more y t he be torned to me lyue For our lorde wol that the moost frowarde man y t lyueth forshapen thorugh synne yf he torne his wyl aske grace that he be refourmed to his lyknesse ¶ That refourmyng in fayth in felyng may not sodēly be goten by grace moche bodely ghostly traueyle ī lengthe of tyme Caplm xvii THis refourmyng is in fayth as I haue before sayd y t lyghtly may be had But after this comyth refourmyng in fayth in felynge that maye not lyghtly begote but thorugh longe trauyle moche besynesse For refourmynge in fayth in comyn to al chosen soules though they ben in the lowest degree of charyte But refourmynge in felynge is specyally of thyse soules y t may come to the state of perfeccyon that maye not sodeynly be had but after grete plente of grace moche ghostly traueyle a soule maye come therto and that is whan he is fyrste helyd of his ghostly syknes and whan al bytter passyons flesshly lustes other olde felynges arne brente oute of the herte with fyre of desyre newe gracyous felynges arne brought Inne with brennynge loue ghostly lyght Then̄e ryght nyghe hygheth a soule to perfeccyon and to refourmynge in felynge ¶ For soth it is ryght as a man that is broughte nye to deth thorough bodely syknesse though he receyue a medicyne by the whiche he is restored and syker of his lyfe he maye not therfore anone ryse vp and go to werke as an hole maye for the feblenes of his body holdeth hym downe that he muste abyde good whyle and kepe hym wel with medicynes and dyete hym by mesure after y e techynge of a leche tyl he maye fully recouer bodely he le Ryght so ghostly he that is brought to ghostly dethe thorugh dedely synne though he thorugh medycyne of the sacrament of penaūce be restored to lyfe that he shal not be dampned neuertheles he is not anone hole of all his passyons and of al his flesshly desyres ne able to contemplacyon but hym behouyth abyde a grete whyle and take good kepe of hymselfe and rule hym soo that he myght recouer ful hele of soule for he shal langern a grete whyle or that he be fully hole Neuertheles yf that he take medecynes of a good leche vse hem in tyme with mesure with dyscrecyon he shall moche the sooner be restored to his ghostly strength and come to refourminge in felynge For refourmynge in fayth is y e lowest state of al chosen soules For byneth y t myght they not well be But refourmynge in felyng is the hyest state in this lyfe that the soule maye come to But fro the lowest to y e hyest maye not a soule sodenly styrte no more than a mā that wol clymbe vpon a ladder hye and setteth his fote vpon the lowest stele may at the nexte flee vp to y e hyest But hym behoueth go by processe one after a nother tyl he maye come to the ouerest Ryght so it is ghostly noo man is made sodenly souereyne in grace but thorough longe exercyse and slye werkynge of a soule maye come therto namly whan he helpyth and techyth a wretchid soule in whome al grace lyeth For without specyal helpe and Inwardly techynge of hym maye noo soule come therto ¶ The cause why so fewe soules in rewarde of y t multytude of other comen to this refourmg in fayth in felynge Caplm̄ xviii BUt now sayst thou Syth our lorde is so curteys of his goodnes of his gracyous yeftes so free wonder it is then that so fewe sowles as it semyth in rewarde of the multytude of other maye come to this refourmynge in felynge It semyth y t he were dangerous that is not sothe or that he toke no rewarde of his creatures the whiche by takyng of fayth are become his seruauntes Unto this I may answere saye as me thynketh that one enchesen is this Many that are refourmed in fayth setten not her hertes for to profyte in grace ne for to seke none hyer estate of good lyuynge thorugh besye traueyle in prayeng a thynkyng and other bodely ghostly werkynge but hem thynke it ynough to hem to kepe hemselfe out of dedely synne for to stonde stylle in that plyght as they are in For they saye that it is ynough to hem for to be saaf and haue the leest degre in heuen They wol coueyte no more Thus perchaunce dooth some of the chosen soules that leden in the worlde actyflyfe and that is lytyl wonder of hem For they are so occupyed with worldly besynesse that nedeth for to be done that they maye not fully sette her hertes for to profyte in ghostly we tkynge And neuertheles it is peryllous to hem for they falle out al daye and are nowe vp now downe maye not come to the stablenes of gode lyuyng Neuertheles they are somwhat excusable for her astate of lyuynge But other men wymmen y t are free fro worldly besynesse yf they woll maye haue her nedeful sustynaunce without grete bodely besynes specyally as relygyous men wymmen may that bynden hemselfe to the state of perfeccyon by takynge of relygion and other men also in seculer state that haue moche reason in grete kyndly wytte myght yf they wolde dyspose hem there to come to moche grace Thyse men are more to blame for they stōde stylle as they were ydle wol not prouffyte in grace ne in no ferder sekynge for to come to the loue and the knowyng of god For sothly it is peryllous to a soule that is refourmed oonly in sayth and wol no more seke profyte ne yeue hym besyly to ghostly traueyle for he maye so lyghtly lese that he hath and falle ayen to dedely synne For a soule may not stonde styl alwaye in one state whyle that it is in the flesshe For it is eyther profytynge in grace or peyrynge in syn̄e For it fareth by hym as it dooth by a man that were drawe out of a pytte whan he were vp he wolde no ferder go than y e pyttes brynke Sothly he were a moche foole for a lytyl puffe of wynde or an vnwarly styryng of hȳ selfe sholde soone caste hym downe ayen wors than he was byfore Neuertheles yf he fle fro y e brynke as ferre as he maye go forth on the erthe then though there come a grete storme he is the more syker for he falleth not in the pytte Ryght so ghostly he that is drawen out of y e pytte of synne thoroughe refourmynge of faythe and whan he is our of dedely synne he thynketh hymselfe syke◠ynoughe And therfore he wol not profyte but holde hym stylle as he is by the pyttys brynke as nere as he maye sothely he is not wyse For atte the leest temptacyon of hys enmye or of hys flesshe he falleth in to synne ayen But neuerthelesse yf he flee fro the pytte that is yf he sete
conscyence syker trust of saluacyoÌ„ dare desyre partyng fro our body by bodely deth by present to our lorde neuertheles for we maye not yet therfore we stryuen whether we be absent or present for to plese hym y â— is we stryue ayens synnes of y e worlde lykyng of y e flessh by desyre to hym for to bren in the fyre of desyre all thynge y t lettyth vs fro hym But yet askest thou me may a man haue thys desyre in his herte coÌ„tynuelly y â— thynketh nay as vnto this I may saye as me thynketh y t this desyre maye be had as for vertu profyt of it iÌ„ hert coÌ„tynuelly but not in werkyng ne vsyng as by this ensaÌ„ple yf thou were seke thou sholdest haue as eche maÌ„ hath a kyndely desyre of bodely hele contynuelly iÌ„ thyn hert what y t thou dedyst whether thou slepe or wake but not aye ylyke for yf thou slepe or wake thynkest on somÌ„ worldly thynges than thou hast thy desyre in hert only not in werkyng but whaÌ„ thou thynkest on thy bodyly syknes on thyn hele thaÌ„ thou hast it iÌ„ vsyng ryght so it is gostly of desyre to god he y t hath this desyre of y e yeft of god yf he slepe or elles thynke not on god but on worldly thynges yet he hath this desyre iÌ„ hert iÌ„ his soule tyl y t he syn dedly but anone as he thynketh on god or on cleÌ„nes of liuyng or of ioyes of heuen thaÌ„ werketh his desyre to god as loÌ„ge as he kepeth his thought his entent to plese god eyther iÌ„ prayers or in medytacion or in ony other gode dede y t al his besynes be for to stere his desyre vse it by dyscrecoÌ„n now in oo dede now in an other after he is dysposed hathe grace therto this desyre is roote of al thy weâ—kynge yf it be medeful for wyte thou wel what good dede y t thou doost for god bodely or ghostly it is an vsynge of this desyre whan thou prayest or thynkest doute not than yf thou desyre god therfore whan thou doost a good dede or thynkest on god dout not thynkyng iÌ„ thyn herte whether thou desyrest or not for thy dede sheweth thi desyre Some are vncunnyng wene y t they desyre not god but yf they euer be cryenge on god with wordes of her mouthe the hele lykyng ay lastyng wysdom loue pees worshyp sykernes rest ioye blysse ynought euer withouten ende the more feruently shalt thou desyre the ioye y e rest of y t blyssed lyf Many men are couetous of worldly catel worshyppes erthly ryches thynke now dremyng now wakynge how by what meanes they myght come therto therfore they foryeten the mynde of heÌ„self the peynes of helle the ioyes of heuen sothly they are not wys they are lyke to chyldren y t renneÌ„ after butterflyes for they loke not to theyr feete they fal somtyme sone downe breken her leggis What is al the poupe the worshyp of this worlde in ryches or in iolyte but a butterflye sothly no thyng ellis yet mekyl lesse therfore I pray y e be thou coueytous of y e Ioyes of heuen thou shalt haue worshyp ryches y t euer shal laste For at the laste ende whan worldly coueytous men bryng no good in her hondis for al her worshyppes al her rychessys are turned into nought saâ— sorowe peyne thaÌ„ shal worldly men y t forsake trewly al vayn worshyppes rychessys of this worlde or elles yf they haue ryches worshyppes they setten nought by hem ne they setten not her loue ne lykyng in hem but lyue euer in drede in mekenes in hope soÌ„tyme in sorowe abyden y e mercy of god pacyently they shal than haue fully y â— they heâ—e coueyted for they shal be crowned as kynges stye vp with our lorde IhuÌ„ in to the blysse of heuen Also there ben many other medytacyons mo than I can saye whiche y â— god putteth in to a manÌ„es mynde for to styre the affeccyon y e reson of mannes soule to lothe vanytees of this worlde for to desyre the Ioyes of heuen Thyse wordes I saye not to the as I hadde fully shewed the y â— maner of medytacyons as they are wrought in a mannes soule but I touche heÌ„ to the a lytyll y â— thou myghtest by this haue more vnderstondynge ¶ How a man shal do whan he felyth no sauour ne comfort in his medytacyons Caplm xv NEuertheles me thynketh it is good to the y e whaÌ„ thou dysposyst the to thynke on god as I haue before sayd or on otherwise perauenture thou felyst no sauour ne deuocyon in thy thynkynge but oonly a naked mynde a weyke wyl y t thou woldest fayne thynke on god but thou canst not than I hope it is good to the y t thou stryue not to mekyl with thyself for thou myghtest so lyghtly falle it too more derknes but yf thou were more sly in thy werkyng therfore I holde it most syker vnto y â— for to saye thy pater noster thyn Aue. or ellis thy matynes or ellys for to rede vpon thy sauter for y â— seuermore a syker standarde y t wyl not fayle who so maye cleue therto he shal not erre yf thou mayst by thy prayer gete deuocyon loke than this deuocyon be only in affeccyon y t is to saye in grete desyre to god with ghostly delyte holde forth thaÌ„ thy sayeng breke not lyghtly of for often it fallyth y t prayeng with y e mouth getyth kepeth deuocyon yf a maÌ„ cese of sayeng deuocyon vanyssheth awaye Neuertheles yf deuocyon of prayers bryng in to thyn hert a deuout thought of the manhed of our lorde or of ony of the other before sayd this thought sholde be letted by thy sayeng thaÌ„ mayst thoncese of thy sayenge and occupye the with medytacyon tyll it passe awaye Where of a man nedeth â—o be ware iÌ„ medytacon Caplm xvi BUt of certeyn thynges the behoneth to beware in thy medytacyons some shal I tel ye. One is whan thou hast had a gostly thought or ymagynacyon of the manhed of our lorde or of suche bodyly thynges thy soule hath ben coÌ„forted fed ther with it passyth awaye by theself be not to besy to holde it styl with maystry for it is than turned to peyne to bytternes also yf it passe not away but dwelle styl in thy mynde withouten ony traueyle of thyself thou for comfort of it wyl not leue it therfore it reueth the of thy slepe in nyghtes or ellis iÌ„ dayes fro other good dedes or elles for grete feruour of thy body thy body or thyn hed fallyth into gret febylnes than shalt thou wylfully breke of whaÌ„ tyme cometh soÌ„tyme whan thou hast most deuocion were lothest for to leuen it as whan it passyth
meo seÌ„per ardebit et sacerdos surgens mane subiciet ligna vt ignis noÌ„ extynguatur Fyre shal euer bren in myn auter the prest rysyng at morowe shal put vnder styckes y t it be not quenched this fyre is loue desyre to god in a soule y e whiche loueth for to be norysshed kept by layeÌ„g to y e stickes y t it go not out thyse styckes are so douers maters some are of o tre somÌ„ are of an other a man that is lettered hath vnderstoÌ„dyng of holy wryt yf he haue this fyre of deuocyon in his hert it is good to hym to gete hym styckes of holy ensaÌ„ples deuoute prayers norysshe y e fyre with heÌ„ An other man vnlettered may not so redely haue at his honde holy wrytte ne doctours sayenge and therfore it nedeth to hym for to do many good dedes outwarde to his euen crysten kyndel the fyre of loue with hem And soo it is good that eche man in his degre after that he is dysposed that he gete hym styckes of o thynge or of other eyther prayers or medytacions or redyng in holy wryt or gode bodyly werkis for to norysshe y e fyre of loue in his soule that it be not quenched for the affeccyon of loue is tendre lyghtly wyl vanysshe awaye but yf it be wel kept by good dedes bodyly and ghostly contynuelly norysshed Now chanue sythen our lorde hath sent in to thyn herte a lytyl sparke of this blyssed fyre that is hym selfe as holy wrytte saythe ¶ Dominus noster ignis consumens est ¶ Oure lorde god is fyer wastynge for as bodely fyer wasteth al bodyly thyng y t may be wasted ryght soo ghostly fyre y t is god wastith al maner of synÌ„e therfore our lorde is lykned to fyer wastyng I pray y e norysshe this fyer this fyer is not elles but loue charyte this hath he sent in to y e erthe as he sayth iÌ„ y e gospel IgneÌ„ veni mittere iÌ„ terraÌ„ ad quid nisi vt ardeat I am comeÌ„ to seÌ„de fyre iÌ„to y e erth wherto but y t it sholde breÌ„ y t is god hath sent fyre of loue a gode desyre a grete wyl for to plese hym in to maÌ„nes soule vnto this ende y â— maÌ„ shal know it kepe it noryssh it strength it therby be saued y e more desyre y t thou hast to hyÌ„ for hiÌ„ y e more is y e fyre of loue in ye. the lesse that this desyre is in the. the lesse is the fyre y e mesure of this desyre how mekyl it is neyther in thyself or ony other knowest thou not ne no man of himself but god only y â— yeueth it therfore dyspute not with thyselfe as though thou woldest know how mekyl thy desyre is be besy for to desyre as mekyl as thou mayst but not for to wyte y e mesure of desyre ¶ What is desyre to god for hymself how in clennes of conscyence is very coÌ„fort swetnes Ca viii SAynt austyn sayth y t the lyf of euery good crysten maÌ„ is a contynuel desyre to god that is of grete vertu â—or it is a grete cryeng in y e ere 's of god y e feruentlyer thou desyrest the hygher thou cryest y e better thou prayest y e wiselyer thou thynkest what is this desyre sothly no thynge butlo thyng of al this worldes blysse of al flesshly lykynge in thyn herte a wonderful louyng with a restful yernyng of endles blysse heueÌ„ly Ioy. this thyng may be called a desyre to god for hymself yf thou haue this desyre as I hope sikerly y t thou hast I praye y â— kepe it wel norysshe it wysly whan thou shalt pray or thynke make this desyre begynnyng endyng of al thy werke for to encrece it loke after none other feling iÌ„ thy bodyly wittes ne seke after none other bodyly swetnes neyther sownyng ne sauouryng ne wondfullyÈt ne auÌ„gels syght ne though our lorde hymself as vnto thy syght wolde apere to y e bodely charge it but a lytyl but that al thy besynes be y â— thou myÈtest fele sothfastly thy thouÈt a lothyng a ful forsakyng of al maner of synne of all maner of vnclennes with a ghostly syght of it howe foule how vgly how paynful it is that thou myghtest haue a myghty desyryng to vertues to meknes to charite to y e blysse of heuen this thinketh me were ghostly comfort ghostly swetnes in mannes soule as for to haue celennes iÌ„ conscyence fro wyckednes of al worldly vynyte with stable trouth meke hope ful desyre to god how so euer that it be of other comfortis swetnessis me thynketh that swetnes syker sothfast that is feled in cleÌ„nes of conscyence by myghty forsakyng lethyng of al synÌ„e with inwarde syght feruent desyre of ghostly thynges Al other comfortis and swetnessys of ony maner of felynge but yf they helpe lede to this ende that is to clennes of conscyence ghostly desyre of god are not syker to rest on But now askest thou whether this desyre be loue to god as vnto this I saye that this desyre is not properly loue but it is a begynnyng a tastyng of loue for loue properly is a ful cowpelynge of the louer they loued togyder as god a soule in to one this cowpelyng may not be fully had in this lyf but only in desyre longyng therto as by this ensample If a man loue an other maÌ„ whiche is absent he desyreth gretly his presence Ryght so ghostly as longe as we are in this lyf our lorde is absent fro vs y t we may neyther se hym ne here hym ne fele hym as he is therfore we maye not haue y e vse of thys ful loue here in ful lykyng but we may haue a desyre a grete yernyng for to be present to hym for to se hym in his blysse fully for to be oned to hym in loue this desyre may we haue of his yefte in this lyf by the whiche we shall be safe for it is loue vnto hym as it may be had here thus saynt poul sayth ¶ Scientes qmÌ„ duÌ„ sumus iÌ„ hoc corpore pegrinamur a dnÌ„o per fide menim ambulamus non pec spÌ„em audemus bonam voluntatem heÌ„mus magis peregrinari a corpore presences eÌ„e ad deuÌ„ ioÌ„ contendimus siue absentes siue presentes placere illi Saynt poul sayth that as long as we are in this body we are pylgrymes fro our lorde y t is we are absent fro heuen in this excile we goo by trouth not by syght y t is we lyue in trouthe not in bodely felynge we dare we â—â—â—ue a good wyl to be absent fro the body be present to god y â— is we for clennes in