hym hole if thou myghte thou plesest hym not Right soo it is to a man that is seke ghostly and felyth the payne of ghostly syknes noo thyng is soo dere ne soo nedefull ne soo moche coueyted of hym as is ghostly helth and that is IhuÌ„ wythout whiche all the Ioyes of heuen may not lyke hym And this is the skille as I hope why our lord whaÌ„ he toke mankynde for our saluacoÌ„n he wold not be called by noo name that betokenid his endles beyng or his myghte or his wysdom or his ryghtwysnes but oonly by that y e betoke nyd the cause of his comyng was the saluacoÌ„n of mannes soule whiche saluacoÌ„n betokened this name IhuÌ„ ThenÌ„e by this it semyth soth that there shal noo man be saaf but yf he loue saluacoÌ„n onÌ„ly for to haue it thrugh the mercy of our lorde Ihū· by the merites of his passoÌ„n whiche loue he may haue that liuyth deyeth in the lowest degree of charytee Also I maye saye on that other partie that he that can not loue this blessid name IhuÌ„ wyth ghostly myrth ne encrease in it with heuenly melodie here he shall neuer haue ne fele in heuen y t fulhede of souereyne Ioye the whiche he that myght in thys lyf by abouÌ„dance of perfite charyte in IhuÌ„ shall fele haue soo maye her sayeng be vndstonde Neuertheles he shall be saaf and haue full mede in the syght of god yf he in this lyf be in the lowest degree of charyte by kepyng of goddis coÌ„mauÌ„dementes For our lorde sayth hymself thê° In domo patris mei mansiones multe suÌ„t In my faders hous are many soundry dwellynges Some are perfyte soules the whiche in this lyf were fulfilled of charyte grace of the holy ghost and songe louynges to god in conteÌ„placion of hym wyth wonderfull swetnes heuenly sauour Thise soules for they had moost charyte grace of the holy ghost shall haue hyest mede in the blysse of heuen for thyse arn called goddis derlynges Other soules that ar not disposid to conteÌ„placoÌ„n of god ne had not the fulhede of charyte as apostles marters had in the begynnyng of holy chirche shal haue lower mede in the blysse of heuen for thise arne called goddis frendes Thus calleth oure lorde in holy writte chosen soules sayeng thus Comedite amici et inebriamini caâ—issimi My frendes ete ye my derlynges be ye dronken As yf our lorde sayd thus ye that arne my trendes for ye kept my coÌ„mauÌ„dementes sette my loue before the loue of y e worlde loued me more thaÌ„ ony erthly thyng ye shall be fed wyth ghostly fode of the brede of lyf But ye y t arne my frendes that ye not oonly kept my coÌ„mauÌ„dementes but also of your owne free wyll fulfilled my couÌ„ceylles and ouer that ye loued oonly enteerly with al the myghtes of your soule breÌ„ned in my loue with ghostly delite as dyden principally the apostles marters and all other soules that myghte by grace come to the yeft of perfeccoÌ„n ye shal be made droÌ„ken wyth the hyest fresshest wyne in my celler that is the souereyne Ioye of loue in heuen ¶ That a man sholde be besye to reken ayen his worthynes and refourme ayen in hym the ymage of the Trinyte Caplm xlv NEuertheles though this be soth of the endles merci of god vnto the to me to al mankiÌ„de we shal not therfore in trust of this be y e more recheles wylfully in our lyuinge but the more besye for to pleyse hym namly now sythen we are restored ayen in hope by the passion of our lord to the dignyte the blysse whiche we had lost by adams synÌ„e And though we myght neuer gete it fully here yet we shold desire that we myght recouer here lyuynge a fygure a lyknes of y e dignytee that our soule myght be refourmed as it were in a shadowe by grace to the ymage of the trynite whiche we had by kynde· and after shall haue fully in blysse for that is the lyfe whiche is very contemplatyf vnto begynne here in that felynge of loue ghostly knowyng of god by openynge of the ghostly eye whyche shal neuer be lost ne be taken away but y e same shall be fulfylled otherwyse in y e blysse of heuen This behyght our lorde to mary mawdeleyne whiche was contemplatif and sayd thê° of her Maria optimaÌ„ parteÌ„ elegit que noÌ„ auferetur ab ea· That mary had chose the better partye that is the loue of god in contemplacoÌ„n for it shall neuer be take awaye fro her I saye not that thou maye her liuyng recouer soo hole ne soo perfyte clenÌ„es Innocence knowyng louinge of god as thou hadest first ne as thou shalt haue ne y u may not escape all y e wretchydnes paynes of synÌ„e ne thou liuynge in dedely flesshe maye destroye quenche all hooly the false vayne loue in thyselfe ne flee all venyall synnes that they ne wyll but yf they be stopped by grete feruour of charyte sprynge out of thyn hert as water dooth fro a stynkyng well But I wold that yf thou might not fully quenche it that y u might somwhat sleke it and come to the cleÌ„nes of soule as nere as thou mayst For our lorde behiÈte the chyldren of Israel whaÌ„ he ladde hem in to the londe of byhest And in fygure of hem to all crysten men thus Omne quod calcauerit pes tuus tuuÌ„ erit That is to saye Al 's moche londe as thou myghte trede vpon with thy fote of very desyre soo here moche shall thou haue in the londe of byhest that is in the blysse of heueÌ„ whan thou comyst thider ¶ How Ihesu shall be soughte desyred fouÌ„de ca xlvi SEke thenne that thou hast lost that thou myghte fynde it well I wote who soo myght ones haue an inwarde syghte a lityll of that dignytee and that ghostly fayrnes whyche a soule had by kynde and shall haue by grace he sholde lothe and dispise in his hert all the blysse the likyng and the fayrnes of this worlde as the stenche of a carion and he shal neuer haue wyll for to doo other dede nyghte daye sauynge the freelte and the bare nede of the bodily kynde but desyre mourne praye and seke how he myghte come ayen therto Neuertheles in as moche as thou hast not yet seen what it is fully For thy ghostly eye is not yet openyd I shall telle the oo worde for all in the whyche thou shalt seke desyre and fynde it for in that one worde is all that thou hast lost This worde is Ihesu I meane not this worde Ihesu paynted vpon y e walle or wrytten by lettres on the boke or fourmyd by lippes in souÌ„de of the mowthe or feyned in thy herte by traueyle of thy mynde For in this maner wyse maye a man oute of charyte fynde hym But I meane Ihesu crist
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
charyte as reson asketh after thy myghte after thy knowynge Now sythen it is soo that thou owest not to goo oute of thyn hous for to seke occasion how thou miÈte profyte thyn euen crysten by dedes of mercy by cause thou arte encloos· Neuerthelesse thou arte bounden for to loue hem all in thyn herte and to hem that come to the to shewe hem tokens of loue sothfastly And therfore who soo wyll speke wyth the what that he be or in what degree that he be and y u knowe not what he is ne why he comyth be soone redy w c a good wyll for to wyte what his wyll is Be not dangerous ne suffre hym not longe abide the but loke how redy and how gladde thou woldest be yf an angell of heuen wolde come soo speke with the. soo redy so buxome be thou in will for to speke wyth thyn euen crysten whan he comyth to the for thou woost not what he is ne whi he cometh ne what nede he hath of the. or thou of hym tyll thou haue assayed And though thou be in prayer or in deuocoÌ„n that the thynketh looth for to breke of for the thynketh y u sholdest not leue god for noo maÌ„nys speche me thynketh not soo in this caas For yf thou be wyse thou shalt not leue god but thou shalt fynde hym and haue hym see hym in thyn euen crysten aswell as in prayer But on a other manere thou shalt haue hym than in prayer If thou canst well loue thyn euen crysten it sholde not hynder the for to speke wyth hem dyscretly Dyscrecyon shalt thou haue on this maner as me thynketh Who soo comyth to the aske hym mekely what he wyll And yf he come for to telle his dysese for to be comforted of thy speche here hym gladly and suffre hym say what he wyll for ease of his owne herte And whan he hath done comforte hym yf y u can gladly goodly and charytably and soone breke of And thenÌ„e after that yf he wylle falle in to ydle tales or vanytees of the worlde or of other mennes dedes answere hym but litylll ne fede not his speche and he shall soone be wery and sone take his leue If it be an other man that comith for to teche the as a man of holy chirche here hym lowely wyth reuereÌ„ce for his order And yf his speche comforte the aske of hym and make the not for to teche hym It falleth not to the for to teche a preste but in nede If his speche comforte the not answere lytyll and he wyll soone take his leue If it be a nother man y t cometh to yeue the his almesse or elles for to here y e speke or for to be tauÈte of ye. speke godely mekeli to hem all repreue noo man of his defawtes it falleth not to the but yf he be y e more homely wyth the that thou woost well that he wyll take it of the And shortly to saye as thou conceyuest that shold profyte thyn euen crysten namly ghostly maye thou saye yf y u can and he wyll take it And of all other thynges kepe scilence asmoche as thou mayst and thou shalt in shorte tyme haue but lityll prees that shal lette the Thus me thynketh doo better yf thou can ¶ Of the derke ymage of synne and of the clothyng therâ—of Caplm lxxxiiii BI this that I haue said may thou see a lityll the derknes of this ymage of synÌ„e not for I haue discryued it fully to the as it is for I can not Neuertheles by this lityll thou maye see more yf thou loke well But now sayst thou wherby wost thou that I bere suche an ymage aboute wyth me as thou spekest of As on this I can answere I maye take vpoÌ„ me a worde sayd by the prophete it is this Inueni idoluÌ„ michi That is to saye I haue fouÌ„de a fals ymage that men callen a mawmente in myself well fowle disfygured forshapen wyth wretchydnes of all thyse synÌ„es whiche I haue spoken of by the whiche I am casten downe in many flesshly lykynges worldly vanytees fro clenÌ„es of herte felyng of goostly vertues more than I can or maye say and that me repeÌ„teth I crye god mercy By this wretchidnesse that I fele in myselfe more than I haue sayd maye I the better telle the of thyn ymage For all come we of adam of eue clothed with clothes of a bestes hyde as holy wrytte sayth of our lorde thê° Fecit deus ade vrori eius tunicas pelliceas Our lorde made to adam to his wyfe clothes of a bestes hyde In token that for his synÌ„e he was forshapeÌ„ lyke to a beste with whiche bestly clothes we al ben borne and vmbilapped and disfigured fro our kyndly shappe ¶ Whiche beÌ„ the lymÌ„es of the ymage of synÌ„e Caplm lxxxv THenne is this an vgly ymage for to loke vpon The hede is pryde For pryde is the fyrste the pryncipall synne as the wyse man sayth IniciuÌ„ oiÌ„s pctiÌ„ superbia The begynnyng of all maner of synne is pryde The backe the hynder partie of it is couetyse as saynt poul sayth Que retro suÌ„t obliuiscens in anteriora me extendo I shall foryete all worldly thynges whiche arn backewarde and I shall stretche me forwarde to endles thynges The brest in the whiche is the herte is enuye for it is noo flesshly synÌ„e but it is a deuels synne as the wise man saith Inuidia diaboli mors intrauit in orbeÌ„ter rarum Imitant illuÌ„ oeÌ„s qui ex parte eius sunt By enuye of the deuyll dethe comyth in to all the worlde For thy all thoo that are of his partye folow hym therin The armes of it are wrathe in asmoche as a man wreketh hym of his wrathe by his armes ayenst crystis biddyng in the gospell Si quis te percus serit super vnaÌ„ maxillaÌ„ prebe sibi alteraÌ„ If a man smyte the vpoÌ„ the tone cheke wyth his honde thou shalt not smyte him ayen but offre hym that other cheke· The bely of this ymage is glotenye as saynt poul sayth Esca ventri et venter escis deus huÌ„c has destruet Mete serueth to the bely and the bely serueth to gete mete but god shall destroye bothe bely mete That shal be at the last ende in the full reformyng of his chosen in demyng of reproued The membres of it are lechery of the whiche saynt poul sayth thus NoÌ„ exhibeatis membra â—estra arma iniquitatis ad peccatuÌ„ ye shal not yeue your meÌ„bres specyally your pryue membres for to be armes of synÌ„e The fete of this ymage are accidye Therfore the wise man sayth to the slowe for to styre hym to gode werkes Discurre festina suscita amicuÌ„ tuum That is to saye Renne quyckly aboute vnto good werkes and haast the soone for the tyme passyth and reyse
All thise longen to the blysse of heuen For it is wrytteÌ„ in the apoc· thus Qui timetis deum pusilli et magni laudate 〈◊〉 This is ye that dreden god bothe smale grete thanke hym By grete arn vnderstonde soules that arn profytyng in 〈◊〉 or elles perfyte in the loue of god the whiche arn refourmâ—â— in ghostly felynge By smale arn vnderstonde soules vnperfyte of worldly men wymmen and other that haue but a châ—â—dis knowynge of god and full lityll felynge of hym but 〈◊〉 broughte forth in the bosom of holy chyrche and nourysshed wyth the sacramente as chylderne arn fedde wyth mylke All thise shold loue god and thanke hym for saluacoÌ„n of her soules by his endeles mercy goodnesse For holy chirche that is moder of all thyse and hath tender loue to all her chyldern goostly prayeth and asketh for hem all tenderly of her spowse that is Ihesu and geteth hem hele of soule thorugh vertue of his passyon And namly for hem that can not speke for hem selfe by ghostly prayer for her nede Thus I fynde in the gospell That the woman of Chanee asked of our lorde he le to her doughter that was traueyled wyth a fende and our lorde made fyrste dauÌ„geour by cause she was an alyene Neuerthelesse she ceased not for to crye till our lorde had grauÌ„ted her askynge and sayd to her thus Aa woman moche is thy trouth be it to y e right as y u wolt In the same hour was her douÈter hole This woman betokenith holy chirche that asketh helpe of our lorde for symple vncuÌ„nynge soules that are traueyled wyth temptacoÌ„n of the worlde and can not speke perfitly to god by feruour of deuocyon ne brennyng loue in contemplacyon And though it seme that our lorde make dauÌ„geour fyrste by cause that they arn as it were alyened fro hym neuerthelesse for the grete trouthe deserte of holy chyrche he grauÌ„teth to her all that she wyll And soo arn thyse symple soules that trowen stedfastly as holy chirche trowyth putten hem fully in the mercy of god and mekeÌ„ hem vnder the sacrameÌ„t and lawes of holy chyrche made saaf thorugh prayer and trouth of her moder holy chirche ¶ That soules refourmed neden euer to fyghte and stryue ayenste the stirynge of synne whyle they lyuen here And how a soule maye wyte whan it assentyth to the stiryng and whan not Caplm xi THis refourmyng in fayth is lyghtly goten but it maye not so lyghtly beholde And therfore what man or woman that is refourmed to the sickenesse of god in trouth moche traueylle and besynesse must they haue yf they wyll kepe this ymage hole clene that it falle not downe ayen thorugh weykenesse of wyll to the ymage of synne He maye not be ydle ne reklees for the ymage of synne is soo nere festnyd to hym and soo contynually pressyth vpon hym by dyuerse styrynges of synne that but yf he be ryght well waare he shall full lyghtly thorough assente falle ayen therto And therfore hym nedeth euer be stryuynge and fyghtynge ayenste wycked stirynges of this ymage of synne and that he make none accorde therwyth ne take noo freÌ„dshyp to it for to be buxum to his vnskylfull biddynges For yf he doo he begyleth hymself But soothly yf he stryueth wyth hem hym nedeth not moche drede of assentynge For stryfe brekyth pees and fals accorde It is good that a man haue pees wyth all thynge sauf wyth the fende and wyth this ymage of synÌ„e for ayenste hem him nedeth euer fighte in his thoughte and in his dede tyll he haue geten on hem the maystry and that shal neuer be fully in this lyfe as longe as he bereth and felyth this ymage I saye not but that a soule maye thorugh grace haue the hier honde ouer this ymage soo ferforthe that he shall not folowe ne sente to the vnskylfull stirynges of it But for to be soo clene delyuerde fro this ymage that he sholde fele noo suggestyon ne Ianglynge of flesshly affeccyon ne of vayne thoughte noo tyme maye noo man haue in this lyfe I hope that a soule that is refourmed in felynge by rauysshyng of loue in contemplacyon of god maye be soo ferre fro the sensualyte and fro vayn ymagynacoÌ„n aad soo ferre drawen out and departed fro the flesshly felynge for a tyme that it shall not fele but god but that lasteth not euer And therfore say I that euery maÌ„ behoueth stryffe ayenste this ymage of synne and namely he that is refourmed in fayth oonly that soo lyghtly maye be disceyued therwyth In the persone of whiche men sayth saynt poul Caro concupiscit aduersus spirituÌ„ et spuÌ„s aduersus cameÌ„ That is A soule refourmed to the lickenesse of god fightith ayenste the flesshly stirynges of this ymage of synne and also this ymage of synne stryueth ayenst the wyll of the spiryte This manere of fyghtynge of this dowble ymage saynt poul knewe whan he sayd thus Inueni legem in membris me is repugnanteÌ„ legi mentis mee et captiuum me ducentem in legem peccati That is I haue founde two lawes in myself One lawe in my soule wythin and a nother in my flesshly lymÌ„es wythoute fyghtynge wyth it that ofte ledeth me as a wretched prysoner to the law of synne By thise two lawes in a soule I vnderstonde this double ymage By the lawe of the spiryte I vnderstonde the reason of the soule whan it is refourmed to the ymage of god By the lawe of the flesshe I vnderstonde the sensualytees whiche I calle the ymage of synne In thise two lawes a soule refourmed ledeth his lyf as saynt poul sayth MeÌ„te enim seruio legi dei carne enim legi peccati In my soule that is in my wyll and in my reason I serue to the lawe of god but in my flesshe that is in my flesshli appetyte I serue to the lawe of synne Neuertheles that a soule refourmed shal not dispeyre though he serue to the lawe of synne by felynge of the vicyous sensualyte ayenste the wyll of the spiryte by cause of corrupcoÌ„n of the bodily kynde saynte poul excusyth it sayeng thus of his owne persone Non eniÌ„ quod volo bonum hoc ago sed malum quod odi hoc facio Si auteÌ„ malum quod odi hoc facio noÌ„ ego operor illud sed quod habitat in me peccatuÌ„ I doo not that good that I wolde doo That is I wolde fele noo flesshly stiryng and that doo I not But I doo that euyll that I hate That is The synful stirynges of my flesshe I hate and yet I fele hem Neuerthelesse sith it is soo that I haue the wicked stirynges of my flesshe and yet I fele hem and ofte delyte in hem ayenst my will they shall not be reherced ayenste me for dampnacoÌ„n as yf I had done hem And why For the corrupcyon of this ymage of synne dooth hem· and not I. â—oo saynt poul in
And right so by the same skyll the loue that a soule felyth in thinkyng beholdynge of the godhede in man whan it is gracyously shewed is worthyer ghostlyer more medefull than the feruour oâ— deuocoÌ„n that the soule feleth by ymagynacoÌ„n onÌ„ly of the maÌ„hede shewe it neuer somoche outwarde For in rewarde oâ— y â— this is but maÌ„ly for our lorde sheweth hym not in ymagynacoÌ„n as he is ne that he is for the soule myghte not that tyme for freelte of the flesshede suffre it soo Neuertheles vnto suche soules that can not thiÌ„ke of the godhede ghostly that they sholde not erre in her deuocoÌ„n· but that they sholde be comforted strengthed thrugh some maner Inwarde beholdynge of IhuÌ„ for to forsake synÌ„e the loue of the worlde therfore oure lorde IhuÌ„ tempreth his vnseable lighte of his godhede and clâ—theth it vnder bodile liknes of his manhede shewith it vnto the Inner eye of a soule and fedeth it with the loue of his precious flesshe ghostly The whiche loue is of soo grete mighte that it sleeth al wycked loue in the soule strength it for to suffre bodily penaunce other bodily disease in tyme of neâ—â— for loue of Ihesu And this is the shadowyng of our lorde Iesu ouer a chosen soule in the whiche shadowyng the soule iâ— kepte fro brenÌ„ynge of worldly loue For right as a shadowe is made of a lyghte of a body right soo this ghostly shadow is made of the blessyd vnseable lyghte of the godhede of the manhede ooned therto shewed to a deuowte soule of the whiche shadowe the prophete sayth thus SpÌ„sante facieÌ„ nostraâ— xpÌ„s dnÌ„s sub vmbra eius viuemus in t gentes Our lorde cryst before our face as a spirite vnder his shadowe we shall lyue a moÌ„ge folke That is our lorde IhuÌ„ in his godhede is a spyryte that may not be seen of vs lyuyng in flesshe as he is in his blessed lyghte therfore we shal lyue vnder the shadowe of his manhede as longe as we are here But though this be sooth that this loue in ymaginacyon be good Neuertheles a sowle sholde desire for to haue ghostly loue in vnderstondyng of the godhede for that is the ende the full blysse of the soule and all bodily beholdynges are but meanes ledynge a soule to it I say not that we sholde refuse the manhede of IhuÌ„ and departe god fro man but thou shalt in IhuÌ„ man beholde drede woÌ„der loue ghostly the godhede And soo shall y u wythoute de partynge loue god in man· and bothe god man ghostly and not flesshly Thus taughte our lorde mary mawdeleyne that sholde be contemplatyfe whan he sayd thus Noli me tangere non duÌ„ enim ascendi ad patrem meuÌ„ Towche me not I am not yet styed vp to my fader That is to saye Mary magdalene loued well our lorde IhuÌ„ before the tyme of his passyon but her loue was moche bodily lityl ghostly She trowed well that he was god but she loued hym lityll as god for she kouth not thenÌ„e therfore she suffred al her affeccoÌ„n al her thought falle in hym as he was in fourme of man And our lorde blamed her not thenÌ„e but praysed it moche But after whan he was rysen fro dethe and appered to her she wolde haue worshypped hym wyth suche maner loue as she dyde before and thenÌ„e our lorde forbode her sayd thus Towche me not That is Sette not thy reste ne the loue of thyn herte in that fourme of maÌ„ that thou seest wyth thy flesshly eye onÌ„ly for to reste therin For in that fourme I am not stied vp to my fader That is I am not euen to the fader for in that fourme of man I am lesse than he Towche me not soo but sette thy thoughte thy loue in that fourme in whiche I am euen to the fader that is the fourme of the godhede and loue me knowe me worship me as god man godly not as a man maÌ„ly Soo shalt thou touche me For sythen I am both god man and all the cause why I shal be loued worshipped is for I am god and for I toke the kynde of man And therfore make me a god in thyne herte and in thyne loue And worshyppe me in thyne vnderstondynge as Ihesu god and man souereyne sothfastnes and souereyne godenes and blessed lyf for that I am And thus taughte our lorde her as I vnderstonde and also all other soules that are disposed to conteÌ„placion and able therto that they sholde doo so Neuertheles other soules that are not subtyll in kynde ne are not yet made ghostly thrugh grace it is good to hem that they kepe forth her owne worchynge in ymagynacoÌ„n wyth manly affeccoÌ„n vnto morÌ„ grace come freely to hem It is not syker to a man to leue one good thynge vtterly tyll he see fele a better Vpon the selfe wyse it may be sayd of other maner felynges that are like to bodily as herynge of delectable songe or felynge of coÌ„fortable hete in the body seenge of lyghte or swetnes of bodily sauour Thise are not ghostly felynges for ghostly felynges are felte in the myghtes of the soule pryncipally in vnderstoÌ„dynge loue and lityll in ymagynacoÌ„n But thise felynges are felte in the myghtes of the body in ymaginacoÌ„n therfore they are not ghostly felynges But whaÌ„ they are best mooste true yet are they but outwarde tokeÌ„s of the Iuly grace that is felte in the myghtes of the soule This may be openly preued by holy wrytt sayeng thus ApparueruÌ„t aplis disê‘tite 〈◊〉 taqmÌ„ ignis seditque supra singlos eorum spÌ„s scuÌ„s The hoâ—ly ghost appered to thapostles in the daye of pentecost in y â— liâ—kenes of brenÌ„ynge tonges enflaÌ„med her hertes sette vpon eche of hem Now soth it is y e holy ghost that is god in hymselfe vnseable was not that fyre ne the tonges that were seen ne that brenÌ„ing that was felt bodily but he was vnseable felt in the myghtes of her soules for he lyghtned her reason kyndeled her affeccoÌ„n thrugh his blessed precense soo clereâ—i soo brenÌ„yngly that they had sodeynly the ghostly knowyng of sothfastnes the perfeccoÌ„n of loue as our lorde behyght heÌ„ sayenge thus SpÌ„s scuÌ„s docebit vos oeÌ„m veritateÌ„ That is y e holy ghost shal teche you al sothfastnes thenÌ„e was y e fyre y t brenÌ„yg nought elles but a bodily token outwarde shewed in wytnessynge of that grace that was Inwardly felte And as it was in hem soo is it in other soules that are vysited and lyghtned wythin of the holy ghost and hath wyth that suche outwarde felynge in coÌ„forte wytnessyng of the grace in warde But that grace is not as I hope in all soules that are perfyte but there our lorde woll Other Inperfyte soules that haue suche felynges outwarde haue not yet receyued Inwarde grace it
seest or herest smellest or saue rest wythoutforth in thy bodily wyttes or wythin in ymaginacoÌ„n knowyng or felyng in thy resoÌ„ bryng it all wythin y â— trouth the rules of holy chirche cast al in y e morter of mekenes and breke it smalle wyth the pestell of drede of god thrugh the powder of al this in the fyre of desyre offre it so to god and I telle y â— forsoth wel shal that offryng lyke in the syghte of thy lord IhuÌ„ and swete shall the smoke of that fyre smelle to the face of thy lorde Ihesu This is for to saye Drawe all this that thou felyst wythin the trouthe of holy chyrche and breke thyself in mekenes And offre the desire of thyn hert oonly to thy lorde IhuÌ„ for to haue hym and nought elles but hym And yf thou doo thus I hope by the grace of cryst thou shalt neuer be ouercome by thyn enmye This taught vs saynt poul whan he sayd thus Siue manducatis siue bibitis siue quicquid aliud facitis oiÌ„a in nomine dnÌ„i facite whether ye ete or drynke or what maner of dede that ye doo all doo ye in the name of our lorde IhuÌ„ cryst forsakynge yourself and offre it vp to hym Meanes whyche thou shalt moost vse as I haue before sayd arne prayer meditacyon Fyrst I shall shew the a lityll of prayer after of meditacoÌ„n ¶ Of prayer that is spedeful to gete clennes of herte and vertues Caplm xxiiii PRayer is profyte spedfull to vse for to gete clenÌ„es of herte by destroyeng of synÌ„e and receyuyng of vertues Not that thou sholdest by thy prayer make our lorde knowe what thou desyrest For he knoweth wel ynough what the nedeth but for to make the able redy by thy prayer that thou myght receyue as a clene vessell the grace y t our lord wyll freely yeue to the whiche grace may not be felte tyll thou be as said purifyed by the fyre of desire in deuoute prayer For though it be soo that prayer is not the cause for whiche our lord yeueth grace neuertheles it is a waye by the whiche grace frely yeuen comyth to a soule ¶ How men shold pray and wheron the poynt of her thought shall be sette in prayer Caplm xxv BVt now desirest thou perauenture for to knowe how thou sholdest praye And vpon what thyng thou shold sette the poynt of thy thought in thy prayer And also what prayer were best for the for to vse As to the fyrst I answere and saye thus That whan thou arte wakenyd of thy slepe and redy for to pray thou shalt fele thyself flesshly and heuy euer douÌ„warde to vayn thoughtê other of dremes or faÌ„tasyes or of vnskylful besines of the world or of thy flesshÌ„ ThenÌ„e behouyth the for to quycken thyn herte by prayer styre it as moche as thou may to some deuocoÌ„n And in thy prayer that thou set not thyn hert in ony bodily thing but al thy traueyle shal be for to drawe in thoughte fro beholdyng of all bodily thyng that thy desire myght be as it were nakyd bare fro al erthly thynges euer vpward styeng vnto IhuÌ„ cryst whom y u may neuer see bodily as he is in his godhede ne by bodily lyknes in ymagynacioÌ„ But y u may thrugh deuoute coÌ„tinuel beholdyng of the mekenes of his precious maÌ„hede fele the godenes the grace of his godhede whaÌ„ thy desire is eased holpeÌ„ and as it were made free fro al flesshly thoughtê afeccoÌ„ns is moche lyft vp by ghostly myght in to ghostly sauour delite in hym of his ghostly preseÌ„ce· holde therin moche of the time of thy prayer soo that thou hast noo grete mynde of erthly thyng or elles the mynde greueth y â— but lityl yf y u can pray thê° thenÌ„e canst thou pray wel For prayer is nought elles but a styenge desire of the hert in to god by wythdrawyng of the hert fro al erthly thoughtes And soo is prayer lykned to a fire whyche of his owne kynde leueth y e lowenes of the erth alway styeth vp in to thayer Right so desire in prayer whaÌ„ it is towchid lightned of the ghostly fyre whiche is god it is euer vpstyeng to hym that it came fro ¶ Of the fyre of loue Caplm xxvi Aâ— men y t spekeÌ„ of the fire of loue knoweÌ„ not wel what it is for what it is I can not telle ye. saue this I may telle y â— that it is neyther bodily ne bodily felyd A soule maye fele it in prayer or in deuocoÌ„n whiche soule is in y e body but he felith it not wyth noo bodily wytte For though it be so y â— it werke in a soule· y e body may torne in to an hete as it were chauffyd for likyng traueyle of y â— spiryte Netheles y â— fyre of loue is not bodily for it is onÌ„ly in y e ghostly desire of y e soule This is noo dowte to noo man or woman that felith deuocoÌ„n But some beÌ„ symple wene by cause it is called fyre y t it shold be hote as bodely fyre is for thy I say y t I haue said ¶ That the certen prayer in speche ordened of god of holy chyrche is best to hem that ben new tourned to god to deuocoÌ„n Caplm xxvii NOw as to y e other for to know what prayer were best for to vse I shal say as me thynke Thou shalt vndstonde that there beÌ„ iii. maner of prayers The fyrst is prayer of speche made specially of god as is the pater nost made also more generally bi thordynauÌ„ce of holi chirche as matins eueÌ„song houres And also made bi deuoute men of other special sayeÌ„ges as to our lord to our lady to his saiÌ„tes As to this maner of prayer whiche is callid vocal me thynketh vnto the that art religious by custome rule art bouÌ„de for to say mateyns houres I hold it moost spedeful for to say hem as deuoutly as y u maist For whan thou sayst thy mateyns y u sayest also thy pater nost priÌ„cipally other more For to styre the to more deuocoÌ„n was it ordened for to say also psalmes ympnes suche other whiche beÌ„ made by the holy ghost as y e pater nost is And therfore y u shalt not say hem hastely rechelesly as thou were euyll apayd that y u arte bouÌ„de with hem but thou shalt gader thyn affeccoÌ„n thy thought for to say hem more sadly more deuoutly than ony other special prayer of deuocoÌ„n trowyng forsoth that sith it is y e prayer of holy chyrche there is noo prayer so ê“fytable to y e whiche is vocal forto vse comynly as y â— is And so shal y u put away al heuynes bi grace y u shalt turne thi nede in to a gode wyll thy
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
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
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
aboute And therfore that it myghte come to theffecte of true spousage he hath suche gracyous spekynges this maner of a wower to a choseÌ„ soule He sheweth his preuy Iewels moche thynge he giueth more he behiteth and curteys daliauÌ„ce he shewith Ofte he visyteth wyth moche grace ghostly coÌ„forte as I beforÌ„ sayd but he hwo doth this in specyal al fully can I not telle the. for it nedeth not Neuertheles somwhat shall I saye after that grace styreth The drawyng of a soule fully to perfyte loue is fyrste by the shewynge of ghostly thinges to a clene soule whan the ghostly eye is openid not that a soule sholde reste therin make an ende there but by that seche hym loue hym onÌ„ly that is hyghest of al wythout ony beholdyng of ony other thynge than hymself But what are thyse ghostly thynges sayest yu. for I speke ofte of ghostly thinges To this I answere saye that ghostly thynge may be said all the sothfastnes of holy wrytte And therfore a soule that thrugh â—yghte of grace maye see the sothfastnes of it it seeth ghostly thynges as I haue before sayd ¶ How thrugh gracyous openynge of the ghostly eye a soule is made wyse mekely sothfastly to see the dyuersyte of degrees in holy chirche as traueylynge And for to see angels kynde and firste of reproued Caplm xlv· NEuertheles other ghostly thynges there beÌ„ also the whiche thrugh lyghte of grace are shewed to the soule 〈◊〉 thyse The kynde of all resonable soules the gracyous woâ—chynge of our lorde IhuÌ„ in hem The kynde of angels blessâ—â— reproued her worchyng and the knowynge of the blessâ—â— trynyte after that grace techith Holy wrytte sayth in the boke of songes of the spouse thus SurgaÌ„ circuibo ciuitateÌ„ que raÌ„ queÌ„ diligit aiÌ„a mea I shall ryse I shall goo aboute the cyte I shall seche him that my soule loueth That is I shall ryse in to highnes of thought goo aboute the cyte By this cyte is vndstonde the vnyuersyte of all creatures bodily ghostly ordeined and ruled vnder god by lawes of kynde of reason of grace I goo abowte this cite whan I beholde the kyndes the causes of bodily creatures· the yeftes of grace the blyssis of ghostly creatures· and in all thise I seche hym that my soule loueth It is fayre lokynge with the InÌ„er eye on IhuÌ„ in bodily creatures for to see his myghte his wysdome his goodnes in ordynauÌ„ce of her kynde but it is moche fayrer lokinge on IhuÌ„ in ghostly creatures Fyrste in resonable soules bothe chosen reproued to see the mercyfull callyuge of him to chosen how he torneth heÌ„ fro sinÌ„e by lyghte of his grace how he helpeth hem techeth hem chastith hem coÌ„fortith hem he ryighteth he clenseth he fedeth how he maketh hem brenÌ„ing in loue in lyghte by plente of his grace And thus dooth he not to one soule onÌ„ly but to all his choseÌ„ after mesure of his grace Also of al reproued how ryghtfully he forsakyth hem leueth hem in her synÌ„es dooth hem no wronge How he rewardeth hem in this worlde suffrynge hem to haue the fulfillyng of her wyll after to punysshÌ„ hem endlesly Lo this is a lityll beholdynge of holy chyrche whiles it is in traueylyng in this lyfe to seen how blacke how fowle it semyth in soules that are reproued how fayr how louely it is in chosen soules And all this ghostly syÈte is noughte elles but the syghte of IhuÌ„ not in hiÌ„selfe but in his mercyfull preuy werkes in his rightwys domes euery daye shewed remeÌ„bred renewed to resonable soules Also ouer this to see wyth the ghostly eye y e paynes of reproued the Ioye the blysse of chosen soules it is ful comfortable For sothfastnes maye not be seen in a clene soule wythoute grete delyte wondfull softnes of blessyd brenÌ„ynge loue Also the syghte of angels kynde fyrste of daÌ„pned after that of the blessed It is a full fayr contemplacoÌ„n of the fende in a clene soule whan grace bringeth the fende to the syghte of the soule as a clumsid caytyf bounden wyth the mighte of IhuÌ„ that he maye not dere ThenÌ„e the soule beholdeth him not bodily but ghostly seenge his kynde and his malyce and torneth hym vp soo downe spoylleth hym and renteth hym all to nought scorneth hym dispyseth him and setteth nought by his malyce Thus biddeth holy wrytte whan it sayth thus Verte impiuÌ„ et noÌ„ erit Torne the wycked that is the fende vp soodowne and he shall be as noughte Moche wond hath the soule that the fende hath somoche malice and soo lityll myghte There is noo creature so vnmyghty as he is and therforÌ„ it is a grete cowardnesse that men dreden hym somoche He maye noo thynge doo wythout leue of our lorde IhuÌ„ not somoche as entre in to a swyne as the gospell sayth Moche lesse maye he doo thenÌ„e to noye ony man And thenÌ„e yf our lorde IhuÌ„ gyue hem leue to tarye vs it is full worthily mercyfully done that our lorde IhuÌ„ doth and therfore welcome be our lorde IhuÌ„ by hymself by all his messengers The soule dredeth nomore than the blustrynge of the fende than y e stirynge of a mows wuder wrothe is the feÌ„de yf he durste say naye but his mouth his stopped wyth his owne malyce his hondes are bouÌ„den as a theyf worthy to be demid hanged in helle And thenÌ„e the soule accusyth him riÈtfully demith him after that he hath deserued wond not of this sayeng for saynte poul meaned the same whaÌ„ he sayd thus FreÌ„s nescitis qmÌ„ anglos iudicabimê° Brethern wote ye not well that we shal deme angels that are wicked spirytes thrugh malyce that were made gode angels by kynde As who sayth yes This demâ—ge is fygured before the dome in contemplatyfe soules For they fele a lityl tasting in lyknes of al y t shal be done aftward of our lord IhuÌ„ opeÌ„ly in sothfastnes shamid shent is y e feÌ„de gretly in hiÌ„self whaÌ„ he is thê° fared with a clene soule He wolde fayn flee away he may not for y e myÈte of y e hiest holdeth him styll and y t greuith him more thaÌ„ al y e fire of helle wond mekely fallith y e soule to ihuÌ„ thenÌ„e w t hertly louinges y t he so myÈtly saueth a symple soule fro al malice of so fell a enmie by his grete merci ¶ How by the same lyghte of grace the blessed angels kynde maye be seen And how IhuÌ„ is god maÌ„ aboue all creatures after that the soule maye see hym here Caplm xlvi ANd thenÌ„e after this by the self lyght maye the soule see ghostly the faâ—rhede of angels the worthines of hem in kynde the subtylte of hem in substauÌ„ce the coÌ„fermynge of heÌ„ in grace the fulnesse of endles blysse â–ª y â— souÌ„dryhede
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
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
ghost He is the yeuer and the yeft and maketh vs thenne by that yefte for to knowe and loue hym â—o this is the loue that I spake of that thou sholdest onÌ„ly coueyte and desyre this vnfourmed loue that is the holy ghost For sothly a lesse thynge or a lesse yefte than he is maye not auayle vs for to brynge vs to the blessed sight of IhuÌ„ And therforÌ„ sholde we fully desyre and aske of IhuÌ„ onÌ„ly this yefte of loue that he wolde for the mochenes of his loue so blessed towche our hertes wyth his vnseable lyghte to the knowyng of him and departe wyth vs of his loue that as he loueth vs that we myghte loue hym ayen Thus sayth saynt IohÌ„n â—os diligamê° deuÌ„ qmÌ„ ipÌ„e prior delixit nos That is Loue we god now for he fyrste loued vs He loued vs moche whan he made vs to his liknes â–ª but he loued vs more whan he bouÈte vs with his precyous blode thrugh wylful takinge of dethe in his maÌ„hede fro the power of the fende fro the pyne of helle but he loueth vs moost whan he yeueth vs the yefte of the holy goost that is loue· by the whiche we knowe hym loue hym are made syker that we are his sones chosen to saluacion For this loue are we more to hym bouÌ„de than for ony other loue that euer shewed he for vs. eyther in our makynge or in our ayeÌ„byenge For though he had made vs and boughte vs but yf he saue vs wyth all what profyteth it elles to vs our makynge or our byenge Sothly ryght noughte Therfore the mooste token of loue shewed to vs as me thynketh is this That he yeueth hymselfe in his godhede to our soules He gaaf hym selfe fyrste in his manhede to vs for our Raunson whanne he offred himselfe to the fader of heuen vpon the awter of the crosse This was a ryghte fayre yefte and a ryght grete token of loue But what tyme he gyueth hymselfe in his godhede ghoostly to oure soules for oure saluacyon And maketh vs for to knowe hym and for to loue hym Thenne louyth he vs fully for thenne yeueth he hymselfe to vs and more myghte he not yeue vs ne lesse myghte not suffyce to vs And for this skylle it is sayd that the ryghtyng of a synfull soule thorugh foryeuenesse of synnes is arected and appropered pryncypally to the worchynge of the holy ghoste For the holy ghoste is loue And in the ryghtynge of a soule our lorde Ihesu sheweth to a soule most of his loue for he doth awaye all synne and oonyth it to hym And that is the beste thynge that he maye doo to a soule and therfore it is appropred to the holy ghost The makyng of the soule is appropred to the fader as for the souereyne myghte and power that he shewyth in makynge of it The byenge of it is aretted to the sone as for the souereyne wytte and wysdome that he shewed in his manhede For he ouercome the fende pryncypally thrugh wysdom and not thorugh strengthe But the ryghtynge anâ— the full sauynge of a soule by foryeuenesse of synnes is aprâ—pred to the thyrde persone that is the holy ghoste For therin sheweth Ihesu mooste loue vnto manÌ„es soule And for thâ—â— thynge shall he be mooste loued of vs ayen His makynge iâ— comen to vs and to all vnresonable creatures For as he made vs of noughte soo made he hem And therfore is this weâ—ke greteste of myghte but not mooste of loue Also the byeâ—â—ge is comen to vs and to all resonable soules as to Iewes â—â—arracyns and to fals crysten men For he deyed for al souleâ— ylyke and bought hem yf thei woll haue the perfyte loue 〈◊〉 it And also it suffyceth for the bienge of all though it be soâ— that all haue it not And this werke was moost of wysdome not moost of loue But the ryghtynge and the halowyng of our soules thrugh the yefte of the holy ghost that is oonly y e worchynge of loue And that is not comen but it is specyalle gyfte oonly to chosen soules And sothly that is moost worchynge of loue to vs that are his chosen chylderne This is the loue of god that I spake of whiche thou sholde coueyte and desyre for this loue is god hymself and the holy ghoste This loue vnformed whan it is yeuen to vs it worcheth in our soule al that gode is â–ª and all that longeth to godenes This loue loueth vs or that we loue hym for it cleÌ„seth vs fyrst of our synnes and makyth vs for to loue hym makyth our wyll stronge for to ayenstonde all synÌ„es and styreth vs for to assaye ourself thrugh dyuers exercyse both bodily ghostly in al vertues It stireth vs also for to forsake the synÌ„e and flesshly affeccoÌ„ns and worldly dredes It kepeth vs fro malycyous temptacoÌ„ns of the fende· and dryueth vs oute fro besynes vanyte of the worlde and fro conuersacoÌ„n of worldly louers All this dooth the loue of god vnfourmed whan he yeueth hymself to vs we doo right nought but suffre him and assente to hym for that is the moost that we do that we assente wylfully to his gracyous worchyng in vs And yet is not that wyll of vs but of his makyng so that me thinkyth that he dooth in vs all that is well done yet see we it not And not onÌ„ly dooth he thus but after this loue dooth more for he openeth the eye of the soule and shewith to the soule y â— syghte of IhuÌ„ wonderfully and the knowyng of hym as the soule maye suffre it thus by lytyll by lytyll and by y e syghte he rauyssheth all the affeccyon of the soule to hym and thenÌ„e begynÌ„eth the soule for to knowe him ghostly brenÌ„yngly for to loue hym ThenÌ„e seeth the soule somwhat of the kinde of the blessed godhede of IhuÌ„ how that he is all and that he worcheth all that al gode dedes y t are done gode thouÈtes are onÌ„ly of him for he is al souerein myÈt al souerein sothfastnes al souereyne godenes And therforÌ„ euery gode dede is done of hym by him he shal onÌ„ly haue y e worship the thaÌ„ke for al good dedes and noo thynge but he For though wretched meÌ„ stele his worshypp here for a whyle Neuerthelesse att the laste ende shall sothfastnesse shewe well that Ihesu dyde alle â–ª and man dyde ryght noughte of hym sefe And thenne shall theues of goddes good that are not acorded wyth hym here in this lyfe for her trespaas be demyd to deth and Ihesu shall be fully worshypped thanked of alle blessed creatures for his worchynge This loue is not elles but IhuÌ„ hymselfe that for loue worcheth all this in mannes soule· and refourmeth it in felynge to his lyknes as I haue before sayd som what as I shall saye This loue bryngeth in to the soule the full hede of all vertues and makyth hym all