inperfyte soules hadden that knewe not specyally the pryuyte of the Incarnacyon Ryght soo all chosen soules vnder the newe testamente hathe trouthe in cryste that he is come eyther openly and felyngly and ghostly men and wyse men haue or elles generally as chyldern haue that deyen crystned and other symple and lewde soules haue that arne nourysshed in the bosom of holy chyrche Syth this is sothe thenne thynketh me that thyse men gretly and greuously erren that sayen that Iewes and sarrasyns by kepynge of her owne lawe maye be made saaf though they trowen not in Ihesu cryste as holy chyrche trowyth In as moche as they wene that her owne trouth is good and syker and suffysaunt to her saluacyon And in that trouthe they done as it semyth many good dedes of ryghtwysnesse And perauenture yf they knewe that crysten fayth were better than her owne is they wolde leue her owne and take it therfore that they sholde be saaf Naye it is not ynough soo For cryste god and man is bothe waye and ende And he is medyatour betwyx god man And wythoute hym maye noo soule be reconsyled ne come to the blysse of heuen And therfore they that trowen not in hym that is both god and man maye neuer be saaf ne come to blysse Other men also that louen not cryste nor his passion arne not refourmed in the soule to the lycknesse of hym And thise men arne fals crysten men the whiche arne oute of charytee and lyuen and deyen in dedely synne Thyse men trowen well as it semyth that Ihesu is goddis sone And that his passyon suffysyth to saluacoÌ„n of mannes soule And they trowe also all the other artycles of the fayth But it is an vnshaply trouthe and a dede for they loue hym not ne they chese not the frute of his passyon but they lyen stylle in her synne and in the false loue of this worlde vnto her laste ende And soo they ben not refourmed to the lyckenesse of god but goon to the paynes of helle endelesly as Iewes and sarrasyns done and in to moche more gretter payne than they In as moche as they had the trouthe and kepte it not For that was more trespaas than that they had neuer hadde it Thenne yf thou wolte wyte whyche soules arne refourmed here in this lyffe to the ymage of god thorugh the vertue of his passyon soothly oonly those that trowen in hym and louen him in whiche soules the ymage of god that was thorugh synne forshapen· as it were in to a fowle bestes lyckenes is restored refourmed to the fyrst shape and to the worthynes worshyp that it had in the begynnynge wythoute whiche restorynge and refourmyng shal neuer soule be saaf ne come to blysse ¶ Of two maner of refourmynges of this ymage one in fulnesse a nother in fayth Caplm iiii NOw sayest thou how may this be soth that the ymage of god the whiche is manÌ„es soule might be refourmed here in this lyfe to his lyckenesse in ony creature It semyth naye it myghte not be soo For yf it were refourmed thenne sholde it haue stable mynde clere syghte and clere brennynge loue in god and ghostly thinges euerlastyngly as it had in the beginnynge But that is noo creature as thou trowest liuynge here in this lyfe For as ayenst thyself thou canst wel saye the thynke the full ferre therfro Thy mynde thy reason and the loue of thy soule arne soo moche sette in beholdynge and in loue of erthly thynges that of ghostly thynges thou felyst ryght lytyll Thou felyste noo refourmynge in thyselfe but thou arte so vnbilapped wyth this blacke ymage of synÌ„e for ought that y u maye doo that vpon what syde y u the turne thou felist thiself defoyled spotted wyth flesshly stirynges of this foule ymage other chauÌ„gyng felyst y u none fro flesshlynes in to ghostlines neither in pryue myÈtes of thi soule w c in ne in bodyly felynge wythoute wherfore ye thynken that it myghte not be that this ymage myghte be refourmed Or elles yf it myght be refourmed ThenÌ„e askest thou how it myght be refourmed To this I answere and saye thus There is two manere of refourmyng of the ymage of god whiche is mannes soule One is in fulnesse A nother is in partye Refourmynge in fulnesse maye not be had in this lyfe but it is delayed after this lyfe to the blysse of heuen where mannes sowle shall fully be refourmed not to that state that it had at the fyrste begynnynge by kynde or myghte haue had thorugh grace yf it had stonde hole But it shall be restored to moche more blysse and moche hyer Ioye thorough the grete mercy and the endles goodnesse of god than it shold haue had yf it had neuer fallen For thenne shall the soule receyue the hole and the full felynge of god in all myghtes of it wythoute medelynge of ony other affeccyon And it shall see mankynde in the persone of Ihesu aboue the kynde of aungels onyd to the godhede For thenne shall Ihesu bothe god and man be all in all and oonly he and none other but he as the prophete sayth Dominus solê° exaltabitur in illa die That is our lorde Ihesu in that daye that is euerlastynge daye shall be hyghed oonly and none but he And also the body of man shall thenÌ„e be gloryfyed For it shall receyue fully the ryche dowary of vnde delynes wyth all that longeth therto This shall a soule haue wyth the body and moche more than I can say But that shall be in the blysse of heueÌ„ and not in this lyfe For though it be soo that the passyon of our lorde be cause of all this full refourmynge of mannes soule neuerthelesse it was not his wylle for to graunte this full refourmynge ryght anone after his passyon to all chosen sowles that were lyuynge in tyme of his passyon But he delayed it vnto the laste daye And that was for this skylle Sooth it is that oure lorde Ihesu Cryste of his mercy hath ordeyned a certayn nomber of soules to saluacion whyche nombre was not fulfylled in the tyme of his passyon And therfore it neded that by length of tyme thorugh kyndly generacyon of men it sholde be fulfylled Thenne yf it had soo be that as sone after the dethe of our lorde euery soule that wolde haue trowed in hym sholde by his lyfe haue be blessyd and full refourmed wythout ony other abidynge there wolde noo creature that lyued thenÌ„e haue be that he ne wold haue receyued the faythe for to haue be made blessyd and thenne sholde generacyon haue ceased And soo sholde we that are now chosen soules liuynge and other soules that come after vs not haue ben borne and soo sholde our lorde haue fayled of his nomber But that maye not be And therfore our lorde purueyed moche better for vs in that that he delayed the full refourmyng of mannes soule tyll the laste ende as saynt poul sayth Deo
I haue sayde before For the grounde of it is nede as kyndely huÌ„ger whiche thou shal nedelynges fele and tent therto in tyme and helpe thyself ayenst it by medicyne of mete as thou woldest helpe thiself resonable ayenst a bodily syknes that thou myght more freely serue god bothe bodily ghostly For wyte thou well what man or woman that shall be occupyed ghostly in thoughtes vnskylfull payne or hunger wylfully taken or bodily syknes in the stomake or in the hede or in other partye of the body for the defawte of gode rulyng of hymself by tomoche fastyng or by ony other wyse shall moche lette the spiryte and moche hynder hym fro the knowyng beholdynge of ghostly thynges but yf he haue the more grace For thoughe it be soo that bodily payne either of penaunce or of syknesse or elles bodily occupacyon somtyme letteth not the feruour of loue to god in deuocyon but ofte encreasyth it Neuertheles I hope that it lettith the feruour of loue in contemplacoÌ„n the whyche maye not be hadde ne felyd sadly but in reste of body of soule ¶ What Remedye a man shall vse ayenst defawte made in etynge or drynkyng Caplm lxxvi FOr thy dooâ— thou skylfully that longeth to the and kepe thy bodily kynde vpon reison and suffre god thenne sende what he wyll hele or syknesse take it gladly and grutche not ayeÌ„st god wylfully Do thou as I saye take thy mete as it commyth And ordeyne for it yf nede be vppon reason And take it gladly as for nede But be wel waar of lust that commyth wyth nede â—schewe to moche as well as to lityll And soo whan thou haste done and thenne it commyth to thy mynde the bytynge of conscyence that thou haste eten tomoche And soo thenne begynnest for to tary the and drawe to ouer moche byttyrnesse Lyfte vp the desyre of thyne herte to thy good lorde Ihesu and know thyself for a wretche and a beste and aske hym forgyuenesse and saye that thou wylte amende it and truste of forgyuenesse Leue of thenne and tarye noo lenger wyth all ne stryue not moche as thou woldest destroye it vtterly for it is not worthe for to doo soo Thou shalte neuer brynge it soo abowte but redily ordeyne the redi to some other occupacyon bodily or ghostly after thou felyst the disposyd that thou myghtest more profyte in other vertues as mekenesse and charyte For wyte thou well he that hathe in his desyre in his traueylle none other rewarde to none other thynge but to mekenes and charytee aye cryenge after hem how he myght haue hem he shal in that desyre werchynge folowand after profyte and wexe in all other vertues as in chastyte abstynence and suche other yf he haue but lityll rewarde in hem in a yere more than he sholde wythouten thys desire profyte in seuen yf he stryue wyth glotenye lechery and suche other contynuelly and bete hymselfe wyth scourges eche daye fro morow to euensong tyme ¶ That thorough by desyre and traueyle for mekenesse charytee a man comyth sooner to other vertues than by traueyle in hemself Caplm lxxvii GEte to the thenne mekenes and charytee And yf thou wolte traueyle swynke besily for to haue hem y u shalt haue ynough for to doo in getyng of hem And yf y u may gete hem they shall rule the mesure the full pryuely how thow shalt ete and how thou shalt drynke and socour all thy bodyly nede that there shall noo man wyte it but yf thou wolte that shal not be in perplexite ne in yre ne in anguysshÌ„nes and heuines ne in lustes ne in likynges but in pees of glad coÌ„scieÌ„ce w c a sad restfulnes I speke ferder thaÌ„ I thouÈt to haue spokeÌ„ in this materÌ„ but netheles do yf y u may as I the saye I hope god shal make al wel bi this y t I haue said may y u somdel see in this ymage of synne how moche it letteth the The gospell sayth how Abraham spake to the ryche man that was beryed in hell on this wyse Chaos magnum inter nos vos firmatum est vt hii qui voluÌ„t transire ad vos non possuÌ„t nec huc transmeare There is a grete chaos that it to sayen a thycke derknesse betwene vs the that we mowe not come to the ne thou tyll vs This derke ymage in thy soule and min also maye be called a grete chaos that is a grete derknes for it letteth vs that we mow not come to abraham whiche is Ihesu and it lettyth hym that he woll not come to vs â–ª ¶ Of the derknes of the ymage of synne And what comyth in by the wyndowes therof Caplm lxxviii LIfte vp thy lanterne and see in this ymage fyue wyndowes by the whiche synne comyth in to thy soule as y e prophete sayth Mors ingreditur per fenestras nostras Deth comyth in by our wyndowes Thise wyndowes arn the fyue wittes by the whiche thy soule gooth out fro by hymself sechyth his delyte and his fedynge in erthely thynges ayenst hys owne kynde As by the eye for to see curyous and fayre thynges and soo of other wyttes By the vnskylful vsyng of thise wyttes in to vanyte wilfully thy soule is moche letted fro ghostly wyttes wythin and therfore the behoueth stoppeÌ„ thise wyndowes or spere hem but oonly whan nede asketh for to open hem ¶ That the soule for defawte of knowynge of it self gooth onte by fyue wyndowes to seche outwarde likynge Caplm lxxix ANd that were lityll maystry to the yf thou myghtest ones see thy soule by clere vnderstondyng what it is and how fayr it is in his owne kynde Ne it were that it is soo ouerlayed wyth a blacke mantell of this foule ymage but for y u knowist it not therfore y u leuest the inly sighte of thiself sechest thy mete forth withouteÌ„ as a best vnresonable thê° saith lorde manassyng to a chosen soule in holy writte Si ignoraste o pulcra inter mulieres egredere abi post vestigia greguÌ„ sodalium tuorum et pasce edos tuos Thou fayre amonge wymmen yf thou knowe not thyselfe goo oute and walke after the steppes of the flocke of thy felowes and fede thy gete it is thê° moche for to say Thou soule fayr by kynde made to the lyknesse of god freel as a woman in the body foâ— y e fyrste synne by cause that thou knowest not thyselfe that angels foode sholde be thy delyces wythin Therfore thou goost oute by thy bodily wyttes and sechest thy mete and thy likynge as a beste of the flocke that is as one repreuyd and therewyth thou fedest thy thoughtes and thyn affeccyons whiche arn vnclene as gotes It is a shame to the for to doo soo ¶ That a soule shold not begge without forth but with in of Ihesu that it nedeth Caplm lxxx ANd therfore tourne home ayen in thyself
I be blacke bi cause of my body of synÌ„e as a reproued soule y t is one of the tabernacles of the fende neuertheles I am within full fayr thorugh trouthe good wyll lyke to an angell of heuen For soo sayth he in a nother place Nolite considerare me qd fusca suÌ„ qmÌ„ decolorauit me sol That is Beholde me not that I am swart for the sonne hath defaded me The sonÌ„e makyth a skynne swarte onÌ„ly wythout and not wythin and it betokenith this flesshly lyfe Therfore sayth a chosen soule thê° Repreue me not for I am swart for the swartnesse that I haue is all wythoute of touchyng of berynge of this ymage of synne but it is noo thynge wythin And therfore soothly though it be soo y t a chosen soule reformed in fayth dwelle in this body of sinÌ„e and fele the same flesshly stirynges and vse the same bodily werkes as dooth a tabernacle of cedar soo ferforth that in maÌ„nes dome there sholde noo dyfference be bytwyx that one and that other Neuertheles within in her soules there is a ful grete dyuersite· and in the syghte of god there is ful moche twinnynge But the knowyng of this whiche is one and whiche is other is oonly kepte to god â–ª for it passeth mannes dome manÌ„es felynge and therfore we shall noo man deme as euill for that thynge that maye be vsed bothe euyll well A soule that is not refourmed is take soo fully wyth the loue of the worlde and soo moche ouerlayed wyth the likynge of his flesshe in all his seÌ„sualyte that he chesyth it as a full reste of his herte and in his pryue meanynge he wolde not elles haue but y t he myght euer be syker therof He felith noo lycour of grace stiryng him for to lothe his flesshly lyf ne for to desire heuenly blysse And therfore I may say that he bereth not this ymage of synÌ„e but he is borne of it as a man that were seke and soo weyke that he myghte not bere hymselfe And therfore he is layed in a bedde and borne in a lytere Ryght soo suche a synfull soule is soo weyke and soo vnmyghti for lackyng of grace that he maye neyther meue honde ne fote for to doo ony good dede ne for to ayenstonde by displesyng of wyll the leest stirynge of synne whan it comyth but it falleth downe therto as it were a beest vpon careyne But a soule that is refourmed though he vse his flesshly wyttes and fele flesshly stirynges neuerthelesse he lotheth hem in his herte· for he wolde for noo thynge fully reste in hem but he fleeth the reste as the bitynge of an adder and had leuer haue his rest and the loue of his herte in god yf that he cowde· and somtyme desyreth therto and often grutcheth of the lykynge of this lyfe for loue of the lyfe euerlastynge This soule is not borne in this ymage of synne as a seke man though he fele it but he beryth it For thorugh grace he is made myghty stronge for to suffre and bere his body wyth all the euyll stirynges of it wythoute hurtynge or defoylynge of hymself and that is in asmoche as he loueth hem not ne foloweth hem not· ne seÌ„teth not to hem the whiche arn dedely synnes as a nother dooth This was bodily fulfylled in the gospel of a man that was in the palsye and was soo feble that he myghte not goo and therfore was he layed and borne in a lytere and broughte to our lorde And whan our lorde sawe hym in myscheyf of his gâ—â—odnesse he sayd to hym Surge et tolle grabatum tuuÌ„ et 〈◊〉 in domum tuaÌ„ That is Rise vp and take thy bedde and 〈◊〉 in to thy hous And soo he dyde and was hole And soothly right as this man bare vpon his backe whan he was made hole the bedde that before bare hym Right soo it maye be sayd ghostly that a soule refourmed in fayth berith this ymage of synne the whyche bare hym before And therfore be not adradde tomoche of thy blackenesse that thou haste of beryng of this ymage of synne But as ayenste the shame the dyscoÌ„forte that y u hast of the beholdyng of it and also ayen vpbraydyng that thou felist in thy hert of thy ghostly enmyes whan thei say to the thê° where is thy lord IhuÌ„s what sekest yu. wherÌ„ is y e fairnes that y u spekest of what felist y u ouÈte but blindnes of synne where is that ymage of god that thou sayest is refourmed in the Comforte thiselfe and be faythfull styfly as I haue before sayd And yf thou doo soo thou shalt by this trouth destroye all the temptacyons of thyn enmyes Thus sayde the appostle poul Accipe scutuÌ„ fidei in quo omnia tela hostis nequissima poteris extinguere That is Take to the a shelde of stedfaste trouth thorugh the whiche thou may quenche al the brennyng dartes of thyn enmye ¶ Of thre manere of men of the whiche some ben not refourmed and some ben refourmed oonly in fayth and some in fayth and in felynge Caplm xiii BY this that I haue said maye thou see that after dyuers partyes of the soule arne dyuers states of men Some men arne not refourmed to the lyckenesse of god and some arne refourmed to the lyckenesse of god And some arn refourmed onÌ„ly in fayth and some arne refourmed in fayth and in felynge For thou shalt vnderstonde that a soule hath two partyes That one is called sensualyte and that is flesshly felynge by the fyue outewarde wyttes the whiche is comon to man and to beest Of the whiche sensualyte whan it is vnskilfully and vnordynatly ruled is made the ymage of synne whan it is not ruled after reason for thenne is the sensualyte synÌ„e That other partye is called reason and that is departed in two In the ouer partye in the nether The ouer party is lickened to a man for it sholde be mayster and souereyne and that is propirly the ymage of god For by that oonly the soule knowyth god and louyth hym And the neyther is lyckened to a woman for it sholde be buxum to the ouer partye of reison as woman is buxum to maÌ„ and that lyeth in knowyng and rulynge of erthly thynges for to vse hem discretly after nede for to refuse hem whaÌ„ it is noo nede for to haue euer with it an eye vpwarde to the ouerpartie of reason with drede reuerence for to folow it Now maye I saye y t a soule that lyueth after likynges and the lustes of his flesshe as it were an vnskylfull beest and neyther hath knowyng of god ne desyre to vertues ne to good liuynge But is all blynded in pryde frette wyth enuy ouerlayed wyth couetyse defoyled wyth lecherye and other grete synnes Is not refourmed to y e lyckenesse of god for it lyeth and resteth fully in the ymage of synne that is sensualyte A nother soule that dredeth god
for to desyre god thynke onÌ„ly â—n hym thou maye as it were fyrste aske thyselfe in thyn owne thought whether thou coueyte for to haue ony thyng of this lyfe for loue of itself or for to haue the vse of ony of thy bodily wyttes in ony creature And thenne yf thyn eye answere the thus I wolde see right noughte and thy mouthe I wolde sauour right nought and after thyn eere I wolde here ryght nought thy body I wolde fele right nouÈt And after yf thine herte say I wolde thynke right nought of erthly thynge ne of bodily dede ne I wolde haue affeccoÌ„n fastned flesshly to no creature but oonly in god and to godwarde yf that I cowde And whan they answere all thus to the that is done ful redily yf grace towche the. thenÌ„e art thou entred somwhat into this derkues For though thou fele perceyue gleÌ„tynges proferynges of vayne thoughtes precynge in of flesshly affeccions neuerthelesse thou arte in this profitable derknes yf it be soo that thyn thoughte be not fyxed in hem For suche vayn ymagynacoÌ„ns that falle in the herte vnauisedly trowbleÌ„ this derknes and pyneth the soule somwhat by cause that it wolde be hidde fro hem maye not but they doo not awaye y â— profyte of this derknes for the soule shall by that waye come to restfull myrknes And thenÌ„e is this derknes restful whan the soule is hydde for a tyme fro the paynfull felyng of all suche vayn thoughtê onÌ„ly is rested in desire loÌ„gynge to IhuÌ„ with a ghostly beholdynge of hym as it shall be sayd afterwarde But that lasteth but a whyle hoole Neuerthelesse though it be but a shorte tyme it is full profytable ¶ How that the desyre of Ihesu felt in this lyghtsom derknes sleeth al stirynges of synÌ„e ableth the soule to perceyue ghostly lyghtnynges fro the heuenly Iherusalem that is Ihesu Caplm xxv THenÌ„e sithen this derknesse this nyghte is soo good so restfull though it be shorte that stondeth onÌ„ly in desyre longyng to the loue of IhuÌ„ wyth a blynde thynkyng on hym how good thenÌ„e how blessid is it for to fele his loue for to be illumyned wyth his blessid vnseable present lyghte for to see sothfastnes the whiche lyght a soule receyueth whaÌ„ the nyghte passith the daye spryngeth This I hope was the nyighte that the prophete meaned whan he said My soule hath desired the in y â— nyghte As I haue before sayd it is moche better to be hydde in this derke nyghte fro beholdyng of the worlde though it were paynful than for to be oute in fals lykyng of this worlde y t semyth soo shinyng soo coÌ„fortable to hem that are blynde in knowynge of ghostly lyghte For whan y u arte in this derknes thou arte moche nerer Ihrlm than whan thou art in the myddes of the fals lyght Therfore applye thine hert fully to the stiryng of grace vse for to woon in this derknes and by oft assayeng to be homly therin it shal be so â—â—e made restfull to the And the true lyghte of ghostly knowynge shall sprynge to the. not all at ones but pryuely by lityll bi lityll as the prophete sayth HabitaÌ„tibus in regione vmbre mortis lux orta est eis That is To dwellynge in the countree of shadowe of dethe lighte was sprongen That is Lighte of grace sprongen and shall sprynge to all theym that can wonne in the shadowe of dethe that is in this derkenesse that is lyke to dethe For as deth sleeth a lyuyng body all flesshly felinges of it right so desyre to the loue of IhuÌ„ felyd in this derkes sleeth al synnes all flesshly affeccoÌ„ns and all vnclene thoughtes for the tyme And thenne nyghest thou faste to Ihrlm Thou arte not there yet but by smalle sodein lyghtynges that glidyrth oute of smale caues fro that cytee shall thou mowe see it fro ferre or that thou come therto For wyte thou well though y t thy soule be in this restfull derknesse wythout troublynge of worldly vanytees it is not yet clothed all in lyghte ne torned all in to fyre of loue But it felyth well that there is soÌ„what aboue itself that it knowith not ne hath not yet but wold haue it brenÌ„yngly yerneth it And that is nought elles but y e syighte of Ihrlm wythout forth the whiche is lyke to a cytee y t the prophete Ezechyell sawe in his visyons He sayth that he sawe a cyte sette vpon an hylle heldinge to the southe that to his syghte whan it was moten was nomore of lengthe of brede than a reede that is vi cubytes a palme of length But assone as he was broughte in to the cyte lokyd aboute hym thenÌ„e thoughte hym that it was wonder moche For he saw many halles chambres bothe open pryuee He sawe gates porches outwarde Inwarde and moche more byldynge thaÌ„ I saye now on length on brede many huÌ„dred cubites TheÌ„ne was this wonder to hym how this cyte wythin was thus longe so large that so lityll to his sighte was whan he was without This cyte betokeneth the perfite loue of god sett in the hylle of conteÌ„placoÌ„n the whiche vnto the syghte of a soule that wythout the felynge of it traueyleth in the desyre towarde semyth somwhat but it semyth but a lityll thynge noo more than a reede that is vi cubytes a palme of length By vi cubites are vndstonde the perfeccoÌ„n of manÌ„es werke And by the palme a lityll to wchynge of conteÌ„placoÌ„n He seeth wel that there is suche a thynge that passeth the deserte of all the worchynge of man a lityll as the palme passeth the vi cubytes but he seeth not within what it is neuertheles yf he may come wythin the cyte of conteÌ„placoÌ„n thenne seeth he moche more than he sawe fyrste ¶ How a man shall knowe fals IllumynacoÌ„ns feyned by y e fende fro the true lyght of knowyng that comyth out of IhuÌ„ and by what tokens Caplm xxvi BVt now bewaar of the mydday fende that feyneth lyghte as it came out of Ihrlm and is not soo For the tende seeth that our lorde IhuÌ„ shewyth lyghte to his louers of so the fastnes therfore in deceyuyng of hem that are vnwyse he shewyth a lyghte that is not true vnder colour of a true lyghte and deceyueth hem Neuertheles how a soule maye knowe the lyghte of sothfastnes whan it shyneth from god whan it is feyned thrugh the enmye shall I saye as me thynketh by an example of the fyrmament Somtyme the fyrmamente shewyth a lyght fro the sonÌ„e semyth the sonne is not And somtyme shewyth the true sonÌ„e truely A knowynge of that one from that other is this The feyned sonne shewyth hym not but bitwix two blacke reyny clowdes ThenÌ„e by cause y e sonne is nere there shyneth out fro the clowdes a lyghte as it were a sonÌ„e
maner of Ioye likyng but in y e crosse and in the passyon of our lorde Ihesu cryste And neuertheles afterwarde he sayd thus Predicamus vobis xpÌ„m dei virtutem dei sapienciaÌ„ As who saith Fyrst I prechyd of the manhede the passion of cryste Now I preche to you of the godhede As thus That cryst is the myghte of god and the endles wysdom of god ¶ That the meditacyon of the passion of cryst is wythdrawen fro hem that it is yeuen to oft sythes for dyuers causes Caplm xxxvi THis maner of meditacoÌ„n a man hath not alway whaÌ„ he wolde but whan our lorde wyll yeue it Vnto some men and wymmen he yeuyth it all theyr lyfe tyme by sythes whan he vysyteth hem As some men arne soo tender in her affeccyon that whan they here men speke or elles that they thynken of his precyous passyon her hertes melten in deuocion and arne fedde and comforted ayenst all maner temptacyons of the enmye And that is a grete yeft of god To some men he yeueth it fyrst plenteuously and afterwarde he wyth draweth it for dyuerse causes Other yf a man wexe prowde of it in his owne syght or for some other synne by the whiche he makith hymselfe vnable for to receyue the grace Or elles our lorde wythdrawyth it all other deuocyons somtyme fro a man or a woman for he wyll suffre hym to be assayd by temptacyons of his enmye And soo wyll he dyspose a man for to knowe and fele hymself more ghostly For he sayd soo hymself to his discyples â—xpedit vobis vt ego vadam Si enim noÌ„ abiero peraclitus non veniet ad vos It is spedefull to you that I goo fro you bodily For yf I goo not the holy ghost maye not come to you For as loÌ„ge as he was wyth hem they loued hym moche but it was flesshly in hys manhede And therfore it was spedefull to hem that he shold wythdrawe the bodily fourme fro her sight that the holy goost myghte come to hem and teche hem for to loue hym and knowe hym more ghostly as he dide on the day of pentecost Ryght soo it is spedefull to some that our lorde wythdrawe a lityl the bodily and the flesshly liknes fro theye of the soule that the herte myghte be sette and fyxed more besily in ghostly desyre and sekyng of his godhede ¶ Of dyuers temptacoÌ„ns of the fende Caplm xxxvii NEuertheles it behouith a man to suffre many temptacions fyrst And thyse temptacyoÌ„s fallen oftsythes to some men wymmen after whan comforte is wythdrawen vpon dyuers maners by malice of the enmye As thus whan the deuyll perceyueth deuocyon moche wythdrawen that the soule is lefte as it were nakyd for a tyme thenne sendeth he to some men temptacoÌ„ns of lechery of glotenye soo hote so brennyng that hem shall thynke that they felyd neuer none soo greuous in all her lyfe tyme before whan they yaaf hem moost to synne In soo moche that they shal thynke it impossyble for to stonde longe and suffre that they ne shall nedes falle but they haue helpe And therfore haue they thenne moche sorowe both for lackyng of comforte and deuocoÌ„n whyche they were wonte to haue And they haue moche drede of fallyng fro god by suche open synnes And all this werkyth the deuyll at the suffraunce of god for to doon hem forthynke her good pourpoos and tourne ayen to synne as they were wonte to doo But who soo wyll abyde awhyle and suffer a lityll payne and not tourne agayne to synne for noo thyng the honde of our lorde is full nere and helpyth ryght soone For he kepyth hym full sykerly and the man wote not how as the prophete dauid saith in the persone of our lorde Cum ipÌ„o sum in tribulacoÌ„ne eripiam euÌ„ glorificabo eum I am wyth hym in his trybulacoÌ„n and in temptacyon I shall delyuer hym and I shall make hym gloryous in my blysse Some men he tempteth by ghostly synÌ„es malicyously as bi mystrowyng of the fayth or of the sacrament of our lordis blessyd body Also of despeyr or of blasphemie in our lord or oni of his sayntes or lothynge of her lyfe or bitternes or vnskylfull heuynes or of tomoche drede of hemself and of her bodi yf they put hem holy to goddis seruyse Some men he tempteth also and namly solitary men wymmen by dredes and vglynes and quakynges and shakynges eyther apperynge to hem in bodily lyknes or elles in ymagyning slepynge wakyng And taryeth hem soo that vnneth maye they haue ony rest And also on many other wyses he tempteth moo than I can or maye saye ¶ Of dyuers remedyes ayenst temptacoÌ„ns of the fende Caplm xxxviii Emedie to suche men wymmen that arn thus traueyled or ony otherwyse may be this Fyrst that they wyll put all her trust in our lorde IhuÌ„ cryst and bryng to mynde often his passioÌ„ and the peynes that he suffred for vs and that they thenne trowe stedfastly that all sorowes traueyle that they suffre in suche temptacyons whiche to an vncunnyng man semyth a forsakyng of god That it is noo repreuyng ne noo forsakynge but assayenge for her better Eyther for clensyng of her synnes before doon or for grete encreasynge of her mede disposyng to moche grace yf they wyll suffre a whyle and stonde fast that they torne not ayen wylfully to synne A nother remedye is that they drede not ne charge not as for a synne ne sette not at herte suche malicyous stirynges of dispeyre or of blasphemye or of the sacrament or ony suche other that were vgly for to here For the felynge of thyse temptacioÌ„s fyleth the soule no more than yf they herde an houÌ„de berke or a I lee byte They tarieÌ„ the soule but they apeyre not the soule yf a man wyll dispyse hem and set hem at noughte For it is not good for to stryue wyth hem for to put heÌ„ out by maystry For the more that they stryue wyth suche thoughtes the more they cleue to hem And therfore they shallen as moche as they maye drawe out the thought fro hem and sett it to some other ocupacoÌ„n And yet yf they wyll euer hange vpon hem thenne it is gode to hem that they be not angri ne heuy to fele hem but wyth a good truste in god bere hem as it were a bodily payne a scourge of our lorde for clensynge of her synnes as longe as he wyll for his loue as he was scourged bare the crosse for her loue And ouer this it is good to hem for to shew her hertes to some wyse man in the begynnyng before they ben roted in the hert and that they leue her owne wytte and folowe the counseyle of hym And that they shewe hem not lyghtly to none vncunnyng or worldly man whiche neuer felt suche temptacoÌ„ns For they myghte lyghtly brynge a symple sole in to dispeyre by
his persone comforteth al soules that thorugh grace arn refourmed in faythe that they sholden not tomoche drede the bourden of thys ymage wyth the vnskilfull stirynges therof yf it soo be they sente not wylfully therto Neuerthelesse in this poynte many soules that arne refourmed in trouthe arne oft tymes moche tormented trowbled in vayn as thus Whan they haue felte flesshly stirynges of pryde or enuye· of couetyse or lechery or of ony other hede synÌ„e they wote not somtyme whether they sente therto or noo that is noo grete wond For in tyme of temptacoÌ„n a freel maÌ„nis thought is soo trowbled soo ouer layed that he hath noo clere syght ne fredom of hymself but is takeÌ„ ofte wyth likyng vnwarly gooth forth a grete whyle or thenÌ„e he perceyue it And therfore falleÌ„ some in dowte dwere whed they synÌ„ed in tyme of temptacyon or noo As ayenst this poynt I saye as me thynke that a soule maye haue assayeng in this manere whed that he assente or noo If it be soo that a man is stired to ony maner of synne and the likinge is soo grete in his flesshly felyng that it trowblith his reason as it were wyth maistry ocupyeth the affeccoÌ„n of y e soule neuertheles he kepyth hym that he foloweth not in dede 〈◊〉 he wold not yf he myght but is rather paynfull to him for 〈◊〉 fele the likyng of that synÌ„e fayne he wolde put it awaye 〈◊〉 he myght And thenÌ„e whan y e stiryng is ouerpased he is glad wel payed that he is delyuerde of it by this assay may he wyte that were the likyng neuer soo grete in the flesshly felyng that he assented not ne synÌ„ed not namly dedely Neuertheles â— remedie there is siker to suche a symple soule that is 〈◊〉 in itself can not helpe it y e he be not to bolde in himself 〈◊〉 wening y t suche fleshly stiryng w t likyng are no sinÌ„es 〈◊〉 he myÈt so falle into rechelesnes into fals sikernes· Ne 〈◊〉 y t he be not to dredful ne to symple in witte for to deme 〈◊〉 al as dedely synÌ„es nor as grete venyals for nother is soth but y t he holde heÌ„ all as synÌ„es wretchidnes of hymself that he haue sorow for heÌ„ be not to besy for to deme heÌ„ nother dede li ne veniall But yf his coÌ„science be gretly greued that he haastly goo shewe to his confessour in generall or in specyall suche stirynges namly euery stiryng that begynÌ„eth to festen ony rote in the herte moost ocupieth it for to drawe it downe to synne worldly vanytee And thenne whan he is thus shryuen generally or specyally trow thenÌ„e stedfastly that they ben foryeuen dispute nomore aboute hem that arn passed foryeuen whether they were dedely or venyall But that he be more besye to kepe hym better ayenst hem that arn comynge And yf he doo thus thenÌ„e maye he come to reste in coÌ„scyence But thenÌ„e some arn so flesshly so vncuÌ„nyng that they wolde fele or see or here her foryeuenes of her synÌ„es as openly as they myght fele see a bodily thing And for asmoche as thei fele it not soo therfore they falle ofte in suche weeres and doubtes of hemself neuer maye come to reste and in that arn they vnwise for fayth gooth before felyng Our lord said to a man that was in the palsey whaÌ„ he helyd hym thus CoÌ„fide fili remittuÌ„t tibi pccaÌ„ tua That is Sone trowe stedfastly thy synÌ„es arn foryeuen y e He sayd not to hym see or fele how thy synÌ„es arn foryeue the for the foryeuenes of synÌ„es is doon ghostly vnseable thorugh the grace of y e holy ghost but trow it Ryght on the same wyse euery man that wyll come to reste in conscyence hym behouith fyrste yf he doo that in hym is trowe wythout ghostly felyng foryeuenes of his synÌ„es And yf he fyrste trowe it he shall afterwarde thorugh grace fele it vnderstonde it that it is soo Thus sayd the apostle Nisi crederitis noÌ„ intelligetis That is But yf ye fyrst trowe ye may not vndstonde Trouth gooth before vnderstoÌ„dyng comyth after the whiche vnderstondyng that I calle the lyght of god yf it be gracyous a soule maye not haue but thorough grete clenÌ„esse as our lorde sayth Beati muÌ„do corde qmÌ„ ipÌ„i deuÌ„ vide buÌ„t Blessyd be clene of herte for they shall see god not with her flesshly eye but wyth the Inner eye that is vnderstonding cleÌ„sed lyghted thoruhÌ„ grace of the holy ghost for to fee soth fastnes y t whiche clenÌ„es a soule maye not fele but yf he haue stable trouth goyng beforÌ„ as thapostle saith Fide muÌ„daÌ„s corda eorum That is our lorde cleÌ„seth y e hertes of his choseÌ„ thoruhÌ„ fayth therfore it is nedfull y t a soule trow fyrst y e reformyng of himself made thorugh the sacramente of penaunce thouhÌ„ he see it not and that he dispose hymself fully for to lyue rightfully vertuously as his trouth askyth soo that he may after come to syghte to the refourmyng in felynge ¶ That this ymage is bothe fayr fowle whyles it is in this lyfe here though it be refourmed And of dyuersyte of felynges pryuely had betwene thise soules that ben refourmed and other that ben not Caplm xii FAyr is maÌ„nes soule and fowle is a maÌ„nes soule Fayr in as moche as it is refourmed in fayth to the lickenes of god But it is foule in asmoche as it is medled wyth flesshly felynges vnskylfull stirynges of this fowle ymage of synne Fowle wythout as it were a beest fair wythin lyke to an angell Fowle in felynge of the sensualyte fayr in trouth of the reason Foule for the flesshly appetyte fayr for the good wyll Thus fayr thus foule is a chosen soule sayeng holy wrytte thus Nigra suÌ„ sed formosa filie Ierlm sicut tabernacula cedar et sicut pellis salomonis That is I am blacke but I am fayr shaply ye doughter of Ierlm as the tabernacles of cedar as the skynÌ„e of salomon That is ye angels of heueÌ„ that arn doughters of the hye Ierlm wonder not on 〈◊〉 ne dispyce me not for my blacke shadowe For though I 〈◊〉 blacke wythout by cause of my flesshly kynde as is a tabernacle of cedar Neuertheles I am full fayr wythin as the skynÌ„e of salomon for I am refourmed to the lyckenes of god By cedar is vnderstonde a reproued soule the whiche is a tabernacle of the deuyll By salomon is vnderstonde our lorde Ihesu For he is pees and peasyble By the skynne of salomon is vnderstonde a blessyd angell in whom oure lorde dwellyth And is hydde as is the lyfe hydde in the skynne of a quycke body And therfore is an aungell lyckened to a skynne Thenne maye a chosen soule wyth meke truste in god gladenes of herte saye thus Though
perfyte loue the whiche grace may not rest fully but on meke soules that ben full of the drede of god Therfore maye I saye he that hath noo mekenes ne dooth his besynes maye not come to this reformyng in felyng He hath not ful mekenes that can not fele of hymselfe sothfastly as he is As thus He that dooth all the good dedes that he can as in fastynge wakyng weryng of the heyre all other suffryng of bodyly penauÌ„ce or dooth all the outwarde werkes of mercy to hys eueÌ„crysten or elles Inwarde as prayenge wepynge sighyng thynkyng yf he reste euer in hem lene somoche to hem and rewardeth hem so gretly in his owne syghte y t he presumyth of his owne desertes and thynketh hymself euer ryche good holy vertuous sothly aslong as he felyth thus he is not meke ynough Ne though he say or thynke that all that he dooth is of goddis yeft not of himself he is not yet meke ynough for he maye not make hymself yet naked of all his good dedes ne make him poore sothfastly in spiryte ne fele hymself noughte as he is And sothly vntyll a soule can fele ably thorugh grace noughte hymself and baren hym from all the good dedes that he dooth thorugh beholdynge of sothefastnes of Ihesu he is not perfytly meke For what is mekenesse but so the fastnesse Soothly noughte elles And therfore he that thorugh grace maye see Ihesu howe that he dooth alle And hymself dooth ryght nought but suffreth IhÌ„u worche in him what hym likyth he is meke But this is ful harde as it were Impossyble vnresonable to a man that worcheth alle by manÌ„es reason and seeth noo ferder for to doo many good dedes thenne for to arrette all to IhuÌ„ and sette hymself at nought Neuertheles who soo myghte haue a ghostly syghte of sothfastnes hym sholde thynke it full true and full resonable for to doo soo And sothly he that hath this syghte shall neuer doo the lesse but he shall be styred for to traueyle bodily ghostly moche the more and with the better wyll And this may be one cause why some men peraueÌ„ture swynke swete pyne her wretched body with outragyous penauÌ„ce all her lyf tyme and are euer sayeÌ„g orysons sawters and many other dedes and yet maye they not come to the ghostly felynge of the loue of god as it semyth that some done in shorte tyme with lesse payne for they haue not that mekenes that I spake of Also on that other syde I saye he that dooth not his besynesse that thynketh thus wherto sholde I traueyle wherto sholde I praye or thynke wake or faste or ony other bodily penaunce doo for to come to suche grace sythen it may not be goten 〈◊〉 had but onÌ„ly of the free yefte of IhÌ„u Therfore I woll abyâ—â— in flesshlines as I am and ryght nought do of suche werkes â–ª bodily ne ghostly vntyll he yeue it For yf he woll yeue it he askyth noo worchyng of me what so that I doo how lityll that I doo I shall haue it And yf he woll not yeue it traueylâ— I neuer so faste therfore I gete it neuer the sooner He that sayth thê° may not come to this refourmyng for he drawyth hiÌ„ self wylfully to ydlenes of flessheed vnableth him to the yefte of grace in asmoche as he putteth fro hym both Inwarde werkyng y t stoÌ„dith in lastynge desyre in loÌ„gyng to IhuÌ„ outwarde werkyng by traueyle of his body in outwarde dedes so may he not haue it therfore I say he y t hath no true mekenes ne ful hertly besynes other inward onÌ„ly by grete feruour lastyng desyre and besy prayer and thoughte in god or elles bothe Inwarde outwarde may he not come to this ghostly refourmynge of his ymage ¶ An entree how a soule shall haue her in menynge worchinge that woll come to this refourmyng by ensample of a pilgryme goynge to Iherlm And of two maner of mekenes Caplm xxi NEuertheles for thou coueytest for to haue some maner worchyng by the whiche thou myghte the rather nygheÌ„ to that refourmyng I shall saye as me thynketh by the grace of our lorde Ihesu the shortest the redyest helpe that I know in this werchyng And how that shall be I shall telle y t by an ensaÌ„ple of a good pylgryme vpon this wyse There was a maÌ„ that wolde goo to Ihrlm And for he knew not the waye he came to a nother man that he hoped knewe the waye better thyder and asked wheder he myght come to that cyte that other man sayd to hym that he myghte not come thyd wythout grete dysease moche traueylle For the waye is longe 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 many sere wayes as it semyth ledyng thydwarde But men aldaye are slayne dispoylled and maye not come to that place that they coueyten Neuertheles there is one waye the whiche who soo taketh it and holdeth it he wolle vndertake that he shold come to that cytee of Ierusalem and he sholde neuer lese his lyffe ne be slayne ne deye for defawte He sholde ofte be robbed and euyll bete and suffre moche disese in the gooynge but his lyfe sholde be saaf ThenÌ„e sayd the pylgryme So that I maye haue my lyfe saaf come to that place that I coueyte to I charge not what myscheyff I suffre in goynge And therfore saye me what thou wolt and sothly I behote the for to doo after the. That other man answereth sayth thus Lo I sette the in the ryght waye This is y e way And that thou kepe the lernynge that I teche the what soo y u herest seest or felyst that sholde lette the in the waye abyde not with it wyllfully tare not for it restfully beholde it not lyke it not drede it not but euer goo forth in thy waye thynke y t thou woldest be at Ihrlm for that thou coueytest that thou desyrest nought elles but that And yf men robbe the dispoyll the bete the scorne the despyse the stryue not ayen yf thou wolte haue thy lyfe but holde the wyth the harme that y u hast â–ª goo forth as nought were that thou take noo more harme And also yf men woll tarye the wyth tales fede the wyth lesynges for to drawe y t to myrthes for to leue thy pylgrymage make a deef ere answere not ayen and saye nought elles but that thou woldest be at Ihrlm And yf men profer the yeftes wol make the ryche wyth wordly good tente not to heÌ„ thinke euer on Ihrlm And yf thou woll holde this waye do that I haue sayd I vndertake thy lyfe y t thou shalt not be slayne but thou shalt come to that place that thou coueytest to Ghostly to our purpoos Ihrlm is asmoche for to saye as