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
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 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
vppe thy frende whyche is Ihesu by deuoute prayer and meditacoÌ„n Here hast thou herde the membres of this ymage ¶ Wherof the ymage of Ihesu is made and wherof the ymage of synne and how we ben passyng forthe in the ymage of synne Caplm lxxxvi THis is not the ymage of Ihesu but it is liker an ymage of the deuyll For the ymage of Ihesu is made of vertues wyth mekenes perfyte loue charyte but this is of false flesshly loue to thyself wyth al thyse membres festuyd therto This ymage berest thou euery man what that he be vntyll by grace of Ihesu it be somdele destroyed broken downe Thus it semyth that dauyd sayth in the sawter boke VeruÌ„p tamen in ymagine pertransit homo sed et frustra conturbat This is for to saye Though it be soo that a man were made in the begynÌ„yng to the ymage of god stable stedfast neuerthelesse by cause of synÌ„e he forthpassith liuyng in this worlde in this ymage of synne· bi the whiche he is vnstable trowbled in vayne Also saynt poul spekyth of this ymage thus Sicut portauimê° ymagineÌ„ terreni hominis sic portemê° ymagineÌ„ celestis That is to saye If we wol come to the loue of god as we haue here before borne y e ymage of the erthly maÌ„ fyrst adam that is the ymage of synÌ„e Right soo now lete vs bere the ymage of the heuenly man Ihesu whiche is the ymage of vertues ¶ How we sholde crucifye this ymage of synne and quycken the ymage of Ihesu Caplm lxxxvii WHat shall thou thenÌ„e doo wyth this ymage I answere the by a worde y u the Iewes sayd to pylat of cryste Crucifige euÌ„ Take thou this body of synne doo hym on y e crosse That is for to saye Breke down this ymage slee the false loue of synne in thyself as cristis body was slayne for our synne our trespaas Right soo the behouyth yf thou wolte be like to cryste slee thy bodily likynge and flesshely lustes in thyselfe Thus sayd saynt poul Qui autem cristi sunt cameÌ„ suam crucifixerunt cum viciis concupiscenciis Thise that arn cristis folowers hath crucifyed and slayne her flesshe that is the ymage of synne wyth all the lustes the vnskylfull lykynges of it Slee thenne and breke downe pryde and set vp mekenesse Also breke downe yre enuye and reyse vp loue charyte to thyn euen crysten Also in stede of couetyse pouertee in spiryte In stede of accidye feruour in deuocyon wyth glad redynes to all good dedes And in the stede of glotenye lecherye sobirte chastyte in body in soule This coÌ„sydered saynte poul whan he said thus Deponentes veterem homineÌ„ cuÌ„ suis actibus qui corruÌ„pitur scdm desideria erroris et induite nouuÌ„ homineÌ„ qui scdm deum creatus est in sanctitate iusticia ye shall put down the olde man that is the ymage of sinne of the olde adam wyth all his membres for he is rotin in desyres of errour and ye shal shape you clothe you in a new man whiche is the ymage of god by holynes ryghtwysnes and ful hede of vertues who shall helpe the. breke down this ymage Sothly thy lorde Ihesu In the vertue in the name of hym shall thou breke downe this mawmente of synne Praye hym besily and desyre and he shall helpe the ¶ What profyte comyth of kepyng of the herte And how moche the soule is what it louyth Caplm lxxxviii GAder thenne thyn herte togyder and doo after the couÌ„seyl of the wyse man whan he sayth thê° OmÌ„i custodia serua cor tuuÌ„ qmÌ„ ex ipÌ„o vita procedit with all thy besynes kepe thyn herte· for oute of it comyth lyfe And that is soth whan it is well kepte For thenne wyse thoughtes clene affeccyons and brennyng desyres of vertues of charyte and of the blisse of heuen comen oute of it and makith the soule to lyue a blessed lyf Also on the contrary wyse yf it be not kepte thenne as our lorde sayth in the gospel De corde exiuÌ„t cogitaciones male que coinquinant hominem Euyll thoughtes and vnclene affeccyons comen oute of the herte the whiche defoulen man as oure lorde sayth They eyther benymme the lyfe of the soule by dedely synne Or elles they feble the soule and maken it syke yf they ben venyall For what is a man but his thoughtes and his loues Thyse maken a man oonly good or badde As moche as thou louest god and thyn euen crysten and knowyst hym soo moche is thy soule And yf thou lityll loue hym lityll is thy soule yf thou nouhgt loue hym nougte is thy soule It is noughte as for good but it is moche as for synÌ„e And yf thou wylt wyte what thou louest loke where vpon thou thynkest For where the loue is there is the eye and where the likynge is there is moost the herte thynkynge If thou loue moche god the likyth for to thynke moche vpon hym And yf thou loue lityll thenne lityll thou thynkest vpon hym Rule well thy thoughtes and thyn affeccoÌ„ns and thenne arte thou vertuous ¶ How the ymage of synne shall be broken downe Caplm lxxxix BEgynne thenne on and breke this ymage whan thou hast Inwardely bethoughte the of thyselfe and of thy wretchydnesse as I haue sayd how prowde how vayne and how enuyous how malencolyous how couetous how flesshly and how full of corrupcyon Also how lityll knowyng felyng or sauour thou haast of god and of ghostly thynges How wyse how quicke and how moche sauour thou hast in erthly thynges And shortly that the thynketh the also full of synne as the hyde is full of flesshe Be thou not to moche adradde though thou thynke soo of thyselfe And whan thou hast doon thus lyft vp thenne the desyre of thy herte to thy lorde Ihesu and praye hym of helpe Erye to hym by grete desyres and syghinges that he wyll helpe the to bere this grete bourden of this ymage or elles that he wyll breke it Thynke also suche a shame it is for the to be fedde wyth swynes mete of flesshly sauours that sholdest fele a ghostly sauour of heueÌ„ly Ioye If thou doo thus thenne begynnest thou for to aryse ayenste the hole grounde of synne in the as I haue sayd And it maye soo be that thou shalt fele payn and sorow for thou shalt vnderstonde that there maye noo soule lyue wythout grete payne but yf he haue reste and delyte eyther in his creatour or in a creature Thenne whan thou rysest ayenst thyself by a feruente desyre for to fele of thy lorde Ihesu and for to draew out thy loue fro al bodyly thynges and fro reste in thy bodily felynge in soo moche that thou arte encombred of thiselfe And the thynketh that all creatures ryseÌ„ ayenst the and all thynges whiche thou haddest delyte in before tourneth
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
synned anone his Inner eye was sperred ghostly lyghte wythdrawe and his vtter eyen were opened and he felte saw a newe light of flesshly likyng worldly loue that he sawe not before And so sawe he a newe day but this was an euyll daye For this was it that Iob waryed whan he sayd thus Pereat dies in qua natê° suÌ„ That is PerysshÌ„ the daye in the whiche I was borne He waryed not the daye rennynge in the yere that god made but he waryed this daye that man made that is the coÌ„cupiscens the loue of this worlde in the whiche he was borne though he felyd it not· ThenÌ„e this day this lyght he asked of god that it sholde perisshÌ„ noo lenger laste But the euerlastynge loue of IhuÌ„ is a true daye a blessyd lyght For god is bothe loue lyght and he is euerlastyng as saynt IohÌ„n sayth Qui diligit deuÌ„ manet in lumine That is He that loueth god dwellyth in the lyght Than what man perceyueth seeth the loue of this worlde fals faylinge and for that he woll forsake it seke the loue of IhuÌ„ He maye not assone fele the loue of hym but he must abyde awhyle in the nyghte for he may not sodenly come fro that one lyght to that other that is fro the loue of the worlâ—â— to perfyte loue of god This nyght is nought elles but a forberynge and a wythdrawyng of the thoughte and of the soule fro erthly thynges by grete desyre yernyng for to loue and see and fele IhuÌ„ ghostly thynges This is the nyghte For ryghte as the nyghte is derke and euer hydynge from all bodily creature and a restynges of all bodily dedes Right soo a man that settyth hym fully for to thynke on Iesu and for to desyre only the loue of hym is besye for to hide his thoughte fro vayne beholdynge and perceyuynge and his affeccyon fro flesshly lykynge and louynge of alle bodily creatures Soo that his thoughte may be made free and not subgett ne his affeccyon bounde ne pyned ne troubled in noo thynge lower or woors than hymselfe And yf he maye doo soo thenÌ„e it is nyghte wyth hym for thenÌ„e he is in derknesse But this is a good nyghte a lighte derknesse for it is a stoppynge out of the fals loue of this worlde and it is a nyghing of the true day And soothly the derker that this nyghte is the nerer is the true daye of the loue of IhuÌ„ For the more that y e soule maye thrugh longyng to god be hydde fro noyse dynÌ„e of flesshli affeccoÌ„ns vnclene thoughtes the nerer is it for to fele the lighte of the loue of hym for it is euen at it Thus semyth it the prophete meaned whan he said thus Cum in te nebris sedeo dnÌ„s lux mea est That is whan I sitte in derknes our lorde is my lyghte That is whan my soule is hydde fro all stirynges of synne as it were in slepe thenÌ„e is our lorde my lyghte for thenne nygheth he of his grace for to shewe me of his lyghte Neuertheles this nyghte is somtyme paynfull fyrste whan a maÌ„ is moche fowle and is not thrugh grace vsed to be often in this derknes but wolde fayne haue it and therfore he settyth his thought his desyre to godwarde asmoche as he maye he wolde not fele ne thinke but onÌ„ly of hym and by cause that he maye not lyghtly haue it therfore it is paynfull For the custome the homelynes that he hath had wyth synÌ„es beforÌ„ of the worlde of flesshly affeccoÌ„ns erthly thynges and his flesshly dedes prees so vpon hym and euer smyte in by maystry drawe downe all y e soule so hem that he may not well be hidde fro hem assone as he wolde Therfore this derkenes is paynfull to him and namly whaÌ„ grace towchith not habuÌ„dantly Neuertheles yf it be so wyth the. be not to heuy ne stryue not moche as though thou woldest thrugh maystry put hem oute of thy thoughte for thou maye not doo soo but abyde grace suffre easely and breke not thyself tomoche And slyely yf thou maye drawe thy desyre and thy ghostly beholdyng to IhuÌ„ as yf thou woldest not charge hem For wete thou well whan thou woldest desire Ihesu and oonly thynke on him and thou may not freely for precyng in of suche worldly thoughtes sothly thou art outwarde of the fals day and thou art entryng in to this derkenes But thy derkenes is not restfull by cause of disease vncuÌ„nynge and vnclenÌ„es of thy self And therfore vse it ofte it shal by processe thrugh felynge of grace be more easy and more restful to the And that is whan thy soule thrugh grace is made soo free 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 thus that a soule may thrugh grace be gadred into itself freely hooly and not be driuen ayenst the wyll ne drawen downe by maystry for to thynke or lyke or loue with cleuynge of affeccoÌ„n to ony synÌ„e or vaynly ony erthly thynge thenne thynketh the soule noughte For thenÌ„e thynkith it of none erthly thynge cleuyngly This is a ryche noughte And this nought this nyght is a grete ease for the soule that desyreth the loue of Ihesu It is in ease as for thoughte of ony eâ—â—dely thynge neuertheles it is full besy for to thynke on hym What thynge thenÌ„e makyth this derkenes Sothly noughte elles but a gracyous desyre for to haue the loue of IhuÌ„ For y t desyre that longyng that it hath that tyme to y e loue of god â—or to see hym haue hym dryueth oute of the herte all worldly vanytees flesshly affeccoÌ„ns and gadreth the soule in to itselfe and occupyeth it oonly for to thynke how it myghte come to the loue of hym And that tyme maye it freely deuoâ—tly beholde IhuÌ„ whed it woll pray or thinke soo it bryngith it to this ryghÌ„t nought sothly it is not al derke ne nouÈt whaÌ„ it thinkyth thê° For though it be derke fro fals lighte it is not al derke fro y e true light for ihuÌ„ y t is both loue lyÈte is in this derknes whed it be paynful or restfull If it be paynful thenÌ„e he is in y e soule as traueylyng in desyre loÌ„gynge to lyght but he is not yet as restynge in loue ne as shewynge his lyghte And therfore it is called nyghte derknesse in asmoche as the soule is hydde fro the fals lyghte of the worlde and hathe not yet fully felynge of true lighte but is in abidyng of that blessyd loue of god whiche it desireth ThenÌ„e yf thou wolte wyte whan thou arte in this syker derkenesse whan not y u may assay thê° seke no ferder but thus Whan thou felyst thyn entente thy wyll fully sette