drynke as full reste of his herte that he wolde neuer haue other lyffe ne other blysse but lyue euer in suche lust of his flesshe yf he myght it is no dowte but y â— he synÌ„eth dedely for he loueth his flesshe more than god But he that lyeth in dedely synne of pryde or enuye or suche other he is soo blynded bi the deuill y â— for the tyme he hath no power of his free wyll and therfore he may not well ayenstoÌ„de flesshly likynges whan they come but falleth down wylfully to hem as a best dooth to karyon And in asmoche as he hath no generall wyll before to god principally by cause that he is in dedely synÌ„e therfore y e lust of glotenye the whiche he falleth in lyghtly is to hym dedely synne for he makith none ayeÌ„stondyng generall ne specyall But a nother man or woman whiche in grace or charite hath alway a good generall wyll to god in his soule wheder he slepe or wake ete or drynke or what good dede y t he dooth soo that it be not euyll in itself by the whiche wylle desire he chesyth god aboue all thyng hath leuer forbere all thyng of the worlde than wrathe his god for loue of him This wyll though it be but generall it is of soo grete vertue bi the grace of our lorde IhuÌ„ that yf he falle by freelte in lust in likyng of mete of drynke or of suche other siknes either by excesse of tomoche etyng or to often or to gredely or to lustly delicatly or tosone in vntyme it saueth hym kepith hym fro dedely synÌ„e And this is soth aslonge as he is in charite by other dedes kepyth his generall wyll to all that he dooth and namly yf he knowe amoÌ„ge his owne wretchidnes crye after mercy and be in purpose specyally to ayeÌ„stonde suche fleshly lustes for our lord is good mercyfull thise venyall synÌ„es of glotenye he foryeuyth ryght sone vnto a meke soule For the stiryng the likyng of glotenye in asmoche as they are hardest for to flee bi cause of nede of y e bodily kynde amoÌ„ge all other synÌ„es are moost exscuable leest perillous And therfore thou shalt not ryse ayenst the grouÌ„de of this synÌ„e as y u shalt ayenst all other synÌ„es for y e grounde of this synne is oonly nede whiche maye not be escaped but yf thou wylt doo worse as slee y e nede as many foles done whyche sholden slee the theyf and spare the true man That is to saye They sholden slee vnskylfull luste the wilfull likyng and spare and kepe the bodily kynde and thei doo not soo But ayeÌ„st all other synÌ„es thou shalt aryse for to destroye not oonly dedely synnes and the grete venyals but also ayenst the grounde of hem as moche as thou mayst See by this skylle Thou maye not lyue wythout mete and drynke but thou may lyue wythout lecherye yf thou wyll neuer but the better And therfore thou shalt not flee onÌ„ly the dede of it whiche is dedely synne but also wylfull likyng of it in thyne herte withouten dede whiche is venyall synÌ„e somtyme it is dely but also thou shalt traueyle ayenst the grouÌ„de of it for to destroye the felyng the risyng of flesshly stiryng ¶ How the grouÌ„de of lecherie shold be destroyed with ghostli traueyle wyth bodily Caplm lxxiii BVt this traueyle ayenst the grouÌ„de of lecherie shal be goostly as by prayers ghostly vertues and not by bodily penauÌ„ce For wyte thou well that yf thou fast wake scourge thyselfe and doo all that thou can thou shalt neuer haue y e clennes the chastite wythout the yefte of god the garce of mekenes Thou sholdest sooner slee thyselfe than thou sholdeste slee flesshly stirynges felynges of lust lecherie either in thyn herte or in thy flesshe by ony bodily penauÌ„ce But by the grace of Ihesu in a meke soule the grouÌ„de maye be moche stopped destroyed and the sprynge maye be moche dryed And that is very chastite in body in soule On the same manere may be said of pride of couetise and of suche other for thou myghte lyue yf thou were not prowde ne couetous And therfore thou shalt destroye all the felynges of hem asmoche as y u maye But in glotenye thou shalt ryse smyte awaye the vnskylfull stirynges and saue the grounde hole ¶ That a man sholde be besye to put awaye all stirynges of synne but more besye of ghostly synnes than of bodily Caplm lxxiiii ANd therfore he that ryseth ayenst the felyng of flesshly likynge in mete and drynke more fully and more shaâ—ply than of pryde or couetyse whyche for they semen fayr aren not lyghtely reproued Or of Enuye or of Lecherye I saye that he is halfe blynde for he seeth not yet ghostly vnclennes As of pryde and enuye how fowle it is in goddis siÈte I hope yf a man myght see wyth his eye ghostly how foule pryde and couetyse arne in the syghte of god and how contrarye to hym He sholde more loth a styryng of pryde and the vayne lykynge of it And also he sholde the more agryse and ryse ayenst that euyll wyll of enuye or yre to his euen crysten than many a styryng or lykyng eyther of glotenye or of lecherye Neuertheles all men wenen not soo For comynly men arn more eschewe for to fele a styryng of flesshly synne and haue for it more sorowe and heuynesse than for the grete likynges in vayne glory or in other ghostly synnes But they arn not wise For yf they wyll vnderstonde holy writte doctours sawes therof they sholden fynde as I saye whiche I ne maye ne wyll reherse now I wyll not exscuse hem that falleÌ„ in likynges of glotenye and lecherye that they synne not For I wote well that all the spyces of hem arn synne more or lesse after the mesure of the luste of the synne and other lykynges wyth wylfull cyrcumstaunces But I wolde that thou knewe and charged all ylke a synne as it is more the more as arn ghostli synÌ„es lesse the lesse arn as flesshly synnes And yet shall thou neuertheles hate and flee all both bodily ghostly vpon thy myghte For wyte thou wel that flesshly desires and vnskylfull likynges in mete drynke Or ony likynges that longen to the body passynge resonable nede though thei ben not alwaye grete synnes to hym that is in charyte neuerthelesse to a soule that desyreth clennes and ghostly felyng of god they arn full heuy paynfull and bitter and moche for to eschewe For the spiryte maye not fele his kyndly sauour w t in tyll the flesshe haue loste his bestly sauour wythouten ¶ That huÌ„ger and other bodily paynes letteth moche goostly werchynge Caplm lxxv· ANd therfore yf thou wolt come to clennes of herte the behouyth ayenstonde vnskylfull stiryng of flesshly desyres But ayenst the grounde thou shalt not ryse as
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
and yre fastenyd therto with many dyuers braunches spryngyng oute of theym The whyche letten loue and charyte the whiche thou sholdest haue to thyn euen crysten The braunches of yre and enuye are thyse Hatrede euyll suspecion fals and vnskylfull demynge malecolye risyng of herte ayenst hem dyspisyng and vnkyndnes and bachityng and myssayenge vnskylfull blamyng myslikyng anguisshe and heuynes ayeÌ„ste hem that dispisen the or speke ony euyll of the· or ayenst y e A gladnes of her disese a felnes ayenst synful men and other that wylle not doo as the thynketh they shold doo wyth grete desyre of thyne herte vnder colour of charyte ryghtwysnesse that they were well punysshed and chastysed for her synne This stiryng semyth good Neuertheles yf y u ransake it well thou shalt fynde it more somtyme flesshly ayenst the persone than ghostly ayenst the synÌ„e Thou shalt loue the man be he neuer soo synfull and thou shalt hate the synne in eche man what he be Many are begyled in this for they sett the bytter in stede of the swete and taken derknes in the stede of lyghte ayenst the prophete sayeng Ve vobis que dicitis maluÌ„ bonuÌ„ bonum maluÌ„ ponentes lucem tenebras amaruÌ„ dulce woo be to hem that sayen good is euyll and euyll is good and setten lyghte as derknes and bytter in stede of swete Thus done all tho that whan they sholde hate the synne of her euen crysten and loue the persone they hate the persone in stede of the synne and wene that they hate the synne wherfore it is a crafte by it self who soo cowde doo it well ¶ That it is maystry to loue mennes persones and wysely hate her synnes Caplm lxv IT is noo maystry for to wake faste tyll thyn hede ake ne for to renne to Rome to Iherusalem vpon thy thy bare fete ne for to sterte aboute preche as yf thou woldest torne all men by thy prechyng Ne it is no maystâ—â— for to make chirches or chapels for to fede poor men make hospitals but it is a maistry a man to loue his eueÌ„cristen in charite wisely hate y e synÌ„e of hym loue the man For though it be soo y â— al thise dedes before sayd are gode in heÌ„self neuertheles they are comyn to good men and to bad for eche man myghte doo hem yf that he wolde had wherof And for thy for to doo that eche man may doo I holde it no maistry But for to loue his euen crysten in charyte hate his synÌ„e may noo man it doo but oonli good men whiche haue it of the yefte of god and not of her traueile as saynt poul saith Caritas dei diffusa est in cordibus vestris per spÌ„m sccmÌ„ qui datus est vobis Loue charyte is shed spred in your hertes by y e holy ghost whiche is yeueÌ„ to you And therfore it is more precyous the more deynte for to come by All other good dedes wythouten this make not a man gode ne worthy the blisse of heuen but this alone and oonly this maketh a man gode al his good dedes medeful All other yeftes of god werkes of man are comin to good to bad to chosen to reproued but this yeft of charyte is onÌ„ly of godd of chosen soules ¶ That for the same dedes dyuers men shall haue dyuers medes Caplm lxvi A Good man for the loue of god fasteth waketh gooth on pilgrymage and forsakyth all the likynges of y e worlde sothfastly in his herte wythouten feynynge he shall haue his mede in the blysse of heuen And an ypocrite for vaynglori of hymself dooth the same dedes and receyueth his mede here Also a very precher of goddis worde fulfylled of charyte of mekenes sent of god and of holy chirche receyued yf he preche and teche goddis worde he shall haue a specyall mede of god that is the aureole for his prechyng An ypocryte or an heretyke that hath noo mekenes ne charytee ne arne sende of god nor yet of holy chyrche yf they preche they haue her mede here Also a good man in wordly state for loue of god makyth many chyrches chapelles abbeys hospytals and dooth many other good dedes of mercy he shall haue his mede in the blysse of heuen not for the dede in it selfe but for y e good will the charyte y t he hath of y e yeft of god for to doo tho good dedes An other man for vanytee of hymselfe and worshyp and pleysyng of the worlde and for his owne name dooth the same good dedes and hath his mede here The cause is in all thyse that the tone hath charyte and the tother none whiche is one and whiche is other our lorde knowith and none but he ¶ That all mennes good dedes shall be aproued that hathe liknes of good saaf the opyn heretike and the cursyd maÌ„ Caplm lxvii ANd therfore we sholde loue and worship al men in our hertes aproue examyn receyue all her dedes y t haue the lyknesse of goodnes though y â— doers in goddis syght ben bad saue of the opyn heretyke and of the opyn cursed maÌ„ Of thise two specyally we shall flee and eschewe the presence the coÌ„minyng wyth hem And we shal reproue and refuse her dedes seme they neuer soo good as longe as they arne rebell to god holy chyrche As yf a worldly cursed man make a chyrche or fede poor men thou maye sykerly holde it nought and deme it as it is Also yf an opyn heretyke whyche is rebell to holy chyrche preche teche though he conuerte a huÌ„dred thousande soules holde the dede as to hymself ryght nought For thyse men are opynly out of charyte wythout whyche is all noughte that a man dooth ¶ That noo good dede maye make men saaf wythoute charyte And that charyte fele they onÌ„ly y t beÌ„ meke ca lxviii ANd therfore it is a grete maistry a man to cun loue his euen crysten in charyte All this sayeng may be openly proued by saynt poulis wordes thus Si linguis hominum loquar angelorum caritatem non habuero nichil sum Et si habuero omneÌ„ fidem ita vt montes transferaÌ„ caritatem auteÌ„ noÌ„ habeam nichil sum Et si nouerim misteria oiÌ„a et si destribuero omÌ„es facultates meas in cibos pauperuÌ„ et tradidero corpus meum igni vt ardeam caritatem autem non habuero nichil michi prodest Saynt poul in praysynge of charytee sayth thus If I speke the langage of all men and of angels also yf I haue noo charyte I am ryght noughte And yf I haue soo grete fayth that I maye tourne hylles and bere hem awaye and I haue noo charite I am ryght nought And also though I had all maner of knowyng of all pryuâ—tees without charyte I am ryght nought And yf I yeue al y t
thus Diligite inimicos vroÌ„s vnÌ„facite hiis qui oderuÌ„t vos c· Loueth your enmyes doo good to hem that haten you prayeth for hem that pursuen you And therfore yf thou wol folowe cryst be lyke to hym in this crafte Lere for to loue thyn enmyes synfull men for all thise arn thy euen crysteÌ„ Loke bethynke the how cryst loued Iudas whiche was bothe his dedely enmye and a synfull caytyf How goodly cryst was to hym how benygne how curteyes how lowly to hym that he knewe dampnable and neuertheles he chase hym to his apostle sent hym for to preche wyth other apostles He yaaf hym power for to werche myracles â–ª he shewed the same to him gode chere in worde in dede as he dyde to other apostles He wysshe his fete fedde hym wyth his precyous body and prechid to hym as he dyde to other appostles he wryed hym not openly for it was preuy ne myssaied hym not ne dispysed hym not ne spake neuer euyll of hym yet though he had done all thise he had sayd but soth And ouermore whan Iudas toke hym he kyssed hym called hym his frende All this charyte shewed cryst vnto Iudas the whyche he knewe for dampnable in noo maner feynyng ne flateryng but in the sothfastnes of good loue clene charyte For though it were soth that Iudas was not worthy for to haue had ony yefte of god or ony sygne of loue for his wyckidnes neuertheles it was worthy skylfull that our lorde shold sheew as he is He is loue goodnes to all his creatures as he dide to Iudas I saye not that he loued hym for his synne ne he loued hym not for his chosen as he loued saynt peter but he loued hym in asmoche as he was his creature shewed hym tokens of loue yf he wolde haue be amended therby Folowe after soÌ„what yf thou maye for though thou art stoken in an hous wyth thy body· neuertheles in thyn herte where the stede of loue is thou sholde mow haue parte of suche loue to thyn euen crysten as I speke of Who soo weneth hymself to be a perfyte louer folower of crystis techyng in his liuyng as some man weneth y t he is in asmoche as he precheth techeth is poor of worldly gode as cryst was and can not folow criste in this loue charyte for to loue his euen crysten eche man good bad frendes fooes wythouten feynynge flaterynge dispisyng in herte ayenst the man angrynes malicyous repreuyng sothly he begyleth hymselfe The nerer that he weneth he be the ferder he is For cryste sayd to hem that wolde be hys discyples thê° Hoc est preceptuÌ„ meuÌ„ vt diligatis inuicem sicut dilexi vos This is my biddyng that ye sholde loue togyder as I haue loued you For yf ye loue as I haue loued thenÌ„e are ye my discyples But now sayste thou how shalte thou loue hym that is badde aswell as hym that is good As vnto thys I saye thus that thou shalt loue bothe good badde in charite but not for the same cause as I shall telle how Thou shalte loue thyn euen cristen as thyself Now y u shalt loue thyself onÌ„ly in god or elles for god In god thou louest thyself whan y u arte ryghtfull by grace vertuous and louest not thyself but oonly for that ryghtwysnesse and vertues that god yeuyth y e thenne louest thou thyself in god for thou louest not thyselfe but god Also for god thou louest thyself as yf thou were in dedeli synne and woldest be made ryghtfull wertuous thenÌ„e louest thou thyself not as thou arte for thou arte vnryghtful but as thou woldest be Ryght soo shall thou loue thyn euen crysten If they ben good rightfull thou shalt loue hem by charyte in god oonly for they ben good ryghtful for thenne louest thou god in hem as goodnes and ryghtwysnes more than yf they ben badde in dedely synÌ„e as thyn enmyes that haten the or other of the whiche thou hast full euydeÌ„ce that they are not in grace yet shalt thou loue hem not as they arne ne as good men ryghtfull men for they arn badde and vnryghtfull but thou shalt loue hem for god that they myghte be good ryghtful And soo shalt thou noo thynge hate in hem but that thynge that is contrary to ryghtwysnesse and that is synne This is as I vndstonde the techyng of saynt Austyn for to departe the loue of the man fro the hate of the synne the loue of thyn euen crysten He that is meke or wolde sothfastly be me can loue thus his euen crysten· and none but he ¶ How a man shall knowe how moche couetyse is hidde in his herte Caplm lxxi· LIfte well vppe this ymage and loke well abowte and thou shalt mowe see couetyse and loue of erthly thynges occupye a grete partye of this ymage though it seme lityl Thou hast forsaken rychesse and moche hauour of this worlde and art spered in a dongeon but hast thou forsaken clenly the loue of all this I hope not yet It is lesse maystry for to forsake worldly good than to forsake the loue of it PeraueÌ„ture thou hast not forsaken thy couetyse but thou hast chaunged it fro grete thynges in to smale as fro a pownde vnto a peny and fro a siluer pece vnto a disshe of an halfpeny This is a symple chaunge thou arte noo good marchaunt Thyse ensamples arn chyldisshe neuertheles they betoken more If thou trowe not me assaye thyself If thou haue loue and delite in the hauyng holdyng of ony thyng that thou hast suche as it is wyth y e whiche loue thou fedest thyn herte for a tyme Or yf thou haue desire yernyng for to haue somÌ„ thyng that y u haste not wyth whyche desire thyn herte is traueyled stourbled by vnskylfull belynesse that the clene desire of vertu of god maye not rest therin this is a token that there is couetise in this ymage And yf thou wolte assaye better loke yf ony thyng that thou hast be taken awaye fro the by maystry or by borowyng or by ony other wise and thou maye not gete it ayen and for thy thou arte disesed angred trowbled in thyn herte bothe for thou wantest that thyng that thou woldest haue and maye not haue it and also ayenste hym that hath it y u arte styred for to stryue chyde wyth hym for he myghte restore the ayen wyll not this is a token that thou louest worldly goodes For thus done worldly men whan her good her rychesse is takeÌ„ fro hem they arn heuy sory angry and chidynge striuyng ayenst hem that haue it openly by worde by dede but thou doost all this in thyn hert pryuely where god seeth and yet thou art in more defawte than a worldly man For y u hast forsaken in lyckenes the loue of
pro nobis melius prouidente ne sine nobis consuÌ„marentur That is Our lorde purueyeth better for vs in the delaye of our refourmynge than yf he had graunted it thenne For this skylle that the chosen soules here beforn sholde not make a full ende wythoute vs that come after A nother skylle is this For syth that man in hys fyrste fourmynge of god was sette in his free wyll and had free chesyng whether he wolde haue fully god or noo· It was therfore resonable that syth he wolde not chese god thenÌ„e but wretchydly felle from hym If he sholde afterwarde be refourmed that he sholde be sette agayn in the same free chesinge that he was fyrst in whether he wolde haue the profyte of his refourmynge or noo And this maye be a skylle why manÌ„es soule was not refourmed fully as faste after the passyon of Ihesu cryste ¶ That refourmyng in partye is in two maners one in fayth a nother in felynge Caplm v. A Nother reforming of this ymage is in partie and this refourming may be had in this lyf but yf it be had in this lyf it maye neuer be hadde ne the soule maye neuer be saaf But this refourmynge is on two maners One is in faythe oonly A nother is in fayth and in felynge The fyrste refourmynge in fayth oonly suffiseth to saluacyon The seconde is worthy to haue passynge mede in the blysse of heuen The fyrste maye be had lyghtly and in shorte tyme The seconde maye not soo but thorugh lengthe of tyme and moche ghostly traueyle The fyrst maye be had wyth the felynge of the ymage of synne for though a man fele noo thynge in hymselfe but all stirynges of synne and flesshly desyres not ayenstondynge that felynge yf he wylfully assente not therto he maye be refourmed in fayth to the lycknesse of god But the seconde reformyng puttyth oute the likyng in felynge of flesshly stirynges and worldly desyres and suffreth noo suche spottes abyde in this ymage The fyrste refourmynge is oonly of begynnyng and profitynge soules and of actyf men The seconde is of perfyte soules and of contemplatyf men· For by the firste refourmynge the ymage of synne is not destroyed but it is lefte as it were all hole in felynge But the seconde refourmyng destroyeth the olde felynges of this ymage of synÌ„e and bryngeth in to the soule newe gracyous felynges thorugh the werkynge of the holy ghoste The fyrste is good the seconde is better but the thyrde that is in the blysse of heuen is moos beste Fyrste lete vs speke of that one and syth of that other and soo we shall come to the thyrde ¶ That thorugh the sacrament of baptym that is grounded in the passion of Cryste this is refourmed fro origynall synne Caplm vi TWo maner of synÌ„es makith a soule to lese y e shape the lyknes of god That one is called origynall y t is the firste synÌ„e thother is called actuel y t is wylfully done synne thyse ii synÌ„es put away a soule fro y e blisse of heueÌ„ daÌ„pneth it to thendles payne of helle but yf it be thoruÈ the grace of god reformyd to his lyckenesse or it passe hens oute of this lyfe Neuerthelesse two remedyes aren there ayenst thise two synnes by the whiche a forshapen soule maye be restored agayne One is the sacramente of baptym ayenste origynall synne a nother is the sacramente of penaunce ayenste actuell synne A soule of a chylde that is borne and is vncrystenyd by cause of origynall synne hath noo lyckenesse of god He is noughte but an ymage of the fende and a bronde of helle But as soone as it is crystened it is refourmed to the ymage of god and thrugh the vertue of faythe of holy chirche sodeynly it is tourned fro the lyckenesse of the fende and made lyke an angell of heuen Also the same falleth to a Iewe or to a farracyne the whiche or they ben crystened arne noughte but mancyples of helle But whan they forsaken her errour and falleÌ„ mekely to the trouthe in cryste and receyue the baptym of water in the holy ghoste sothly wythoute ony more taryeng they arne refourmed to the lickenesse of god soo fully as holy chirche troweth that yf they myghte as soone after baptym passe oute of this worlde they sholde streyghte flee to heuen wythoute ony more lettyng had they done neuer soo moche synne before in the tyme of her vntrouthe and neuer sholde they fele the payâ—ne of helle ne of purgatori And that pryuelege sholde they hâ—ue by the meryte of crystis passion ¶ That thorugh the sacrament of penauÌ„ce that stondâ—â—h in contricyon confession and satisfaccion this ymage is refourmed fro actuall synne Caplm vii ALso what crysten man or woman that hath lost the lickenesse of god thorough a dedely synne brekynge godâ—dis commaundementes yf he thorugh towchynge of grace sothfastly forsake his synne with sorowe and contricion of herte and be in full wylle for to amende hym and torne him to good lyuynge And in this forsayd wylle receyuyth the sacramente of penaunce yf he maye Or yf that he maye not he is in wyll therto Sothly I saye that this mannes soule or womans that was forshapen fyrste to the lyknesse of the deuyll thorugh dedely synne is now by the sacrament of penauÌ„ce restored and shapen ayen to the ymage of our lorde god This is a grete curteysie of oure lorde and an cudeles mercy that soo lyghtly foryeuyth all manere of synne and soo sodeynly yeuyth plente of grace to a synful soule that askyth mercy of hym He abideth not grete penaunce dooyng ne paynful flesshly sufferyng or he foryeue it But he askyth a lothynge of synne and a full forsakyng in wyll of the soule for the loue of hym and a tournynge of the herte to him This askith he for this yeuyth he And thenÌ„e whan he seeth this wythoute ony delayenge he foryeuyth the synne and refourmyth the soule to his lyknesse The synne is foryeuen that the soule shall not be dampned Neuerthelesse the payne detted for the synne is not yet fully foryeuen but yf contrycoÌ„n and loue be the more And therfore shall he goo and shewe hym and shryue hym to his ghostly fader and receyue penaunce enioyned for his trespaas and gladly fulfyll it soo that bothe the synÌ„e and the payne maye be done away or he passe hens And that is the skylfull ordynaunce of holy chyrche for grete profyte of mannes soule that though the synne be foryeuen thorugh the vertue of contricyon neuerthelesse in fulfyllyng of mekenesse and for to make hole satysfaccyon he shall yf he maye shewe to his preste plener confessyon for that is his token his warraunte of foryeuenesse ayenste all his enmyes and y t is nedefull for to haue For yf a man had forfeyted his lyfe ayenste a kynge of this erthe it were not ynough to hym as for a full sykernesse for to haue oonly foryeuenesse of the kynge but yf he haue a
but not on that maner that a kernell is hyd wythin the shell of a nutte or as a lityll bodily thynge is holden within a nother moche but he is wythin all creatures as holdynge kepynge hem in her beynge thrugh subtylte myghte of his owne blessed kynde clennes vnseable For right as a thynge that is moost precyous most clene is layed inerest right soo by that lyknes it is sayd that the kynde of god that is moost precyous most clene and mooste goodly ferrest fro bodilyhede is hydde wythin all thinges And therfore he that woll seke god wythin he shal gorgete fyrste all bodily thynges for al that is without his owne body and he shall forgete thynkyng of his owne soule thinke on the vnmade kynde that is IhuÌ„ that made him quiknith hym holdith hym yeueth hym reson mynde loue the whiche is wythin hym thrugh his myghte souereyne subtylte Upon this maner shall the soule doo whan grace to wchyth it or elles it woll but lityl auayle to seche Ihesu and to fynde him wythin itselfe wythin all creatures as me thynkyth Also it is sayd in holy wrytte that god is lyghte Soo sayth saynt IohÌ„n Deê° lux est That is God is lyghte This lyght shall not be vnderstonde as for bodily lighte but it is vnderstoÌ„de thus God is lyghte That is God is trouth and sothfastnesse for sothfastnes is ghostly lyghte ThenÌ„e he that moost gracyously knowyth sothfastnes best seeth god And neuertheles it is lykened to the bodily lyghte for this skylle Right as the sonne sheweth to the bodily eye itself and all bodily thynge by it right soo sothfastnes that is god sheweth to the reason of the soule itselfe fyrste and by itselfe alle other ghostly thynge that nedeth to the knowynge of a soule Thus sayth the prophete DnÌ„e in lumine tuo videbimê° lumen Lorde we shall see thy lyght by thy lighte That is we shall see the thaâ— art sothfastnes by thyselfe On the selfe wyse it is sayd that god is fyre Deus noster ignis consumens est That is 〈◊〉 lorde is fyre wastynge That is for to saye God is not fyre elementare that heteth a body and brenÌ„eth it but god is loue charyte For as fyre wasteth all bodily thynge that maye be wasted Ryght soo the loue of god brenneth and wasteth all synne oute of the soule And makyth it clene as fyre makyth clene alle manere metalle Thyse wordes and alle other that arne spoken of oure lorde in holy wrytte by bodyly lyckenesse muste nedes be vnderstonde ghostly Elles there is noo â—aâ—our in hem Neuertheles the cause why suche manere wordes are sayd of our lorde in holy writte is this For we are soo flesshly that we can not speke of god ne vnderstonde of hym but yf we by suche wordes fyrst be entred in Neuertheles whan the Inner eye is opened thrugh grace for to haue a lityll syght of IhuÌ„ thenÌ„e shall the soule torne lyghtly ynough all suche wordes of bodily thynges in to ghostly vnderstondinge This goostly openynge of the Inner eye in to knowyng of the godhede I calle refourmynge in fayth felynge for thenÌ„e the soule somwhat feleth in vnderstondinge of that thynge that it had before in naked trowynge and that is the begynÌ„ynge of contemplacoÌ„n of the whiche saynt poul sayth thus Non conteÌ„plantibus nobis que vident sed que noÌ„ videntur Quia que videntur teÌ„poralia suÌ„t que auteÌ„ non videntur etna sunt That is Our contemplacoÌ„n is not in thynges that are seen but it is in thynges vnseable For thynges that are seeÌ„ are passyng but vnseable thynges are euerlastyng to the whiche syghte euery soule sholde desyre for to come to both here in party and in the blysse of heuen fully For in that syght in that knowyng of IhuÌ„ is fully the blysse of a resonable soule endles lyfe Thus saith our lord Hec est auteÌ„ vita eterna vt cognoscaÌ„tte verum deuÌ„ et quem misisti ihÌ„m xpÌ„m That is Fader thys is endles lyfe that thy chosen soules knowe the and thy sone whom thou haste sente one sothfaste god ¶ Of two maner of loue refourmed vnfourmed what it meanyth And how we be beholde to loue IhuÌ„ moche for oure makynge but more for our ayen byenge but all thermooste for our sauyng thrugh the yeftes of his loue caplm xxxiiii BVt now wondrest thou sythen this knoweng of god is the blysse the ende of a soule why thenne haue I sayde here before that a soule sholde not elles coueyte but oonly the loue of god I spake no thyng of this sighte that a soule sholde coueyte this Vnto this maye I saye thus that the syght of Ihesu is full blysse of a soule and that is oonly for the syght but it is also for the blessed loue that comyth out of that syghte Neuertheles for loue comyth oute of knowynge not knowynge out of loue therfore it is sayd that in knowynge in syghte pryncypally of god wyth loue is y â— blisse of a sowle and the more he is knowen the better he is loued But for asmoche as to this knowyng or to this loue that comyth of it may not the soule come without loue therfore said I that y u sholdest coueyte loue for loue is cause why a soule comyth to this knowyng and to this loue that comyth of it And oâ— what maner that is I shall telle the more openly Holy wryters sayeÌ„ and soth it is that there is two maner of ghostly â—â—ue One is called fourmed a nother is called vnfourmed Loue vnformed is god hymself the thirde persone in the â—â—â—nyte that is the holy ghost He is loue vnfourmed and 〈◊〉 as saynt IohÌ„n sayth Deus dileccoÌ„ est God is loue 〈◊〉 is the holy ghost Loue fourmed is the affeccyon of the 〈◊〉 made by the holy ghost of the syghte and of the knowyng 〈◊〉 sothfastnes that is god oonly styred and sette in hym 〈◊〉 loue is called fourmed for it is made by the holy ghost 〈◊〉 loue is not god in himself for it is made but it is the loue 〈◊〉 the soule felte of the syghte of Ihesu and stired to hym 〈◊〉 Now may y u see that loue formed is not cause why a 〈◊〉 comyth to the ghostly syghte of Ihesu And some men 〈◊〉 thynke that they wolde loue god soo brennyngly as it 〈◊〉 by theyr owne mighte· that they were worthy for to haue thâ— ghostly knowynge of hym Naye it is not soo But loue 〈◊〉 fourmed that is god hymself is cause of all this knowynge For a blynde wretched soule is soo ferre fro the clere knowynge and the blessed felynge of his loue thorugh synne and freelte of the bodily kynde that it myghte neuer come to it ne were it the endles mochenes of the loue of god But thenne by cause he loueth vs soo moche therfore he yeueth vs his loue that is the holy
worcheth by reason of the soule but that other he worcheth by hymselfe The fyrste is vnperfyte that other is perfyte The fyrste mekenes that a man feleth of beholdynge of his ownes synnes and of his owne wretchydnes thrugh the whiche beholdyng he thynketh hymselfe vnworthy for to haue ony yefte of grace or ony mede of god But hym thynketh it ynough that he wolde of his grete mercy graunte hym foryeuenesse of his synnes And also he thynketh hym by cause of his owne synnes that he is woors than the mooste synner that lyueth and that euery man dooth better thanne he And so by suche beholdynge thresteth he hym selfe downe in his thoughte vnder all men And he is besie for to ayenstonde the stirynges of pryde asmoche as he maye bothe bodily pride ghostly and dispiseth hymself soo that he assenteth not to the felinges of pryde And yf his herte be taken somtyme with it that it be defoyled wyth vayn Ioye of worshyp or of cuÌ„nynge or of praysynge or of ony other thinge as soone as he maye perceyue it he is euyll payd wyth hymself and hath sorowe for it in hert and asketh foryeuenes of it of god and shewyth hym to hys confessour â–ª and accuseth hymself mekely receyueth his penaunce This is gode mekenes but it is not yet perfyte mekenes for it is of soules that are begynÌ„ynge profitinge in grace caused of beholdynge of synÌ„es Loue worchyth this mekenes by reason of the soule Perfyte mekenes a soule feleth of the syghte the ghostly knowynge of IhuÌ„ For whan the holy ghost lyghtneth the reason in to the syghte of sothfastnesse how IhuÌ„ is all that he dooth all the soule hath soo grete loue soo grete Ioye in that ghostly syghte for it is so sothfaste that it foryeteth itself and fully leneth to IhuÌ„ wyth all the loue that it hath for to beholde hym It takyth no kepe of no vnworthynes of itselfe ne of synÌ„es afore done but settyth at nought itself wyth all the synÌ„es all the good dedes that euer it dyde as yf there were noo thynge but IhuÌ„ Thus meke dauyd was whan he sayd thus Et substaÌ„cia mea taÌ„qmÌ„ nichiluÌ„ anÌ„ te That is Lorde IhuÌ„ the syghte of thy blessed vnmade substance thyn endles beynge sheweth well vnto me that my substauÌ„ce beynge of my soule is as noughte anence the Also aneÌ„ce his eueÌ„crysten he hath noo rewarde to hem ne demynge of hem whether they ben better or wors than hymself is For he holde hymself all other men as it were euen ylike nought of heÌ„self anence god â–ª that is soth For all the goodnes y t is done in heÌ„selfe or in hem is onÌ„ly of god whom he beholdeth as al And therfore setteth he al other creatures at noughte as he dooth hymself Thus meke was the prophete whan he sayd thus OmÌ„es gentes quasi non sint sic sunt coram eo et quasi nichiluÌ„ mane reputate suÌ„t ei Al men are before oure lorde as noughte as vnnotefull and nought they are acouÌ„ted to hym That is anentes the endles beynge and the vnchauÌ„gable kynde of god mankynde is as noughte For of noughte it is made to noughte sholde it torne but yf he kepte it in the beynge that made it of noughte This is sothfastnesse and this sholde make a soule meke yf it myghte see thorugh grace this sothfastnes Therfore whan loue openeth the Inner eye of the soule for to see this sothfastnes wyth other cyrcuÌ„staunces that comen wyth all thenÌ„e begynÌ„eth the soule for to be sothfastly meke For thenÌ„e by the syghte of god it felith and seeth itself as it is And thenne forsakith the soule the beholdynge the lenynge to itself and fully fallith to the beholdynge of IhuÌ„ And whan it dooth soo thenne settith the soule noughte by all the Ioye the worshyp of the worlde For the Ioye of worldly worshyp is soo lytyll soo nought in rewarde of that Ioye that loue that it felyth in the ghostly syghte of IhuÌ„ knowynge of sothfastnes that though it myght haue it wythout ony synne he wolde noughte of it Ne though men wolde worshyp hym prayse hym fauour hym or 〈◊〉 hym att grete state it likyth hym noughte Ne though he haâ— cuÌ„nynge of all the vii artes of clergye of all craftes vnd the sonÌ„e or had power for to werke al maner myracles he hathe no morÌ„ deinte of al this ne morÌ„ sauour of heÌ„ than to gnawâ— on a drye stycke He had wel leuer foryete al this for to be alone out of the sight of the worlde than for to thynke on hem be worshipped of al men For y e hert of a true louer of IhuÌ„ is made somoche soo large thrugh a lytill syghte of hym a lytyll felynge of his ghostly loue that all the likynge all the Ioye of all erth may not suffyce for to fyll a corner of it And thenÌ„e semyth it well that thyse wretched worldly louers that are as it were rauysshed in loue of her owne worshyppÌ„ and poursewe after it for to haue it wyth all the mighte and all the wytte that they haue they haue noo sauour in this mekenes they are wonder ferre therfro But the louer of IhuÌ„ hath this mekenes lastyngly and that not wyth heuynes striuynge for it but wyth likynge gladnes the whiche gladnesse it hath not· for it forsakyth the worshyp of the worlde for that were a prowde mekenes that longeth to an ypocryte but for he hath a syghte and a ghostly knowynge of sothfastnes and worthynes of IhuÌ„ thrugh the yefte of the holy ghoste That reuerente syghte and that louely beholdyng of Ihesu comforteth the loue soo wonderfully and bereth it vp soo myghtly and soo softly sothly that it maye not lyke ne fully rest in no ne erthly Ioye ne it woll not He makith none force wherther men lacke hym or prayse hym worshyp hym or dispyse him as for hymself He settyth it not at hert neyther for to be wel payd yf men dyspyse hym as for more mekenes ne for to be euell payd that men sholde worshyp hym or prayse hym He had leuer for to foryete both that one that other onÌ„ly thinke on IhuÌ„ gete mekenes by that way And that is moche y e sykerer waye who myght come therto Thê° dide dauid whaÌ„ he sayd Ocli mei semê‘ ad dnÌ„m qmÌ„ ipÌ„e euellet de laqueo pedes meos That is Myn eyen are euer open to IhuÌ„ our lorde for why he shal plucke my fete fro snares of sinÌ„es For whaÌ„ he dooth soo thenÌ„e forsakyth he vtterly hymself vndcastyth hym holy to IhuÌ„ thenÌ„e is he in a syker warde for the sheelde of sothfastnes the whiche he holdeth kepyth hym soo well y t he shall not be hurte thrugh noo stirynge of pryde as longe as he holdeth hym within the sheelde as the prophete sayth Scuto circuÌ„dabit