¶ And thenne yf our lord Ihesu gyue hem leue to tarye vs it is ful worthily mercyfully done that our lorde IhuÌ„ doth therfore welcome be our lorde Ihesu by hymselfe by al his messengers The soule dredeth nomore than y e blustrynge of the â—ende than y e styrynge of a mows woÌ„der wroth is y e fende yf he durst say nay but his mouth stopped wyth his owne malyte his hondes are boside as a the yf worthy to be demid hanged in helle And thenÌ„e y e soule accusyth hym ryÈtfully demyth hym after y t he hath deserued wond not oiÌ„ this sayeng for saynte poul meaned y e same whaÌ„ he sayd thus FreÌ„s nescitis qmÌ„ angloÌ„s iudicabimus Brethern wote ye not well y â— we shall deme angels y t are wycked spyrytes thrugh malyce y t were made gode angels by kynde As who sayth yes This demynge is fygured before the dome in couteÌ„platyf soules For they fele a lytyl tasting in lykenes of all y t shall be done afterwarde of our lorde IhuÌ„ openly in sothfastnes shamyd shent is y e feÌ„de gretly in hymself whan he is thus
entree howe a soule shal haue her in menynge and worchynge that woll come to this refourmynge by ensample of apylgryme goynge to Iherusalem And of two maner of mekenes CaplmÌ„ xxi NEuertheles for thou coueytest for to haue some maner worchynge by the whiche thou myght y e rather nyghen to that refourmynge I shall saye as me thynketh by the grace of our lorde Ihesu the shortest y â— redyest helpe that I knowe in this werchyng And how that shal be I shal telle the by an ensample of a good pylgryme vpon this wyse There was a man that wolde go to IerusaleÌ„ And for he knewe not the waye he came to a nother man y t he hoped knewe the waye better thyder and asked whyder he myght come to that cyte that other man sayd to hym that he myght not come thyder without grete dysease and moche traueyle For the waye is longe and peryllous and full of grete theues robbers and many other lettynges there ben that fallen to a man in the goynge And also there are manysere wayes as it semyth â—edynge thyderwarde But meÌ„ all daye are slayne and dyspoyled and maye not come to that place that they coueyten Neuerthelesse there is one waye the whiche who so taketh it holdeth it he wol vndertake that he sholde come to that cyte of Ierusalem he sholde neuÌ„er lese his lyf ne be slayne ne deye for defawte He sholde ofte be robbed euyl bete suffre moche dysese in the gooynge but his lyfe sholde be saaf Thenne sayd the pylgryme So that I maye haue my lyfe saaf come to that place that I coueyte to I charge not what myschyef I suffre in goynge And therfore say me what thou wolt sothly I behote the for to do after the That other man answereth sayth thus Lo I sette y t in y e ryght waye This is the waye And that thou kepe the lernynge that I teche y â— what so thou herest seest or felyst that sholde lette the in the waye abyde not with it wylfully tary not for it wylfully beholde it not lyke it not drede it not but euer go forth in thy waye thynke that thou woldest be at Iherusalem for that thou couetest that thou desyrest nought elles but that And yf men robbe the dyspoyl the. bete the scorne the pyspyse y e stryue not ayen yf thou wolte haue thy lyfe but holde y t with the harme y t thou hast go forth as nought were y t thou take no more harme And also yf men wol tary y â— with tales fede y â— with lesynges for to drawe y t to myrthes for to leue thy pylgrymage make a deefere answere not ayen saye nought elles but that thou woldest be at Ierusalem And yf men profer y e yeftes wol make the ryche with worldly good rente not to heÌ„ thinke euer on Iherusalem And yf thou wol holde this way do that I haue sayd I vndertake thy lyfe y t thou shalt not be slayne but thou shalt come to y e place y t thou coueytest to Ghostly to our purpose Ierusalem is asmoche for to saye as a syght of peas betokeneth contemplacyon in perfyte loue of god For contemplacyon is nought elles but a syght of god whiche is very pees Then yf thou coueyte for to come to this blessyd syght of very pees be a true pylgryme to IhrÌ„lm warde though it be so y t I were neuer there neuertheles as ferforth as I can I shal set y t in y e waye thyderwarde The begynnyng of y e hyghe waye in y e whiche thou shalt go is refourmyng in fayth grouÌ„ded mekely in y e fayth in y e lawes of holy chyrche as I haue sayd before For trust sykerly though thou haue synÌ„ed here before yf thou be now refourmed by the sacrament of penauÌ„ce after y e lawe of holy chyrche y t thou art in y e ryght way Now theÌ„ sytheÌ„ thou arte in y e syker way yf thou wol speke in thy goyng make good Iournayes y e behoueth to holde thise ii thynges ofteÌ„ in thy mynde meknes loue y t is I am nought I haue nouÈt I coueyte nought but one Thou shalt haue y e meanyng of thyse wordes iÌ„ thyn entent in habyt of thy soule lastyngly though thou haue hem not euer specyally in thy thought for y t nedeth not Mekenes sayth I am nought I haue nouÈt Loue sayth I coueyte nought but one y t is IhuÌ„ Thyse two streÌ„ges wel festned with y e mynde of Ihesu makyth good a corde in y e harpe of the soule whan they ben craftly towched with y e fynger of reason For y e lower thou smytes vpoÌ„ y e one y e hyer sowneth y e other The lesse thou felyst y t thou art or y t thou hast of thyself thorugh mekenes y e more thou coueytest for to haue of IhuÌ„ in desyre of loue I mene not onÌ„ly of y e mekenes y t a soule felyth in y e syght of his owne synÌ„e for freelnes wretchydnes of this lyfe or of y e wretchydnes of his euen crysteÌ„ For though this mekenes be sothfast medycynable neuertheles it is boystous flesshly as in regarde not clene ne softe ne louely But I meane also this mekenes y t the soule felyth thorugh grace in syght beholdyng of y e endles beynge of thyn owne herte For 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 Ryght so y e more dyuers ghostly workynge y t a man hathe in his thought for to kepe hole his desyre y e myghtyer more brennyng shal his desyre be to god And therfore loke wysely what werke thou canst beste do y e moost helpyth for to saue hole this desyre to IhuÌ„ yf thou be free art not bouÌ„de but vnder y e comyn lawe y t do Bynde y t not to wylfull customes vnchauÌ„gably that sholde lette y e fredom of thyn herte for to loue IhuÌ„ yf grace wolde vysyte y t specyally For I shal tel the whiche customes are euer gode nedeful to be kept Loo suche custome is euer good to holde y e stondeth in getyng of vertue lettyng of synÌ„e y e custome sholde neuer be lelft for thou shal euer be meke pacyent sobre chast yf thou wel do so of al other vertues But the custome of a nother thynge y t lettyth a better is gode for to leue whan tyme is there a man may As thus If a man haue in custome for to saye thê° many beedes or for to thynke this maner of thought thus long time or for to wake or knele thus long or ony other suche bodely dede this custome is for to leue somtyme whan resonable cause lettith or elles yf more
grace comith otherwyse ¶ Of taryenges teÌ„ptacyons y e soules fele by her ghostly enmyes in her ghostly knowyng goyng to Ihrlm. of remedyes ayenst hem CaplmÌ„ xxii NOw art thou in y e way woost how thou shalt go Now beware of enmyes y t wol be besy for to lette y t yf they maye for her entente is for to putte out of thyn herte that desyre and y e longynge that thou hast to the loue of IhuÌ„ for to dryue the home ayen to y e loue of worldly vanyte for there is no thyng that greueth hem so moche Thyse enmyes are pryncypally flesshly desyres vayne dredes y t rysen out of thyn herte thorugh corrupcyon of thy flesshly kynde wolde lette thy desyre of the loue of god that they myght fully restfully occupye thyn herte Thyse are thy next enmyes Also other enmyes there are as vnclene spyrytes that are besy with sleyghtes wyles for to dysceyue the But one remedye shalt thou haue that I sayd before What so it be y t they saye trowe hem not but holde forth thy waye onÌ„ly desyre y e loue of IhuÌ„ Answere euer thus I am nought I haue nought I coueyte nought but oonly the loue of our lorde IhuÌ„ If thyn enmyes saye to the fyrste thus by styrynges in herte y t thou art not shryuen aryght or there is some olde synne hyd in thyn hert y t thou knowest not ne neuer were shryuen aryght And therfore thou must torne home ayen leue thy desyre goo shryue y e better Trowe not this sayeng for it is fals for thou art shriueÌ„ trust sykerly and y t thou art in y e waye y t nedeth no more ransakynge of shryfte for that y t it passyd Holde forth thy way thynke on IhrÌ„lm Also yf they saye that thou art not worthy to haue y e loue of god wherto shalt thou couete that thou mayst not haue ne art not worthy therto Trowe hem not but go forth saye thus Not for I am worthy but for I am vnworthy therfore wolde I loue god For yf I had it y t sholde make me worthy And sythen I was made therto though I sholde neuer haue it yet wol I coueyte it and therfore wol I praye thynke that I myght gete it And then yf thyn enmyes see y t thou begynnest to wexe bolde wel wylled to thy werke they begyn to wexe aferde of the Neuertheles they wol not cease of taryenge the whan they maye as longe as thou art goynge in the waye what with drede manassynge on that one syde what with flaterynge and fals pleysyng on y t other syde for to make y e breke thy purpose torne home ayen they wol saye thus If thou holde forth thy desyre to Ihesu so fully trauelyng as thou begynnest thou shalt falle in to sykenes or in to fantasyes or in to frenesyes as thou seest y t some donÌ„ Or thou shalt fal in to pouertee bodely myscheyf no man shal wel helpe the Or thou myght falle in to priue temptacyons of the fende that thou shalt not helpe thyself For it is wonder peryllous to ony man for to yeue hym fully to the loue of god leue all the worlde no thynge coueyte but oonly the loue of hym for so many perylles maye falle y t a man knoweth not of And therfore torne home ayen leue this desyre for thou shal neuer brynge it to the ende and do as other worldly men done Thus sayen thyn enmyes but trowe heÌ„ not but holde for thy desyre saye not elles but thou woldest haue Ihesu be at IhrÌ„lm And yf they perceyue then thy wyl so stronge y â— thou wolt not spare for synne ne for syknes for fantasyes ne for frenesyes for dowtes ne for dredes of ghostly teÌ„ptacyons for myscheyf ne for pouerte for lyfe ne for deth but euer forth thou wolt with one thynge no thynge but one make deefere to hem as though thou herde hem not holdest the forthe styfly in thy prayer in thyn other ghostly werkes without styntynge with dyscrecyon after couÌ„seyle of thy souereyne or of thy ghostly fader then begyn they for to be wrothe to go a lytyl nerer the. Then they begyn for to robbe the bete the do the al the shame that they can And that is whan they make that al the dedes y t thou doost ben they neuer so wel done are deuyed of other men as euyl torned in to the wors partye And what so euer it be y t thou woldest haue done in helpe of thy body or of thy soule it shal be letted or hyndred by other men so y t thou shalt be put fro thy wyl iÌ„ al thyng y t thou skyfully coueytes al this they donÌ„ y t thou sholdest be styred to yre or maleÌ„coly or euyl wyl ayenst thyn euen crysten But ayeÌ„st al thyse dyseases al other that thou may fele vse this remedye Take IhuÌ„ in thy mynde anger the no more with hem Tarye not with hem but thynke on thy lessoÌ„ y t thou art nought y t thou hast nought thou may nouÈt lese of erthly good thou coueytest nought but y e loue of IhuÌ„ holde forth thy waye to IhrÌ„lm with thy occupacyon And neuertheles yf thou be taryed somtyme thorugh freelte of thyself with suche vneases that fallen to thy bodely lyfe thorugh euyl wyl of man or malyce of the fende assone as thou may come ayen to thyself leue of thy thynkyng of thy dysease go forth to thy werke Abyde not longe with hem for drede of thyn enmyes ¶ Of a general remedy ayeÌ„st wycked styrynges paynful taryenges y t falleÌ„ to her hertes of y e flesshe of y e worlde of the fende Caplm xxiii ANd after this whan thin enmyes see that thou arte so wel wylled that thou arte not angry nor heuy ne wrothe ne moche styred ayenste noo creature for oughte that they maye doo or speke ayenste theâ— but settest thy herte fully for to suffre all that maye falle ease or vnease praysynge or lackynge and that thou wolt charge noo thynge with that that thou myghte kepe thy thoughte and thy desyre hoole to the loue of god thenne are they moche abasshed But thenne woll they assaye the with flaterynge and vayne pleysynge And that is whan they brynge to the syghte of thy soule al thy good dedes vertues and bere vpon the that all men praysen the and speke good of thy holynes and howe all men loue the and worshyppe the for thy holy lyuynge Thus done thyn enmyes that thou sholdest thynke her sayenge soth haue delyte in this vayne Ioye and reste the therin But yf thou do wel thou shalt holde al suche Iangelynge falsed and flaterynge of thyn enmye that profereth the to drynke venym tempered with honye And therfore refuse it and saye thou wol not
felynge of worldely loue and rauysshed in to the preuyte of ghostly loue yeldeth thankynge to hym sayeÌ„ge thus My pryuete to me That is My lorde IhuÌ„ thy preuyte is shewed to me and preuyly hydde fro al louers of the worlde For it is called hydde nanna That may lightlyer be asked than tolde what it is And that our lorde Ihesu behoteth to his louer sayenge thus Dabo sibi manna absconditum quod nemo nouit nisi qui ac cipit That is I shal yeue manna hidde that noo man knoweth but he that takith it This manna is heuenly mete and angels fode as holy wrytte sayth For angels are fully fede and fylled wyth clere syghte in brenuynge loue of oure lorde Ihesu and that is maÌ„na For we mo we aske what it is but not wyte what it is But y e louer of IhuÌ„ is not fylled yet here but he is fedde by a lytyl taastynge of it whyles he is bounden in this bodyly lyfe This tastynge of this manna is a lyfly felynge of gra had thorugh openynge of the ghostly eye And this grace is not an other grace that a chosen soule felyth in the begynnynge of his conuersyon but it is the same and y e selfe grace but it is otherwyse felt and shewed to a soule For why grace wexeth with the soule the soule wexeth with grace And y e more clene y t the soule is ferre departed fro the loue of the worlde the more myghty is the grace more in warde more ghostly shewynge in the preseÌ„ce of our lorde Ihesu so y t the same grace y t torneth hem fyrst too synnes makyth hem begynnynge profytynge by yeftes of vertue exercyse of good werkes maken hem also perfyte And thaâ— grace is called a lyfly felynge of grace for he y â— hath it felyth it wel knoweth well by experyence that he is in grace It is full lyfly tâ— hym for it quyckneth the soule wonderfully makyth it soo hole that it feleth no paynful dysease of the body though it be feble sykly For why then is the body myghtyest moost hole moost restful the soule also without thys grace the soule can not lyue but in payne for it thynkith y t it myght euer kepe it no thynge sholde put it awaye And neuertheles yet it is not so for it passeth awaye ful lyghtly But neuertheles though the souereyne felynge passeth awaye withdrawe the reley fleneth styl kepâ—th the soule in sadnes makyth it for to desyre y e comynge ayen And this is also the waker slepe of the spouse of the whiche holy wrytte sayth thus Ego dormio cormenÌ„ vigilat I slepe my herte wakyth That is I slepe ghostly whan thorugh grace the loue of the worlde is slayne in me and wycked styrynges of flesshly desyres are dede somoche that vnethes I fele hem I am not taryed with hem my herte is made free And then it wakyth for it is sharpe and redy for to loue IhuÌ„ and see hym The more I slepe fro outwarde thynges y e more waker I am in knowynge of Ihesu of In warde thynges I maye not wake to Ihesu but yf I slepe to the worlde And therfore y e grace of the holy ghost sperynge y e flesshly eye dooth the soule slepe fro worldly vanytee and openynge the ghostly eye wakyth in to the syghte of goddys mageste helyd vnder the clowde of his precyous manhede As the gospel saythe of the apostles whan they were with oure lorde Ihesu in his transfyguracyon Fyrste they slepte Et euigilantes videruÌ„t magestatem They wakynge sawe his mageste By slepe of the apostles is vnderstonde deyenge of worldly loue thrugh InspyracioÌ„ of the holy ghost By her walkynge contemplacion of Ihesu Thorugh this slepe the soule is brought in to reste fro noyse of flesshly luste And thrugh walkinge it is reysed vp in to the syghte of Ihesu and gnostâ—ely â—hâ—nges The more that the eyen are spered in this 〈◊〉 slepe fro the aperyte of erthly thynge The sharper is the Inner syghte in louely beholdynge of heuenly fayâ—hede Thys slepynge and this wakynge loue worcheth thorughe the lyght of grace in the soule of the louer of our lorde Ihesu ¶ How specyal grace in beholdynge of our lorde Ihesu withdrawyth soÌ„tyme fro a soule And how a sowle shal haue her in the absâ—ence and presence of IhuÌ„ And how a soule shal desyre that in it is alwaye y e gracyous preseÌ„ce of Ihesu CaplmÌ„ xli SHewe me then a soule that thorugh inspyracyon of grace hath openynge of the ghostly syght in to beholdyng of IhuÌ„ y â— is departed draweÌ„ out fro y e loâ—â— of the worlde so ferforth that it hath puryte pouerte of spyrite ghostly rest In warde scylence pees in conscyence hyghnes of thought onÌ„lynes pryuyte of hert waker slepe of the spouse that hath loste lykyng Ioyes of y e worlde taken with delyte of heueÌ„ly sauour euer threstynge softly shyghynge y â— blessed presence of IhuÌ„ I dare hardly pronounce that this soule brenÌ„eth al in loue shyneth in ghostly lyght worthy for to come to the name to the worshyp of the spowse for it is refourmed in felynge made able redy to contemplacyon Thyse are the tokens of InspyracoÌ„n in openynge of y e ghostly eye For why whan the eye is opened the soule is in ful felynge of al thyse vertues before sayd for that tyme Neuertheles it falleth often tymes that grace withdrawyth in partye for corrupcoÌ„n of mannes freelte suffreth then the soule for to fal in to itself in flesshlyhede as it was beforne And then is the soule in payne in sorowe for it is blynde vnsauery can no good It is weyke vnmyghty encoÌ„bred with the body with al y e bodyly wyttes It seâ—heth desyreth after y e grace of IhuÌ„ ayen it maye not fynde it For holy wryâ— sayth of our lorde thê° PostqmÌ„ vultuÌ„ suuÌ„ absconderit non eÌ„ qui conteÌ„plat euÌ„ That is After whan our lorde IhuÌ„ hath hydde his face there is none that maye beholde hym whan he sheweth hym the soule may not vnsee hym for he is lyght whaÌ„ he hydeth hym it may not see hym for the soule is derke His hydynge is but a subtyl assayenge of the soule His shewynge is a wonder mercyfull goodnes in coÌ„forte of the soule Haue ye no wonder though the felynge of grace be withdrawe somtyme fro a louer of IhuÌ„ For holy wrytte sayth y e same of the spouse that she fareth thus Quesiui et non inueni illuÌ„ vocaui et noÌ„ respondit michi I seched I fouÌ„de hym not I called he answered not That is whan I fall downe to my frelte then grace withdraweth for my fallyng is cause therof not his fleeng But then fele I peyne of my wretchydnes in his absence And therfore I soughte hym by grete desyre of
herte he yaue to me no feble answerynge And then I cryed with al my soule Reuertere dilecte mi Torne ayen thou my loued And yet it semyd as he herde me not The paynful felynge of myself the assaylynge of flesshly loues dredes in this tyme y e wantyng of my ghostly strength is a contynuel cryenge of my soule to Ihesu And neuertheles our lorde makyth straunge comyth not crye I neuer so fast For he is syker ynough of his louer y t he wol not torne ayen to worldly loue fully he may no sauour haue therin therfore abydeth he the lenger But at the last whan he wol he comyth ayen ful of grace of sothfastnes vysyteth the soule y e languyssheth in desyre by syghynges of loue to his presence to wchyth it anoynteth it ful softly with the oyle of gladnes makyth it sodeynly hole fro al pyne and then cryeth the soule to Ihesu in ghostly voys with a glad herte thus Oleum effusum nomen tuum Oyle yshedde is thy name Thy name is Ihesu that is he le Then aslonge as I fele my soule sore syke for synne pyned with y e heuy burden of my body sory and dredynge for perylles and wretchydnes of this lyfe so longe lorde IhuÌ„ thy name is oyle speryd not oyleshed to me But whaÌ„ I fele my souâ—e sodeynly towched with the lyght of thy grace heled softed fro all the fylthe of synne comforted in loue in lyght with ghostly strength gladnes vnspekable then maye I saye with lusty louynge ghostly myghte to the Oyle yshed is thy name IhuÌ„ to me For by the affecte of thy grayous vysytynge I fele wel of thy name the true expownynge y â— thou art IhuÌ„ heele For oonly thy gracyous presence helyth me fro sorowe fro synÌ„e Blessed is y â— soule that is euer fedde in felyng of loue in his preseÌ„ce or is borne vp by desyre to hym in his absence A wyse loâ—er is he wel taught y â— sadly reuereutly hath hym in his presence louely beholdeth hym wythout dyssolute lyghtnes and pacyently easely beryth hym in his absence without venemous dispeyre ouer pynful bytternesse This chaungabilyte of absence presence of IhuÌ„ that a soule felyth is not perfeccyon of the soule ne it is not ayenst the grace of perfeccyon or of contemplacyon but in so moche perfeccyon is the lesse ¶ For the more lettynge y â— a soule hath of itself fro contynuel felynge of grace the lesse is the grace and yet neuertheles is y e grace in itself grace of conteÌ„placyon This chaungabylyte of absence presence falleth as wel in the state of perfeccyon as in state of begynnynge but in a nother maner for ryght as there is dyuersyte of felynge in the presence of grace bytwex thyse two states ryght 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 kepith not the presence of grace is vnkynde to y e vysytyng whether he be in state of begynners or perfyte Neuertheles the more stablenes that there is in grace vnhurâ—e vnbroken the louelyer is the soule and more lyke vnto hym in whom is no chaungabylyte as y e apostles sayth And it is ful â—emely that the spouse be lyke to IhuÌ„ spouse in maners in vertues ful acordynge to hym in stablynes of peâ—fyre loue But y â— falleth seeldom now here but in the specyal spouse For he that perceyueth no chauÌ„gabylyte in felyng of his grace but ylyke hole stable vnbroken vnhurt as hym thynketh he is eytherful perfyte or ful blynde He is perfyte that is sequestyrde fro al flesshly affeccyons comonynge of al creatures and al meanes are broken awaye of corrupcyon of synÌ„e betwyx IhuÌ„ his soule fully ooned to hym with softnes of loue But this is onÌ„ly grace aboue mannys kynde He is ful blynde y t feyneth hym in grace without ghostly felynge of goddys Inspyracyon setteth hymself in a maner of stablynes as he were euer in felyng in worchynge of specyal grace demyng that al is grace that he dooth felyth without within thynkynge that what so euer he do or speke is grace holdyng hymself vnchauÌ„gable in specyallyte of grace If there be ony suche as I hope there be none he is ful blynde in felynge of grace Buâ— then myght thou saye thus that we sholde loue onÌ„ly in trouthe not coueyte ghostly felynges ne rewarde hem yf they come For the apostle sayth Iustê° ex fide viuit That is The ryghtwysman lyueth in trouthe Unto this I say y â— bodyly felynges ben they neuer so comfortable we shal not coueyte ne rewarde moche yf they come But ghostly felynges suche as I spake of yf they come in the maner as I haue sayd before we sholde euer desyre y t are sleenge of al worldly loue openyng of y â— ghostly eye puryte of spiâ—ite pees of coÌ„science al other before sayd We sholde coueyte to fele euer the lyfly Inspyracyon of grace made by y e ghostly presence of IhuÌ„ in our soule yf y t we myght for to haue hym in our syght with reuereÌ„ce and euer fele y e swetnes of his loue by a woÌ„derful homlynes of his presence This sholde be our lyfe our feling in grace after y e mesure of his yefte in whom al 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 cunne lyue For ryghte as the soule is the lyfe of the body ryghte soo is Ihesu 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 â— shal be of these Ilâ—hesu in the blysse of heuen Lo this felynge sholde we desyre for eueryche a soule resonable o wyth for to coueyte with al the myghtes of it nyghyng to IhuÌ„ oonynge to hym thorugh felynge of his gracyous vnseable presence How y â— presence is feled it may better be knowen by experyence than by ony wrytynge for it is the lyfe the loue the myght the lyght the Ioye the reste of a chosen soule And therfore he that hath ones sothfastly feled it maye not forbere it without payne he maye not vndesyre it it is so 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 belynesse fylthe of desyres and fro vayne affeccyon of al creatures in to rest softnes of ghostly loue pryuely perceyuynge y e gracyous presence of Ihesu felably fed wyth sauour of his vnseable blessed face Sothly ne thynge me thynketh No