That the Inner hauynge of mannes soule sholde be lyke the vtter Caplm primū

GHosti suster in Ihesu cryst I praye the that in the callyng whiche our lorde hath callid the to his seruyse thou holde the payd. and stōde stedfastly therin / traueyling besely wyth all the myghtes of thy soule by the grace of Ihū cryst: for to fulfylle in sothfastnes of good liuyng the state whiche thou haste take in liknes & in semyng / And as thou hast forsake the worlde: as it were a dede man turned to our lord bodely in [...] of men Right so y ^t in thyn hert myght be as it were [...] all erthly loues & dredes / turned holy to our lord Ihū [...] wyte thou well a bodely turnyng to god wythout th [...] [...] lowrng. is but a fygure & a lyknes of vertues. & noo [...] / wherfore a wretchyd man or woman is he [...] leuyth the Inwardly keping of himself / & shapeth [...] out forth oonly a forme & liknes of holynes: in [...] thyng / In speche & in bodely werkes: beholdyng [...] dedes. and de ming her defawtes / wenyng himself [...] whan he is right not. and soo begyleth hymself [...] not so. but turne thy hert with thy body pryncipall [...] shape the within to his ly [...]knes by mekenes & [...] ghostly vertues. and then̄e art thou truly torned to [...] not that thou soo lightly on the fyrst day may be to [...] thy soule by fulhede of vertues: as thou myght with [...] be closid in a hous. but that thou shold knowe that the [...] of thy bodely closyng is / that thou myghte the beter com [...] ghostly closing / And as thy body is closyd fro bodely cōue [...]cōn of men / right soo that thyn hert myght be enclosed fro [...] flesshly loues & dredes of al erthly thynges / And that th [...] [...]ghte the beter come therto· I shall telle the in this lityl writinge / as me thynkith.

¶Of actyf lyf. & the werkes therof / Caplm ii

[Page]THou shalte vnderstōde that there is in holy chirche two maner of lyues as saynt gregory sayth. in the whyche cristen men shold be sauf / That one is called actyf. Greg. & y ^e other contēplatyff / wythout one of thise ii. noo man may be sauid Actyff lyf lieth in loue & charyte shewed outwarde by gode bodely werkes in fulfillyng of goddis cōmaūdementes / & of the vii. werkes of mercy bodely & ghostly to a man̄es euyn cristen This lyf longeth to all worldly men whiche haue richesse & plenty of worldly goodes for to spende / And soo to all other the whiche haue state offyce or cure of other men. And ha­ue goodes for to spende. lerid & lewde: temporell or spirytuell / And generally all worldly men are boūde to fulfylle it after her myght & cūnyng: as reson & discrecōn asketh / If he moche good haue / moche gode for to doo / If he lityll haue. lesse may he doo / And yf he nouȝt haue / then̄e must he haue a gode will Thise ben werkes of actyf lyf other bodely or ghostly / Also a grete part of actyf lyf lyeth in grete bodely dedes. the whiche a man dooth to hymself / as grete fastyng: moche wakyng / and other sharpe penaūce dooyng for to chastise the flesshe wyth descrecōn for trespace before done / And by suche penaūce for to refrayne lustes & likynges of it / and to make hym buxum & redy to the wylle of the spiryte / Thise werkes though they bē actiff. they helpe right moche. & ordeneth a man in the begī ­nyng to come to cōtēplatyf lyf / yf thei bē vsed with descreciō

¶Of contēplatiff lyf & the werkes therof / Caplm iii.

COntēplatyf lyf lieth in perfyte loue & charite felyd inwardly by ghostly vertues & by sothfast knowyng & sight of god & ghostly thynges / This lyf longeth to hem specyalli the whiche for the loue of god forsakith all worldly rychesse warshippes: & outwarde besines / & hooly yeuē hem body & soule after her myght & cūnyng to the seruise of god by ghostly ocupacōn / Now then̄e sith it is soo that thy state askith for to be contēplatiff / for that is thētent of thy enclosing. that thou [Page] myȝt more frely & enteerly yeue y ^• to gostly ocupacōn / Then̄e behouyth the for to be right besie both nyght & daye with traueyle of body & of spirite: for to come to that lyf as nygh as thou mayst by suche meanes as thou hopest were best to the. Neuertheles before that I telle the of the meanes: I shall tell the fyrst a lityll more of this lyf contēplatyff: that thou myȝt somwhat see what it is / and sithen set it as a marke in the sighte of thy soule: wherto thou shalt drawe in all thyn occupacōn /

¶Of the fyrst part of contēplacōn / Caplm iiii·

COntemplatyff lyf hath thre partes / The fyrst lyeth in knowyng of god & ghostly thynges geten by reason: by techyng of man: & by studye in holy wrytte / wythout ghostly affeccōn & Iuly sauour felyd. by the specyall yefte of the holy ghost / This parte haue specyally lettred men & grete clerkes whiche by longe studye & trauaylle in holy wrytte comen to this knowyng more or lesse after the subtilte of kyndly witt & contynuaūce of studie. of the general wytte that god yeueth to euery man that hath vse of reason / This knowyng is gode / and it may be called a part of contēplacōn. in asmoche as it is a sighte of sothfastnes. & a knowyng of ghostly thynges Neuertheles it is but a fygure & a shawwe of very contēpla­cōn / for it hath not ghostly sauour in god: ne inwardly swetnes / the whiche noo man maye fele but yf he be in grete charyte / For it is the proper welle of our lorde / to the whyche co­meth none alien. But this maner knowyng is comyn to gode & badde / for it maye be had wythout charyte: & therfore it is not very contēplacōn / As oft sithes ypocrytes & flesshly liuinge men haue more suche knowyng than many other cristen men. and yet haue thise men noo charite. Of this maner knowyng spekith saynt poul thus / Si habuero oēm scienciā. & no uerim misteria oīa. caritatē autē non habeā. nihil sū. Cor i3. If I had full knowyng of all thynges· & I knewe al preuytees. & I had not charite. I am riȝt nought / Neuertheles yf they that haue [Page] this knowing kepe hem in mekenes & in charite: & flee worldly & flesshly syn̄es after her might; it is to hem a gode way & a grete disposing to very contēplaciō / yf they desire & may deuoutly after the grace of y ^e holy ghost / Other mē that haue this cūnyng & turneth it to pride & vaynglory of hēself / or in to co­uetyse & desiryng of worldly states. Greg. worships & riches / not mekely takyng it to the praysing of god: ne charitably spēdeth it in the ꝓfyte of her euēcristen. some of hem fallē other into heresies & errours / or in to other open syn̄es / by the whiche they sclaūder hēself & all holy chyrche / Of this cūnyng saith saynt poul thꝰ. Sciēcia inflat. caritas antē edificat / knowīg alone lifteth vp the hert into pride / but mēge it with charite: & then̄e turneth it into edifycacōn / This knowyng alone is but water vnsauery & colde / And therfore yf they that haue it wolde mekely offre it vp to our lorde / & praye him of grace / he shold with his blessyng turne the water in to wyne / as he dide at y ^e prayer of his moder at the fest of Architriclyne / that is for to say / He shold turne the vnsauery knowing in to wisdom. and the colde naked reason in to ghostly lyght & brēnyng loue by the yefte of the holy ghost /

¶Of the ii. part of contemplacōn / Caplm v.

THe ii. part of contēplacōn lyeth pryncipally in affeccion without light of vnderstōding of ghostly thynges / and this is comynly of simple & vnlettred men / whiche yeuē hem hooly to deuocōn / & this is felyd on this maner / whan man or woman in meditacōn of god by the grace of the holy ghoste felyth feruour of loue & ghostly swetnes by the mynde of cryst [...] passōn / or ony of his werkes in his māhede / or he felith a grete trust in the goodnes & in the mercy of god f [...] the foryeuenes of his syn̄es: & for his grete yeft of grace. [...] els he felith a drede in his affeccōn wyth grete reuerence of the preuy [...]omes of god / the whiche he seeth not / & of his rightwylnes. Or in prayer he felith the thouȝt of his hert draw vp fro all [Page] all erthly thynges. strenyd togider wyth al the myghtes of his hert: vpstyeng to our lord by feruēt desyre & with ghostly delite And neuertheles in that tyme he hath noo open sight in vndstōdyng of ghostly thynges· ne of preuytees of holy wrytte in specyall / but on̄ly that hym thynkith for the tyme noo thyng likyth hym somoche as for to pray or thynke as he dooth. for sauour delite & cōforte that he fyndeth therin / And yet can he not telle what it is. but he felyth it wel: for it is a yeft of god For out of it spryngen many swete· teres: brēnyng desyres / & stylle mournynges· whiche scoureth & clēseth the herte fro all y ^e fylth of syn̄e / & maketh it melte in to wōderfull swetnes of Ihū cryst. buxum. soople: & redy to fulfylle al goddis wyll / In somoche that hym thynkith he makith noo charge what co­myth of hymself / soo that goddis wyll were fulfylled wyth suche many stirynges moo than I can or may say / This fe­lyng may not be had without grete grace / & who soo hath it for the tyme he is in charite / whiche charite maye not be lost ne lessed though the feruour of it passe away: but by a dedely sin̄e / & that is cōfortable: This may be called the ii. part of cō templacōn / Neuertheles this part hath ii. degrees /

¶Of the lower degree of the ii· part of contēplacōn / ca vi:

THe lower degree of this felynge. men whiche are actyff may haue by grace whā they bē visyted of our lorde as myghtly & as feruētly as they that yeue hem holy to contēplatyf lyf & hath this yeft. but this felyng in his feruour comith not alway whā a man wold. ne it lastith not ful long. It comyth & gooth as he wyll that yeuyth it / & therfore who so ha­the it. meke hymselfe. & thāke god: & kepe it preuy / but yf it be to his cōfessour / and holde he it aslong as he may with descrecōn / And whā it is wythdrawen drede not tomoche. but stonde sadly in fayth & in a meke hope / with pacyēce abidyng tyll it come ayen / This is a lityl tastyng of the swetnes of y ^e loue of god / of the whiche dauid sayth thꝰ in the sawter / P· xxxiii Gus­tate [Page] & videte qm̄ suauis est dn̄s / Taast ye & see ye the swetnes of our lorde /

¶Of the hyer degree of the ii. part of cōtem­placōn / Caplm vii.

THe hyer degree of this part may not be had & holden but of hem the whiche bē in grete rest of body & soule / the whiche bi grace of Ihū & longe traueile bodely & ghostly felith a rest of hert & clen̄es in cōscience. soo y ^• hem liken noo thyng somoche for to doo / as to sitte stylle in reste of body / & for to alway pray to god. & thynke on our lorde. & to thynke somtyme on the blessid name of Ihesu whiche is cōfortable & delectable to hem / that by the mynde of it they felen hem fedde in her affeccōn / And not on̄ly of y ^• name. but al other maner prayers: as the Pater nost & the Auee / or ympnes or psalmes & other deuout sayēges of holy chirche are turned as it were in to a ghostly mirth & swete sōge [...] by y ^• whiche they are cōforted & strēgthed ayēst al syn̄es. & moche releuyd of bodely disese. Of this degree spekith saint poul thus [...]olite inebriari vino: Eph̄e. v. sed īpleamin [...] sp̄u scō. loquentes vobis metip̄is in ympnis & canticis & psalmis spūali (bus). cantātes & psallētes in cordi (bus) vr̄is dn̄o / Be ye not drōken with wyne / but be ye fulfilled of y ^e holi gost saiēg to yourself in ympnes & psalmes & ghostly sōges: synging & psalmyng in your hertes to our lord / who so hath this grace kepe he hymself in lowe­nes / & that he be euer desiryng for to come to more knowing & felyng of god in the thyrde part of cōtemplacōn /

¶Of the thyrde part of contemplacion / Caplm viii.

THe thirde part of contēplacion the whiche is perfite as it may here lyeth both in cognicōn & in affeccōn. That is to say / in knowyng & in perfite louyng of god. And that is whā a mānys soule fyrst is reformed by fulhede of vertues to the ymage of Ihū / And afterwarde whā he is visited he is taken in fro all erthly & flesshly affeccōns: fro vayn tho­ught & ymaginynges of all bodely creatures / & as it were moche rauysshed out of the bodely wyttes / And then̄e by y ^e grace [Page] of the holy ghost is illumyned for to see by vndstōdyng soth fastnes whiche is god & ghostly thynges wyth a softe swete brēnyng loue in hym so ꝑfitly that he be rauysshed of his lo­ue. so the soule is onyd for the tyme & cōformyd to the ymage of y ^e trinite / The begyn̄yng of this contēplacōn may be felid in this lyf / but the fulhede of it is kept into the blisse of heuē Of this onyng & conformyng to our lord spekith saynt poul thꝰ / Qui adheet deo. vnꝰ sp̄s [...] cū illo / That is to say / who so by rauysshīg of loue is fastened to god: then̄e god & his soule are not two. but both one / And sothly in this onyng is y ^e mariage made betwix god & the soule: the whiche shal neuer be brokē /

¶Of the twyn̄ing of the iii. part of contēplacōn. fro the ii. part of the praysing therof / Caplm ix

THe other part may be callid bren̄yng loue in deuocōn / & this brēnyng loue in contēplacion. y ^t is lower. this is y ^e hier. that is swetter to the bodily feling / this inwardly felyng better to the ghostly felyng. For it is more inwarde. more wothy: more ghostly: more wondful / For this is verely a tasting so lityl as is & a ernest of the sight of heuēly ioy: not clerli. but half in derkenes. the whiche shal be fulfylled & opēly clered in the blisse of heuen: as saynt poul saith / Videmꝰ nūc ꝑ spclm ī enigmate. i· cor· i3. tūc autē videbimꝰ facie ad faciē / we see now god by a myrrour as it were in a derknes / but in heuē shal we see opēly face to face. This is the illumynacōn of vndstondyng in delites of louyng as dauid saith in the sawter. Psalm̄· C. xviii Et nox illūi narō mea in deliciis meis / [...] nyght is my light in my delyt [...] Thother part is milke for children / this is hole mete for ꝑfyte men: the whiche haue wittes assayd to knowe good fro e­uyll: as saynt poul saith / Pfecto (rum) ē solidꝰ ribus. Hebr̄ v. q hēnt sēsus exercitatos ad discre [...]ōem boni & mali / The werkynge of the ful vse of this yefte may no man haue but he be fyrst refourmed to y ^e lyknes of Ihū bi fulhede of vertues / Ne there maye no man liuyng in dedely flesshe haue it cōtynuelly in his ful­hede & in the ouerpassyng: but by tymes whan he [...] iiii [Page] is visited / And as I cōceyue bi the writyng of holy men it is a ful short tyme. for soone after he falleth in a sobirte of bodely felynge / & al this werke makith charite / Thꝰ as I vndstonde saith saynt poul of hymself Siue excedimꝰ deo. siue sobrii sumꝰ vobis. caritas xp̄i vrget nos / wherther we ouerpasse oure bodely wyttes to god in contēplacōn. or we are more sobir to you in bodely felyng. y ^e charite of crist streyneth vs. Of this part of cōtēplacōn & of reforming to god spekith saynt poul opēly thꝰ / Nos autē reuelata facie gliam dn̄i speclam̄ trāsformati in eandē ymaginē a claritate ī claritatē· tā (quam)m a dn̄i sp̄u And this is thꝰ moche for to say Saynt poul in the ꝑsone of hymself & of ꝑfyte men saith thꝰ / we fyrst reformed by vertues. the face of our soule vnhelid bi openyng of the ghostli eye beholden as in a myrrour heuēly ioye. fulshapid & ouyd to thymage of our lord fro clerete of faith into clerete of vndston­dyng / or els fro clerete of desire in to clerete of blessed loue / & al this is wrouȝt of the spirite of our lord in a mannis soule as saynt poul saith: This part of cōtēplacōn god yeuyth where y ^t he wyll / to leryd & to lewde: to men & to wym̄en ocupied in prelacye: & to solitary also / But it is speciall not comyn / & also though a man whiche al his lyf is actyf haue the yeft of it by a special grace / neuertheles the fulnes of it may no man haue but he be solitary & in lyf contēplatyf /

¶How the shewynge to the bodely wyittes & the felynge of hem may be both good & euyll / Caplm .x.

By this that I haue sayd may y ^u sōwhat vndstōde that visyōs or reuelacōns of ony maner of spiryte in bodely aperyng. or in ymaginynge slepyng or wakyng / or els ony other felyng in y ^• bodely wyth made as it were ghostly. other in sownyng of ere: or sauering in the mouth: or smellyng at y ^e nose: or els ony sēsible hete as it were fyre glowyng & warmyng y ^e breste or ony other parte of y ^e body / or ony other thyng y ^t may be felyd by bodely wytte though it be neuer soo cōfortable & lykyng / they ben not very contēplacōn / ne they [...]en but symple & secūdary though they [Page] ben good in rewarde of ghostly vertues & of this ghostly knowyng & louyng of god / But al suche maner of felyng maye be good / wrought by a good angel / and they may be deceyuable / wrought by a wickyd angel. whan he trāsfygurith hym in to an angel of light / wherfor syth they may be both good & euyl it semith wel they are not the best. For wyte y ^u wel that the deuyll may whā he hath leue feyne in bodely felyng the lykenes of the same thynges the whiche a good angel may werke / For right as a good angel comyth wyth lyght: soo can y ^e deuyll / And soo of the other wyttꝭ / who so had felid bothe / he shold wel telle whyche were good & whiche were euyll / But he that neuer felid neyther: or els but that one: may lightly be deceyued / They are like in the maner of felyng outward: but they are full dyuers wythin / And therfore they are not for to desyre gretly. ne for to receyue lyghtly / but yf a soule myght bi the spiryte of discrecōn knowe the good fro the euyll that he were not begyled / as saynt Ioh̄n sayth / Nolite credere om̄isp̄ui. sed ꝓbare si ex deo sit / Saynt Ioh̄n biddeth vs that we shold not trust to euery spiryte / but we shal assaye fyrst whe­ther he be of god or noo / wherfore by one assaye I shall telle the as me thynkith how thou shalt know the good fro euyll

¶How y ^u shalt know whā the shewing to the bodely wyyttꝭ & felyng of hem ben good or euyll / Caplm xi.

IF it soo be that thou see ony maner of lyght or bryghtnes wyth thy bodely eye / or in ymaginynge other than euery man see / or yf thou here ony mery wondful so wnyng wyth thy bodely ere. or in thy mouth ony swete soden sauour other than of kynde. or ony hete in thy brest. as it were fyre. or ony maner delite in ony part of thy body / or if a spiryte bodely aperith vnto y ^• as it were an angel for to cōfort the. & teche y ^•. or ony suche felyng whiche y ^u knowest wel y ^t it comith not of thyself ne of no bodely creature / beware in y ^t tyme or soo ne after. & wisely beholde y ^e stiryng of thi hert: If y ^u be stirred bicause of y ^• likyng that y ^u felist to draw out thy hert fro y ^e mīde [Page] & the beholdyng of Ihesu cryst & fro ghostly ocupacōn: As fro prayer & thynkyng of thiself & thy defaw [...]es / fro thīwarde desyre of vertues & of ghostly knowynge & felyng of god / For to set the syght of thy hert & thy affeccōn / thy delyte & thy rest pryncipally therin / wenyng y ^• it shold be a parte of heuēly ioye & of angels blysse / & for thy the thynkith that y ^u sholdest nother pray ne thynke not els but al holy tente therto for to kepe it & delyte the therin / This felyng is suspect & of thēmye / & therfo­re though it be neuer so liking & wondful. refuse it & assēt not therto / for this is the sleyght of thēmye. whā he seeth a soule that wold inteerly yeue it to ghostly ocupacōn: he is wondly wroth / For he hateth no thyng more then̄e for to see a soule in a body of syn̄e to fele verely the sauour of ghostly know­yng & the loue of god. y ^e whiche he wythout body of syn̄e lost wylfully / And therfore yf he may not lette hym by open syn­nes. he wold hynd hym & begile hym by suche vanyte of bodely sauours: or swetnes in the wyttes for to brynge a soule in to ghostly pride & in to a fals sikernes of hymself / weninge y ^t he had therby a felyng of heuēly Ioye: & that he were halfe in paradyse for delite that he felyth aboute hym: whā he is nere at helle yates / And so by pryde & by presūpcōn he myght falle in errours or heresies or fātasies. or in other bodely or ghostly myscheues / Neuertheles if it be so that this maner of felyng lette not thy hert fro ghostly ocupacōn / but it makith the more deuoute & more feruent for to pray / it makith the more wise for to thynke ghostly thoughtes / And though it be so that it astonye the in the begyn̄yng / neuerthelesse afterwarde it turneth & quyckeneth thyn hert to more desire of vertues / and encreaseth thy loue more to god & to thyn euencrysten / Also it makith the more meke in thyn owne syght / By thyse tokēs may thou knowe that it is of god made bi the presence & the touchyng of a good angell / & that is of the goodnes of god eyther in comforte of symple deuoute soules for to encrease her truste & her desyre to god for to seke therby the knowynge [Page] y ^e loue of god more ꝑfytly for suche a cōfort / or els if they bē ꝑfyte that felē suche delyte: it semyth then̄e that it is an ernest & as it were a shadowe of y ^e glorifyeng of the body whiche it shal haue in y ^e blisse of heuē. I wote not whether there be ony suche man liuyng in erth / This preuylege had mary mawdeleyne as it semith to my sight in y ^• tyme whā she was alone in y ^e caue xxx. wynter / & euery day was borne vp wyth angels & was fed both bodi & soule by y ^e presēce of hem: thus we rede in y ^e story of her / Of this maner assayēg of werkyng of spy­rites spekith saynt Ioh̄n in his pistle thus. & techeth thꝰ / Oīs sp̄s q soluit ih̄m. hic nō ē ex deo. Euery spiryte y ^e loseth or vn­knyttith Ihū. he is not of god / Thise wordes may be vndstō de in many maners / Neuertheles after one maner I may vndstōde hem to this purpose y ^t I haue sayd.

¶what knytteth Ihū to mānes soule: & what loseth him therfro / Ca xii.

THe knyttyng & y ^e fastenyng of Ihū to a mānes soule: is by gode will & grete desire to hym on̄ly for to haue him & see him in his blysse ghostly / The more y ^t this desire is. the faster is Ihū knytte to the soule: The lesse that this desyre is y ^e loslyer is he knitte: Thēne what spiryte or what feling y ^t it be the whiche lesseth this desire & wold drawe it downe fro y ^e stedfast mynde of Ihū cryst. & fro y ^e kyndly styeng vp to Ihū / this spiryte wyll vnknytte ihū fro y ^e soule: & therfore it is not of god: but it is the werkyng of thēmye / Neuertheles yf a spiryte or a felyng or a reuelacōn make this desire more. knytte the knottes of loue & deuocōn to ihū faster: & open the eye of y ^e soule in to ghostly knowyng more clerly: & makith it more meke in it self this spiryte is of god / Here may y ^u see sōwhat that y ^u shalt not suffre thi hert wilfully for to rest ne for to delite holy in no bodely felyng of suche maner cōfortes or swetnes thouȝ they were gode. but y ^u shalt holde hem in thy sighte nought or lityl in rewarde of ghostly desire & on stedfaff thynking on ihū / ne fest the thought of thy hert ouermoche on hē

¶How & in what thynges shold a contēplatyf man be ocupied / Caplm xiii.

BVt thou shalt euer seke by grete besynes in prayers that thou myght come to the ghost­ly felyng of god / And that is that y ^u might knowe the wisdome of god / the endles myght of hym / the grete goodnes of hym in hymself & in his creatures / For this is contēplacōn / & that other is none. thus saith saynt poul / In caritate radicati & fūdati. Eph̄· iii. vt possitis cōprehendere cū oībus scīs que sit longitu do & latitudo. sublimitas & ꝓfundū / Be ye roted & groūded in charite that ye myght knowe he saith neyther soūde of the ere ne swete sauour in the mouth: ne none suche bodely thynge. but that ye myght knowe & fele wyth all halowes whiche is the length of the endles beyng of god / the brede of the wōderfull charyte & the goodnes of god / the heyth of the almyghty mageste of him. & the groūdles depnes of the wisdom of god In knowyng & ghostly felyng of thise shold be the ocupacōn of a contēplatyff man / For in thise may be vnderstōde the ful knowyng of al ghostly thynges / This ocupacōn is that one thyng: the whiche saynt poul coueyted sayēg thꝰ / Vnū que retro sūt obliuiscēs. in anteriora me extendā. sequor si quo mo do comp̄hendā suꝑnum braniū / Thus moche is to saye / [...]o thynge. Phil. iii as hoo sayth. is best to me for to coueyte / and that is that I myght fogete all thynges the whyche ben behyndwarde or backewarde / and I shall stretche out myne hert euer for­warde for to fele and to grype the souereyne mede of the endeles blysse / Hynwarde are all bodely thynges / Forwarde are go­ostly thynges / And for saynt poul wolde forgete all bodely thinges: & his owne bodi also. with that y ^• he myght see ghostly thynges /

¶How in reason & wylle vertue begynneth. & in loue & in likyng it is made perfyte / Caplm xiiii.

NOw I haue tolde you a lityll of cōtemplacōn what it sholde be: For this entent that thou myght knowe it and sette it as a marke byfore the syghte of thy sowle / [Page] and for to desyre all thy lyf tyme to come to ony part of it bi [...] grace of our lorde Ihū cryst / This is the conformyng of a soule to god / the whiche maye not be hadde but yf it be fyrste reformyd bi fulhede of vertues turned in to affeccōn. & that is whā a man loueth vertues / for they bē gode in hēself / There is many a mā that hath vertu of lownes. paciēce & charite to his euēcrysten. & suche other on̄ly in his reson & will / & hath no ghostly delite ne loue in hem / For oftymes he felith grutchinge. heuynes & bitternes for to do hem / & neuertheles yet he doth hem on̄ly by stiryng of reson for drede of god / this man hath vertues in reson & in wyll / but not loue of hē in his affeccyō But whā by grace of Ihū & by ghostly & bodely exercise reson is tourned in to light: & wyll in to loue. then̄e hath he vertues in affeccōn / For he hath so wel gnawe on the bytter barke of the notte that he hath brokē it: & fedeth him with y ^e kyrnell / y ^t is to say / The vertues whiche were fyrst heuy for to doo: are now turned into a very delyte & sauour: as whā a man liketh in mekenes: in paciēce: in clēnes: in sobyrte: & in charyte. as in ony delytes / [...]othly tyll thise vertues ben turned thꝰ in to affecciō. he may wel haue the ii. part of contēplacōn / but the iii sothfastly shall he not take /

¶Of the meanes that bryngeth a soule to contēplaciō. Caplm xv:

NOw sithē vertues are disposyng to contēplacōn. then̄e it behouith y ^e vse certen meanes for to come to vertues Thre meanes there bē whiche men most comynly vsen y ^• yeuen hē to contēplacōn / As redyng of holy writte & of holy teching: ghostly meditaciō: & besie prayer wyth deuocōn: Bi meditacōn shall thou see as I sayd thy wretchidnes / thy syn̄es. & thy wyckidnes / As pryde: couetise: gloteny: slouth: & lecherye wickyd stirynges of enuye / yre: hatred. & malēcolye: angrines: bitternes: and vnskilfull heuynes / Thou shalte also see thy herte full of vayne shames and dredes of thy flesshe and of the worlde / Alle thyse stirynges wyllen all waye boylle [Page] out of thi hert a water will ren̄e out of y ^e spring of a stinkīg well. & let y ^• siȝte of thy soule that y ^u maist neuer see ne fele clerely y ^e loue of Ihū cryst. For wite y ^u wel tyll thi hert be moche clēsid thruȝ stable trouth & besie beholdīg of cryst māhede fro suche syn̄es. y ^u may not haue ghostly knowyng of god ꝑfytly witnessyng hīself in the gospel thꝰ. Btī mūdo corde qm̄ ip̄i de ū videbūt. Math̄ v. Blessid be clene of hert. for they shal see god. Also in meditacion y ^u shal see vertues whiche be nedful to y ^• for to haue. as mekenes: myldnes: paciēce. riȝtwisnes: gostly strēgth tēperaūce: clēnes: pees: & sobernes: fayth: hope: & charite / Thyse vertues y ^u shal see in meditaciō. how gode how fayr how ꝓfitable they bē / & bi prayer y ^u shal desire hem & gete hem. without wiche y ^u may not be contēplatif. For Iob saith thꝰ. Inhabūdā cia igredieris sepulcrū. Iob. v. That is to say. y ^u shalt in [...]plēte of gode bodely werkis & gostly vertues entre thy graue. y ^t is the rest in contēplacōn /

¶What a mā shold vse & refuse bi y ^e vertue of mekenes / Caplm xvi▪

NOw if thou sholdest vse wisely gostly werkes & sikerly traueyle in hē. the behouyth to begyn̄e riȝt lowe / Thre thynges y ^e nedeth to haue first. vpō y ^t whiche as on a siker groūde thou shal set al thy werke. thise iii. are mekenes: siker fayth. & hole entēt to god / First the behouyth to haue mekenes in this maner / y ^u shalt holde thyselfe in thy wyll & in thi felyng yf thou may vnable to dwell amōge mē. & vnworthy to serue god in cōuersacōn wyth his seruaūt vnꝓfitable to thy euēcristen: wātyng both cūnyng & myȝt to fulfyll gode werkes of actif lyf in helpe of thy euencristen: as other men & wym̄en done. And therfor as a wretche & outcaste: & refuse of all men & wym̄en art sperred in a hous alone / y ^t y ^u sholdest dere ne greue no man or woman by euyl ensāple. sithe thou canst not ꝓfyte hē by gode werkyng / [...]uer this y ^• behouith to loke feder y ^• s [...]h y ^u art so vnable to serue our lord by bodely werkes outward. Tren̄. iiii. how moche more behouyth y ^• to holde y ^• vnable & vnworthy to serue him ghostly by inwarde ocupacōn / [Page] For our lord is a spiryte as the prophete sayth. Sp̄s ante fa­ciē nr̄am xp̄s dn̄s / Before our face a ghost is our lord cryst / & the kyndly seruyse to him is ghostly / as he sayth hymself. Veri adorantes adorabūt prēm in sp̄u & veritate / Sothfast seruaūtes shall worshyp him in spiryte & sothfastnesse / Thenne y ^u that art soo boystous. soo lewde: soo flesshli: Ioh̄. iiii. soo blynde in goostly thynges / & namly of thyn owne soule: whiche the beho­uyth fyrst to knowe yf thou sholdest come to the knowynge of god / How sholdest thou thēne fele thyself able or worthy for to haue state or lyknes of contēplatyf lyf / the whiche lyf as I haue sayd lyeth pryncipally in ghostly knowyng: & felinge of god. This I say to the: not that y ^u sholdest forthynke thi purpose. & be mispaid with thy enclosyng. but y ^t thou sholdest fele this lowenes sothfastly in thy hert yf thou myght / for it is soth & no lees / And then̄e y ^u shal desire nyght & day after thi myght for to come as nere as thou mayst to y ^t state whyche y ^u hast take / trowyng stedfastly that it is best to the by the mercy of god. for to traueyle in / And though it be soo that thou may not come to the fulhede of it here in this lyf. that y ^u miȝt be in the begyn̄yng of it. & trust sikerly for to haue the fulhede by the mercy of god in the blysse of heuen / For sothly that is my lyf / I fele me soo wretchyd & soo freyle & flesshly / & so fer̄ fro true felyng fro that y ^e I speke: that I can not ellis but crie mercy. & desire after as I may wyth an hope y ^• our lord wyll brynge me therto in the blysse of heuen / Doo thou soo. & be­ter after that god yeuyth the grace / The felyng of thys low­nes shall put out of thyn hert vnskylful beholdyng of other men̄es dedes / and it shall dryue the hooly to beholde thyselfe / as there were no man liuyng but god & thou / And thou shal deme & holde thyself more vyle & more wretche thā is ony creature y ^t beryth lyf. that vneth shal y ^u suffre thiself for the gretnes & nōbre of syn̄e & fylthe that thou shall fele in the / Thus behouyth the for to fele somtyme yf thou wilt be very meke [Page] For I telle the sothly. yf thou wylt be truely meke thou shalt thynke a venyal syn̄e in thiself more greuous & painful to y ^• and greter be in thy sight somtyme. than grete dedely syn̄es of other men / This is soth to the yf thou wyll be contemplatife. for this skyll / That thing the whiche puttith thy soule or lettith it moost fro the felyng & knowyng of god: oweth to be moost greuous & paynfull to the / But a venyall synne of thiself lettith the more fro the felyng & perfyte loue of Ihesu cryst than ony other man̄es syn̄e may do: be it neuer somoche Semyth it then̄e that thou sholde more aryse in thyn owne hert ayenst thyself for to hate & deme in thyself all maner of sī ne whyche letteth the fro the sight of god / more than ayenst the defawtes of other men / For yf thyn hert be clene of thyn owne syn̄es / sothly the syn̄es of all other mē shold not dere y ^• [...]nd therfore yf thou wyll fynde rest here & in the blisse of heuen / after the coūseyle of one of the holy faders say euery day what am I / and deme thou noo man /

¶who sholde blame men̄es defawtes & deme hem. and who not / Caplm xvii.

BVt now seest thou how may this be. sith it is a dede of charyte for to blame men of her defawtes / and for to deme hem far her amendyng it is a dede of mercy / As to thys I answere as me thynkith / y ^t to the or to ony other the why­che hath stat [...] & purpoos of lyf cōtemplatyf it fallyth not for to leue the kepyng of hemself / and for to beholde & to blame other men of her defawtes / but yf it were ful grete nede / soo that a man shold peryssh̄ but yf thou blamyd hym / But the men whiche are actyf· and haue soueraynte & cure ouer other as prelates & curates & suche other: they are boūde by their of­fyce & by waye of charite for to see & seke. & deme rightfully o­ther men̄es defawtes / Not of desire & delyte for to chastise hē. but oonly for nede wyth drede of god & in his name. for loue of saluacōn of her soules / Other mē that are actyf & haue no [Page] cure of other men. they are boūde for to blame other men of her defawtes by the way of charyte on̄ly that whan the syn̄e is dedely / and it may not well be corrected by none other man and whan he trowyth that he the sooner shold be amēded by his vndtakyng / Els it is beter that he cesse. That this is soth it semyth by saynt Ioh̄n whiche helde the state of contēplatyf lyf. & saynt peter whiche had the state of acty [...] lyf. whā our lorde in his last sowper wyth his discyples at the preuy stirynge of saynt peter to saīt Ioh̄n tolde saynt Ioh̄n how Iudas sholde bitraye hym / saynt Ioh̄n tolde it not to saynt peter as he askid / but he turned hym & layed his hede vpon cristis brest. and was rauysshid by loue in to contēplacōn of goddis priuitees And soo medefully to him / that he forgate both Iudas & sainte peter / in tokenyng & techyng to other men whiche wold be contēplatyf. that they shold dispose hem for to doo the same.

¶Why men shold worship other and low hēself in her owne herte vnd al other / Caplm xviii.

THen̄e seest thou here somwhat that thou shalt nother deme other men / ne conceyue ayenst hem wylfully none euyll suspicōn / but thou shalt loue hem / ne see thou noo defawte in hem / and worship hem in thy hert suche as ledeth in y ^e worlde actyf lyf / and suffren many trybulacōns & tēptacyons whyche thou sittyng in thy hous felyst noughte of / And they haue full moche traueyle & disese for her owne & other men̄es sustynaūce / and many of hem had wel leuer serue god if thei myghte as thou doost in bodely reste / And neuertheles they in her worldly besynes flee many syn̄es / the whiche yf thou were in her state thou sholdest falle in / and they doo many good dedes whiche thou cowde not doo / It is noo doubte that mani done thus. whiche they ben. thou wost not / And therfore thou shalt worship al. & sette hem in thi hert al aboue the as thy souereyns / and cast the downe vnd her fete that thou be vylest & lowest in thin owne sight: for it is noo drede ne noo peryll to [Page] the how moche thou may lowe thyself bynethe al other. tho­ugh it were soo that in goddis sight thou haddest more grace than ony other. But it is peryll to the to hye the & lyft thiself in thy thought wylfully aboue ony other mā / though he were the moost wretche: or the moost synful caytiff that is in er­the / For our lorde sayth· Luc· xiiii Qui se huliat exaltabit. et qui se exaltat huliabit / who so hieth himself. he shalbe lowed. and who so lowyth hymself· he shal be hyed / This part of mekenes y ^• behouyth for to haue in thy begyn̄yng / and by this & bi grace shal thou come to the fulhede of it & soo of all other vertues For who soo hath one vertue. he hath al other vertues. Asmoche as thou hast of mekenes. somoche hast thou of charite. of pacyence. & of other vertues though they ben not shewed out­warde / Be then̄e besie to gete mekenes: & holde it for it is y ^e firste & the last of all vertues / It is the fyrst: for it is the grounde as saynt austyn sayth / If thou thynke for to bilde an hye house of vertues / ordeyne the fyrst a depe groūde of mekenes. Al­so it is the last / for it is kepyng & sauyng of all other vertues / saynt gregory sayth / He that gadreth vertues wythout meke­nes. he is lyke to hym the whyche makith & beryth powder of spicery in the wynde / Doo thou neuer soo many good dedes / fast thou: wake thou. or ony other good werke doo thou / yf y ^u haue noo mekenes / it is nought that thou doost /

¶How men sholde doo that wanten the felyng of mekenes in affeccōn not dredyng tomoche therfore / Caplm xix.

NEuertheles yf thou may not fele this mekenes in thyn hert wyth affeccyon as thou woldest doo as thou maye meke thyself in wylle by reason / trowyng that it shold be so as I saye / though thou fele it not / And in that holde the a more wretche that thou may not fele sothfastly thyself as thou arte / And yf y ^u doo so. though thy flesshe ryse there agayn. and wylle not assent to thy good will. be not tomoche adrad. but y ^u ▪ shalt bere & suffre the fals felyng of thy flessh̄ as a payne / & [Page] then̄e thou shalt despise & repreue that felynge. & breke downe that risyng of thyn hert: as thou woldest be wel paid for to be troden & spourned vnd other mēnes fete. And soo by the grace of Ihū cryst thrugh stedfast thinkyng on the mekenes of his precyous māhede shalt thou moche abate the stirynges of pride / And the vertue of mekenes y ^t was fyrst in thy nakid wyll shal be turned in to felyng of affeccōn / wythout whiche ver­tue eyther in true wyll or in felyng who so dispose hym to serue god in cōtēplatyf lyf as the blynde he shal stōble: & he shal neuer come therto / The hyer he clim̄yth by bodely penaūce / & other vertues / & hath not this mekenes. the lower he falleth / For as saynt gregory sayth / Greg▪ He that can not perfytly despyse hymself / he foūde neuer yet y ^• meke wysdom of our lord Ihū cryst

¶How ypocrites & heretykes for lackyng of meke­nes hyen hemself in her hert aboue al other / Caplm xx.

YPocrites ne heretykes fele not this mekenes neyther in good wyll ne in affeccōn / but ful drye & ful colde arn her hertes & her reynes fro the soft felyng of this vertu / and in so moche the ferder they ben fro it. that thei wene that thei haue it / They gnawe on y ^e drye barke wythout. but the swete ker­nel of it & the inly sauour may they not come to / They shew outwarde mekenes in habite & holy speche: in lowly beryng / & as it semyth in many bodely & ghostly vertues / But neuertheles in the wyll & in thaffeccōn of her hert where mekenes sholde be: it is faynt / For they deme & despisen & setten at nought other men that wyll not doo as they done & teche / they holden hem eyther foles by vncūnyng: or blynded by flesshly lyuyng And therfore lyft they hemself vpō hye in her owne sight a­boue al other. wenyng y ^t they lyue better than other: & that thei haue on̄ly the sothfastnes of good lyuyng: & in ghostly felyng & synguler grace of god both in knowyng & in ghostly feling passyng other men / And in this sight of hēself ryseth a delyte in her hertes in the whiche they worshyp & prayse hemself. as [Page] there were none but they. They praysen & thanken god with her lyppes. but in her hertes they stelen as theues the worship & the thākyng fro god. & settith it in hemself / and soo they haue nother mekenes in felyng ne in wyll / A wretchyd caytyff or a syn̄er whiche falleth al daye. & he is sory that he dooth so though he haue not mekenes in affeccōn / he hath it in a gode wyll / But an heretike or an ypocrite hath neyther / For they haue the cōdicōn of the pharyse / whiche came as our lord say the in the gospel wyth the publican into the tēple for to pray And whan he came he praied not ne asked ought of god. for him thought he had noo nede. but he began to thāke god & sayd thꝰ / Lord I thāke the that thou yeuest me grace more than to other that I am not as other men be / robbers lechours / or other suche syn̄ers / And he lokid beside hym & sawe the publycan whiche he knew for a wretche: knockyng on his brest on̄ ly cryenge after mercy / then̄e he thanked god that he was not suche one as he was / for lord he sayd I fast twyes in the we­ke / & I paye truly my tythes / And whā he had doo. our lord sayd that he yede home ayen wythout grace as he came. & gate right nought / But now sayst y ^u. wherin trespassid this pharyse syth he thāked god & was soth that he said / As to this I answere & say that this pharysee trespassid in asmoche as he de­myd and repreuid in his hert the publicā whiche was iustified of god / And also he trespassyd for he thankyd god oonly with his mouth / but he delyted preuely & wylfully by a preuy pryde in hymselfe of the yeftes of god: stelyng the worshyp & louyng fro god. & set it in hymself / This same condycyon of this pharysee sothely hath heretykes & ypocrytes / They wylle not gladly pray / and if they pray: they meke not hēself knowlegyng truly her wretchydnes / but they make hemself by a fenyng for to thanke & loue god / and spekith of hym wyth her mouth / but her delyte is vayne & fals and not in god / And yet they wene not so / they can not loue god / For as the wise mā [Page] sayth / Nō est speciosa laus in ore peccatoris / It is neyther fa­yr Ecc xv [...]ne semely praysing of god in y ^• mouth of a syn̄er / wherfo­re it is ꝓfytable to the & to me & to suche other wretches forto leue the cōdicion of this pharisee & feined louyng of god. and folowe the plublican in lownes / askyng mercy & foryeuenes of syn̄es. & grace of ghostly vertues. that we myght afterward wyth a clene hert sothfastly thāke hym & loue hym / and yeue hym holy y ^e worshyp wythout feynyng / For our lord askith this bi his prophete / Suꝑ quē reqescet sp̄s meꝰ. Isay· 66 nisi suꝑ hūilē contritū sp̄u & trementē sermones meos? Vpon whom shall my spiryte rest / & he answereth hymself & sayth. vpō none but vpon the meke poor & contrite in hert & dredyng my wordes? Then̄e yf thou wyll haue the spiryte of god rulyng in thi herte: haue mekenes & drede hym /

¶What thynges mē owe to bileue by a siker faith / ca xxi

The ii. thyng whiche the behouith for to haue is siker trouth in al tharticles of the fayth & in the sacramēt of holy chirche / trowyng hem stedfastli wyth al thy will in thi herte / And thouȝ y ^u fele ony stiryng in thy hert ayēst ony of hem by suggestion of thyn enmye for to put the in dowte of hem be thou stedfast & not tomoche adrad of felyng of suche stiringes / but forsake thyn owne wytte wytout disputyng or ran­sakyng of hem / & sett thy fayth generally in the faith of holy chyrche / & charge not the stiryng of thy hert / whiche as the se­myth is cōtrary therto / For that stiryng is not thy fayth / but the fayth of holy chirche is thy fayth / though y ^u neuer see it ne fele it / And bere then̄e suche stirynges paciētly as a scourge of our lord / by y ^e whiche he wyll clēse thy hert & make thy fa­yth stedfast / Also the behouyth to loue & worshyp in thy herte al y ^e lawes & ordynaūce made by prelates & rulers of holy chirche other in declaryng of the fayth or of the sacramētes or in generall of al cristē men / mekely & truly assent to hem / thouȝ it be so that y ^u know not y ^e cause of her ordinaūce / And thouȝ [Page] the thynke that some were vnskylfull: y ^u shalt not deme hem ne repreue hem / but worship hem al though they lōge but lytyl to y ^• / Ne receyue y ^u none opinyon ne fātasie ne synguler cō ceyte vnd colour or more holynes as some done that are not wyse / nother by thyn owne ymagynyng. ne by techyng of none other man. whiche contraryeth to the the lest ordinaūce or general techyng of al holi chirche. And ouer this y ^u shalt hope [...]tedfastly y ^t thou art ordened of our lord to be saued. as one of his chosē by his mercy / & stire not fro this hope what so thou herist or seest / or what tēptacōn thou be in / And though thou thīke so y ^e grete a wretche that y ^u were worthy to synke in to helle for that thou doost noo good / ne seruest god as thou sholdest doo / yet holde the in this trouth & in this hope / & aske mercy· & al shal be right wel / ye & though al the deuylles of helle a­pered in bodely lyknes slepyng or wakyng sayēge to the that thou sholdest not be saued / or al men liuyng in erth / or all the angels in heuē / yf it myght be sayd to the the same / thou sholdest not leue hem. ne be stired moche fro the hope of saluacōn This I say to the / for some bē so weyke & so symple y ^• whan they haue yeuē hemself al hooly to serue god after her cūning yf they fele ony stiryng wythin by thyncastyng of thēmye / or elles fro wythout of ony of the deuylles prophetꝭ whiche mē callen sothsayers that they shold not be saued / or her state of her maner of lyuing were not plesaūt to god / they bē astonyed & stired wyth suche wordes / & so for vncūnyng they falle sō tyme in to grete heuynes / & as it were in a dispayr of saluacion / wherfore as me thīke it is spedful to euery creature whi­che by the grace of our lord [...]hū cryst is in ful wyll to forsa­ke syn̄e / & as clerly as his cōscience tellith hym he suffreth no dedely syn̄e rest in hym that he ne shryueth hym soone therof. & meke hym to the sacramētes of holy chyrche / for to haue a trust of saluacōn / And moche more than they that yeuē hem hooly to god. & fleen venyal syn̄es after her myght / And on y ^e [Page] contrary wyse as perylloꝰ it is to him whiche lyeth wyttyngly in dedely syn̄e for to haue trust of saluacyon / & in hope of y ^e trust wyll not forsake his syn̄e ne low him truly to god & ho­ly chirche /

¶How a stable entēt is nedefull to thise that shold plese god / and descrecōn in bodily werkes / Ca xxii.

THe iii. thyng whiche is nedeful to the for to haue in thy begyn̄yng. is an hole & a stable entēcōn. that is for to saey / A hole wyll & a desire on̄ly for to plese god / for that is charyte / without whiche al is nought that y ^u doost And thou shal set thyn entēt alway for to serche & traueyle how thou might plese hym. noo tyme for to cesse wylfully of good ocupacōn other bodely or ghostly / Ne thou shalt not sette a tyme in thy hert. as thꝰ long y ^u woldest serue god. & sithē to suffre thin hert wylfully fall down into vayn thouȝtes & ydle ocupaciōs / wenyng that it were nedful for sauīg of thy bodely kynde: leuynge the kepyng of thy hert & good ocupacōn. sekyng a rest & cō ­fort for a tyme outward bi thi bodili wittꝭ. or inwardli vanitees. as it were for recreacōn of thy spirite / for it shold be more sharper afterward to ghostly traueyle / for I trow it is not soth / I say not that thou may in dede performe thyn entēt. for oftsithes thy bodily nede. etyng drynking slepyng & spekyng / & the freiltee of thy flessh̄ shal let the be thou neuer so besye / & hynder the / But I wold that thy wyll & thi entēt were alway hole to traueyle ghostly or bodely. & no tyme to be ydle / but al­way liftyng vp thi hert by desire to god & to the blisse of heuē whether y ^u ete or drinke. or oni other bodily trauelle that thou vsest: asmoche as y ^u may wylfully leue it not / For yf thou ha­ue this entēt it shal make y ^• euer quicke & sharpe in thy traueyle / And yf y ^u falle by freilte or necligēce in ony ydle ocupacōn or vainspeche it shal smyte vpō thy hert sharply as a prycke & make y ^• for to yrke & be wery of al vanytees / and for to torne ayen hastly to inward thynkyng of Ihū cryst. or to some gode ocupacōn / For anence thy bodily kynde it is gode for to vse [Page] descrecion in etyng drynkyng & slepyng· and in al maner bodily penaūce. & in lōge prayer by speche / or in bodily felīg by grete feruour of deuocōn other in wepynge or suche other / & also in ymaginyng of the spiryte whā a man felyth no grace / [...]n al thise werkes it is good to kepe descrecōn / for the meane is the best / But in destruyng of syn̄e by kepyng of thin hert. & in cōtynuel desyre of vertues. & the blysse of heuen / & for to haue the ghostly knowyng & the louyng of Ihū cryst holde y ^u noo meane / For the more that it is of this the better it is / For y ^u shalt hate syn̄e & all flesshly loues & dredes in thyn hert wyth­out seesyng. And thou shalt loue vertues & clen̄es: & desire hem wythout styntyng yf thou myght / I say not that it is nedfull to saluacōn / but I hope it is spdeful. and yf thou kepe it thou shalt profyte more in one yere in vertues than y ^u shalt wyth­out this profite in vii. yeres /

¶Of a lityl rehersyng of thī ges said before / & of makyng of offryng that shold be offryd to god / Caplm xxiii.

NOw I haue tolde the fyrst of ende whiche thou shalt beholde in thy desire / & drawe toward it as nygh as thou may / Also I haue said the of the begyn̄yng what y ^• nedeth for to haue / as mekenes siker trouth / & an hole entēt to god / vpō the whiche groūde thou shalt sette thy ghostly hous by prayer & by meditacōn & other ghostly vertues / Then̄e say I to the thꝰ / pray thou or thinke thou. or oni other dede that thou doost gode by grace / or bad by thyn owne freilte / or what that thou felist seest or herest: smellest or saue rest wythoutforth in thy bodily wyttes / or wythin in ymaginacōn knowyng or felyng in thy resō / bryng it all wythin y ^• 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 ^• forsoth wel shal that offryng lyke in the syghte of thy lord Ihū / and swete shall the smoke of that fy­re smelle to the face of thy lorde Ihesu / This is for to saye / [Page] 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 Ihū 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. 1: cor [...]0. oīa in nomine dn̄i facite / whether ye ete or drynke / or what maner of dede that ye doo / all doo ye in the name of our lorde Ihū 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 meditacōn

¶Of prayer that is spedeful to gete clennes of herte and vertues / Caplm xxiiii.

PRayer is profyte & spedfull to vse for to gete clen̄es of herte by destroyeng of syn̄e 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 [Page] euer doūwarde to vayn thoughtꝭ. other of dremes or fātasyes or of vnskylful besines of the world or of thy flessh̄ / Then̄e behouyth the for to quycken thyn herte by prayer / & styre it as moche as thou may to some deuocōn / 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 Ihū cryst. whom y ^u may neuer see bodily as he is in his godhede. ne by bodily lyknes in ymagynaciō / But y ^u may thrugh deuoute & cōtinuel beholdyng of the mekenes of his precious māhede fele the godenes & the grace of his godhede: whā thy desire is eased & holpē and as it were made free fro al flesshly thoughtꝭ & afeccōns. & is moche lyft vp by ghostly myght in to ghostly sauour & delite in hym of his ghostly presēce· & 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 ^• but lityl / yf y ^u can pray thꝰ / then̄e 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 whā 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.

A [...] men y ^t spekē of the fire of loue knowē not wel what it is / for what it is I can not telle y ^e. saue this I may telle y ^•: that it is neyther bodily. ne bodily felyd / A soule maye fele it in prayer or in deuocōn. whiche soule is in y ^e body / but he felith it not wyth noo bodily wytte / For though it be so y ^• it werke in a soule· y ^e body may torne in to an hete / & as it were chauffyd for likyng traueyle of y ^• spiryte / Netheles y ^• fyre of loue is not bodily. for it is on̄ly in y ^e ghostly desire of y ^e soule [Page] This is noo dowte to noo man or woman that felith deuocōn / But some bē 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 deuocōn / 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 bē iii. maner of prayers The fyrst is prayer of speche made specially of god. as is the pater nost: & made also more generally bi thordynaūce of holi chirche. as matins euēsong & houres. And also made bi deuoute men of other special sayēges as to our lord & to our lady / & to his saītes / As to this maner of prayer whiche is callid vocal me thynketh vnto the that art religious & by custome & rule art boūde 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 prīcipally & other more / For to styre the to more deuocōn was it ordened for to say also psalmes & ympnes & suche other whiche bē 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 boūde with hem / but thou shalt gader thyn affeccōn & thy thought for to say hem more sadly & more deuoutly than ony o­ther special prayer of deuocōn. trowyng forsoth that sith it is y ^e prayer of holy chyrche / there is noo prayer so ꝓfytable to y ^e whiche is vocal forto vse comynly as y ^• is. And so shal y ^u put away al heuynes / & bi grace y ^u shalt turne thi nede in to a gode wyll: & thy bonde in to a grete fredom. y ^• it shal noo lettyng be to the of ghostly ocupacōn. And after this y ^u may if thou will vse other. as thi pater nost. or ony suche other. & of thise in the whiche y ^u felest most sauour & most ghostly cōfort in / y ^• holde I best to y ^e. this maner of prayer is spedful comynly to euery man in y ^e begyn̄ing of his cōuersion for to vse moost of ony ¶other ghostly ocupacōn / [Page] For a man in the begyn̄yng is rude & boystoꝰ & flesshly but yf he haue the grace / & can not thynke noo ghostly thoughtes in meditacōn. for his soule is not yet clēsed fro olde syn̄e / & therfore I hope it is moost spedful for to vse this maner of prayer / as for to say his pat noster & his aue: & to rede vpō his sawter / & suche other / For he y ^• can not ren̄e lightly by ghostly prayer. for his fete of knowing & of louyng bē seke for syn̄e, him nedeth to haue a siker staff for to holde hym by / This staff is special prayer of speche ordened bi god & holy chyrche in helpe of men̄is soules / By y ^• whiche prayer the soule of a flesshly man that is alway fallyng doūwarde into worldly thoughtꝭ & flesshly affeccōns shal be lyft vp fro hem & beholdē bi it as by a staff. fed with swete wordes of the prayer as a childe w ^c mylke / & ruled by it that he falle not in to errours ne fātasyes by his vayn meditacōns / For in this maner of prayer is noo deceyte who so wyll stedfastly & mekely traueyle therin /

¶What peryll is to men y ^t in the begyn̄yng of her tornyng to god leueth the comyn prayer of thordynaūce of holy chyr­che / and yeuen hem to medytacōn▪ Caplm xxviii.

THen̄e may y ^u see by this that thise men yf ony be suche y ^t in the begyn̄yng of her cōuersion or soone after whan they haue felt a lityl ghostly cōfort other in deuociō or in knowing & are not yet stabled therin: they leue suche prayer vocal tosone & other bodily exercise. & yeue hem hooly to meditacion they bē not wise / For oft sithes in her rest for her meditacyōs they ymagyn & thīke on ghostly thynges after her owne wytt & folow her bodily felyng / & haue not yet receyued grace therto: & therfore they by vndescrecōn oft sithes ouertraueyle her wittꝭ· & brekē her bodily myght. & soo they fall in to fantasies & syngler cōceytes or in opyn errours: & lettē y ^e grace that god yeuith hē by suche vanitees. y ^e cause of al this is a priue pride of hemself. as whā they haue felt a lityl grace thei wene it so moche passyng other y ^t they fall in vaynglory. & so they lese it / [...]f they wyst [Page] how lityl it were that thei fele in regard of that y ^• god yeuith or may yeue. they shold be ashamyd to speke ouȝt therof. but it were in grete nede / Of this maner of prayer by speche. spe­kith dauid in y ^e sawter thꝰ / Voce mea ad dn̄m clamaui. P· xiiii. voce mea ad dn̄m dep̄catus sum / [...]oo dauid the prophete for to styre other men to pray both with herte & with mouth sayde / with my voys I cryed to god. & wyth my speche I besought our lord /

¶Of the ii. maner of prayer that is in speche not certayn. but folowith the stiryng of deuocōn / Caplm xxix

THe ii. maner of prayer is by speche / but it is not of ony certayn special sayēg / And this is whā a man or a woman felith grace of deuocōn by the yeft of god. & in his deuo­cōn spekith to hym. as he were bodely in his presēce wyth suche wordes as acordeth moost to his stiryng for the time. & as comyth to his mynde after dyuers rewardes whiche he felith in his hert / eyther rehersyng his syn̄es & his wretchydnes. or y ^e malice & the sleyghtes of the enmye / or elles the mercy & y ^• go­odnes of god / And wyth that he cryeth with desire of hert [...] & wyth speche of mouth to our lord for socour & for helpe. as a man that were in peryll amōge his enmyes. or in siknes she­wyng his sores to god as to a leche / sayēg as dauid sayd: P· c. i [...]. [...]ripe me de inimicis meis deꝰ meꝰ / A lord delyuer me of myn enmyes / Or elles thꝰ / Sana aīam meā qr peccaui tibi / A lorde hele my soule. P· xl. for I haue syn̄ed ayenst the / Or suche other as comith to mynde. And also him thinkith soo moche godenes & grace & mercy in god that hym likyth wyth grete affeccyon of y ^e hert for to loue hym & thāke hym by suche wordes & psalmes as acordeth to y ^e louyng & praysing of god. as dauid said Cōfitemini dn̄o qm̄ bonꝰ. qm̄ in scl mīa eiꝰ. P· Loue ye & prayse our lord. for he is good / & bi suche other as he is stired to say

¶That the ii. maner of prayer pleseth moche god. & makith a man to haue him in body as he were drōke / & makith him in soule to be won̄ded wyth the swerde of loue / Cplm xxx

[Page]THis maner of prayer moche pleseth god. for it is oonly of y ^e affecciō in the hert / & therfore it goth neuer vnsped without some grace / this prayer lōgeth to the ii. part of contē placōn as I haue sayd before / who soō hath this yeft of god feruētly / hym behouyth for the tyme to flee presence & cōpany of al men: & to be alone that he be not letted / who soo haue it holde it while he may / for it may not long last in the feruour For if grace come plēteuously. it is traueylous wondfully to the spiryte: though it be likyng / And it is moche wastynge to y ^e bodely kynde who soo moche vse it / For it makith the bodi yf grace come myghtly for to styre & tourne here & there as a man that were madde or drōken & cowde haue noo rest / this is a poynt of the passion of loue / the whiche by grete violēce & maistry brekith down al lustes & likynges of ony erthly thinge / & it woūdeth the soule with the blisful swerde of loue. that the body falleth down & may not bere it This touchyng is of so grete myght that the moost vicyous or flesshli man lyuinge in erthe: yf he were wel towched ones myghtly wyth this sharpelswerde / he shold be right sadde & sobre a grete while after: & lothe al the lustes & likynges of his flesshe: & al erthly thiges whyche he had moost delyte in /

¶How the fyre of loue wasteth al flesshly lustes / as other fyre wastyth bodely thynges / Caplm xxxi.

OF this maner of felynge spekith the prophete Ieremye thus. Tren̄· Et factꝰ est in corde meo quasi ignis estuās clausꝰ (que) in ossibus meis. & defeci ferre nō sustinēs / This is thꝰ moche for to vndstonde The loue & the felyng of god was made in my hert not fyre / but as fyre glowyng / For as bodely fyre brenneth & wasteth al bodely thynge where it comith / Ryght soo ghostly fyre / as is the loue of god brenneth and wasteth all flesshly loues & likynges in a mannes soule / And this fyre is stokyn in my bones / as the ꝓphete saith of hymself: That is for to say / This loue fulfyllith the myght of my soule· as [Page] mynde reason & wylle of grace & ghostly swetnes / as marow fyllith ful the bone. & that wythin. & not wythout in y ^e wyttes Neuertheles it is soo myghty wythin that it smyteth oute in to the body and makith al the body quake & tremyse / It is sofer tro the bodely kynde & soo vnkouth that he can noo skyll on it. and may not bere it / but faylith & fallyth downe as the prophete sayth / And therfore our lord temperith it. and with drawyth the feruour: & suffreth the hert to falle in to a sobirte of more softnes / who can pray thus oft. he spedyth soone in his traueyle / He shal gete more of vertues in a lityl tyme thā some man wythout this or a nother as good shal gete in lō ge tyme. for al y ^e bodely penaūce that he myght doo / And who hath this. it nedeth not for to charge y ^e bodely kynde wyth more penaūce than it berith / yf he haue it ofte /

¶Of the thyrde maner of prayer that is on̄ly in the herte wythout speche outwarde / Caplm xxxii

THe iii. maner of prayer is on̄ly in the herte wythout speche by grete reste & softnes of the body & of the soule / A clene hert hym behoueth to haue that shal pray wel thus For it is of suche men & wym̄en that by longe traueylle bodely & ghostly / or elles by suche sharpe smytinges of loue as I haue before sayd comen in to rest of spiryte / soo that her affeccion is tourned in to ghostly sauour / that they mowe nygh contynuelly praye in her herte / and loue & prayse god wythout grete lettyng of temptacōns or of vanytees. as I haue before sayd in the seconde part of contemplacyon / Of this maner of prayer sayth saynt poul thus / Nam si orem lingua: spiritus meus orat. mens autem mea sine fructu est· Quid ergo? Cor· xiiii. Orabo & spiritu orabo & mente· psallam spiritu psallam & mente That is to saye / yf I pray wyth my tonge on̄ly by y ^e wille of spirite & by traueyle / y ^e prayer is medeful. but my soule is not fedde / For it felyth not the fruyt of ghostly swetnesse by vn­derstondynge / What shall I thenne doo sayth saynt poul / [Page] And he answerith & sayth / I shall praye by traueyle & desire of the spiryte / And I shal praye also more Inwardly in my spyrite wythoute traueyle in ghostly sauour & swetnes of y ^e loue & the sight of god / by the whiche sight & felyng of loue my soule is fedde / Thus as I vndstonde saynt poul cowde praye / Of this maner of prayer spekith our lorde in holy wrytte by fygure thus / Ignis in altari meo sēꝑ ardebit. & cotidie sacerdos surgens mane subiciet ligna vt ignis nō extinguat / Leuit. 6. This is for to saye / The fyre of loue shal euer be light in the soule of a deuoute & clene man or woman / the whiche is the awter of our lorde / And the prest shall euery daye at morne laye to styckes & norysshe the fyre / That is to say / This man shal bi holy psalmes: clene thoughtes. & feruent desyre norysshe the fyre of loue in his hert that it goo not out in ony tyme / This rest our lord ye [...]yth to some of his seruaūtes as it were a reward of her traueyle. & a shadowe of the loue whiche they shal haue in the blysse of heuen /

¶How men shold doo that ben traueyled with vayne thoughtes in her prayers / Caplm xxxiii·

BVt now seest thou that I speke ouer hye to the in thys maner of prayer / for it is no maystry to me for to saye it / but for to doo it there is the maystry / Thou sayest that y ^u canst not praye thus deuoutli ne so holy in hert as I speke of For whan thou woldest haue the mynde of thyn hert vpwarde to god in thy prayer. thou felyst so many thoughtes in veyne of thyn owne dedes before doon or what thou shalt doo / & of other men̄es dedes / and suche many other / lettyng & taryēg the soo that thou mayst nother fele sauour ne rest ne deuocōn in thy sayeng / and oftsithes the more thou traueilest to kepe thyn hert: the ferder it is fro the: & the harder­somtyme fro the begyn̄yng to the last ende: that the thynke it is but lost al that thou doost / And vnto this that thou sayest that I speke to hie to the of prayer / I graunt well that I speke otherwyse than [Page] I can or may doo / Neuertheles I saye it for this entent / that y ^u sholdest knowe how we ought to pray yf we dyde wel / And sithen we may not doo so / that we know then̄e our feblenes mekely· and crye god mercy / Our lord bad thus hymsel whā he sayd / Diliges dn̄m deū tuū ex toto corde tuo­ex tota aia tua. M· xxii. & ex oi (bus) viribus tuis / Thou shalt loue god of al thyn hert and al thy soule. & al thy myght / It is impossible to ony man for to fulfylle this biddyng soo fully as it is sayd. lyuynge in erthe / And yet neuertheles our lord bad vs for to loue soo for this entent as saynt bernarde sayth / that we shold know therby our feblenes / and thenne mekely crye after mercy / and we shal haue it / Neuertheles I shal telle y ^e as me thynkith in this askyng / whan thou shalt praye make thin entent & thy wylle in the begyn̄yng as hole & as clene to god as thou mayst shortly in thy mynde / and then̄e begyn̄e & doo as thou mayst. And though y ^u be neuer somoche letted ayēst thy fyrste wyll. be not adrad: ne to angry wyth thyself / ne inpacyēt ayenst god: that he yeueth the not the sauour & ghostly swetnes wyth deuocōn as the thynketh that he yeueth to other creatures / But see therby thyn owne feblenes: and bere it easely / holdīg in thyn owne syght thyn owne prayer feble as it is wyth mekenes of herte / trustyng also sikerly in the mercy of our lord that he shal make it gode & profytable to the more than thou knowest or felest / For wite thou wel that thou art exscused of thy dette: & thou shalte haue mede for it as for an other good dede y ^t thou doost in charite though thyn hert were not therupon in the doyng / Therfore doo that longeth to the. and suffre our lorde to yeue what he wyll: and teche hym not And though thou thinke thyself recheles & neclygent / and as thou were in grete de­fawte for suche thynges / Neuertheles yet shalt thou for this defawte & all other venyals whyche may not be eschewed in this wretchyd lyf lyft vp thyn hert to god / knowlegyng thy wretchydnes / & crye mercy wyth a good trust of foryeuenes [Page] and stryue noo more therwith: ne hange noo lenger therupon as thou woldest by maistry not fele suche wretchidnes / [...]eue of & goo to some other good dede bodily or ghostly / and thyn­ke for to doo better a nother tyme / But though thou fall on a nother tyme in the same. ye an hūdred tymes / ye a thousan­de tymes / yet doo as I haue sayd: and all shall be well / Ferder more a soule that neuer may fynde rest of hert in prayer / but all her lyf tyme is striuyng wyth her thoughtes and taryeth & trowbleth wyth hem / yf she kepe her in mekenes & charyte in other sydes / she shal haue ful moche mede in heuen for her good traueyle /

¶Of meditacōn of synful men after that they ben hooli tourned to god / Caplm xxxiiii.

Now of meditacōn shal I telle y ^t a lityll as me thynketh Thou shalt vndstonde that in meditacōns may no certen rule wel be set euery man for to kepe / for they are in free yeft of our lord after the dyuers disposynges of chosen sowles / and after the state that they ben in / And also after y ^t they profyten in vertues & in her astate. soo he encreaseth her meditacōns both in ghostly knowyng & louyng of hym. For who soo is euer ylike wyse in knowyng of god & ghostly thynges it semyth that he wexeth but a lityl in the loue of god / & that may be shewed opinly in thapostles. whā they in y ^e day of pē tecost were fulfylled wyth bren̄yng loue of y ^e holy ghost. thei were made neyther foles ne foltis / but they were made wōder wyse both in knowyng & spekyng of god & of ghostly thyn­ges / asmoche as a man myght haue in flesshe liuyng / Thus spekyth holy wrytte of hem / Repleti sūt oēs sp̄u sctō. et cepe­rūt loqui magnalia dei / They were fulfylled of the holy ghoost / and they began to speke the grete merueyles of god / And all that knowyng they had by rauisshyng in loue of the holy ghost / Dyuerse meditacyons there ben / whiche our lorde putteth in a mannes hert. Some shall I telle the as me thynkith [Page] for this entent / If thou fele ony of hem that y ^u sholdest y ^e bet­ter traueyle in hem / In the begynnyng of cōuersion of suche a man that hath be moche foyled wyth worldly or flesshely synnes / comynly his thought is moost vpon his syn̄es wyth grete compunccion & sorowe of herte / wyth grete wepynges and many teres of the eye / mekely & besely asking merci & for yeuenes of god for hem / And yf he be towchyd sharpely for our lord wyll make hym soone clene / hym shall thynke that his synnes are euer in his syght so fowle & soo horryble that vneth shal he mow bere hymself / And though he shryue him neuer so clerly / yet shal he fynde fightyng & fretyng and bityn­ge of his conscyence that him shall thynke that he is not shriuen ryght / And vnneth shall he mow haue ony rest / in somoche that he shold not endure suche traueyle ne were it that oure lorde of his mercy comforteth hym somtyme as he wyll bi grete deuocōn of his passion or of some other as he wylle yeue it. Vpon this maner werketh our lorde in some men̄es hertes more or lesse as he wylle / And all this is the grete mercy of our lord that not oonly wyll foryeue the synne or the trespase / but he wyll both forgyue the trespase & the payne for it in purgatory for suche a lityl payne here of bityng of cōscience / And also yf he will dispose a man to receyue ony specyall yefte of the loue of god / hym behouyth fyrst to be scowred & clensed by suche a fyre of compunccōn for al the grete syn̄es before done / Of this maner traueylle spekith dauid in many places of the sawter / and specyally in the psalme Miserere mei deus / P· l.

¶That the meditacōn of the manhede of cryst or of hys passyon is yeuen freely of the holy ghost / And how it shall be knowen whan it is yeuen / Caplm xxxv.

[Page]ANd thenne somtyme after this traueyle. and somtyme wyth all. suche a man or elles a nother the whyche by grace of god hath be kept in Innocēce / our lorde yeuith a me­ditacōn of his manhede / as of his birth or of his passōn. and of the compassyon of our lady saynt mary / whan this medytacōn is made by the holy ghost / thenne it is right profitable & gracyous / And that thou shalt wite by this token / Whan it is so that thou arte styred to a meditacōn in god / and thy thoughte is sodenly drawē out fro all worldly & flesshly thynges and the thynketh as thou seest in thy soule thy lorde Ihū in a bodily lyknes as he was in erthe / and how he was taken of the Iewes and boūden as a theyf / beten & dispysed. scourged & demid to deth / How lowely he bare the crosse vpon his backe and how cruelly he was neyled therupon / Also of the crow­ne of thornes vpon his hede / and of the sharpe spere that stykked hym to the hert / and thou in this ghostly sight felyst thyn herte styred to so grete compassion & pyte of thy lorde Ihesu y ^e thou mornest & wepest & criest wyth all the myghtes of thi body and of thy soule / wōderyng the goodnes & the loue. the pa­cyence & the mekenes of thy lorde Ihū / that he wold for so si­full a caytif as thou arte suffre soo moche payne / And neuer­theles thou felist somoche goodnes & mercy in our lorde that thyn hert ryseth vp in to a loue & a gladnes of hym wyth many swete teres: hauyng grete trust of foryeuenes of thy syn̄es and of saluacyon of thy soule by the vertue of this precyous passion / That whan the mynde of crystis passion or ony poynt of his manhede is thus made in thyn hert bi suche a ghostly syghte / wyth deuowte affeccōn answeryng therto / wyte y ^u well thenne that it is not of thyn owne werkyng. ne feynyn­ge of noo wyckid spiryte / but by the grace of the holy ghost For it is an openyng of the ghostly eye in to crystis manhede And it maye be called the flesshly loue of god / As saynt ber­narde callith it / Bern̄: In as moche as it is sette in the flesshly kinde [Page] of cryst / And it is right good and a grete helpe in destroyeng of grete synnes / and a gode waye to come to wertues / and so after to contemplacyon of the godhede / For a man shall not come to ghostly lyghte in contemplacyon of crystis godhede / but yf he come fyrst in ymagynacōn bi bitternes and bi compassion / and by stedfast thynkyng of his manhede / Thus saynt poul dyde / Fyrst he sayd thus / Nichil indicaui me scire inter vos. nisi ih̄m xp̄m et hunc crucifixum / I shewed you righte nought that I couth· p̄· cor. 6▪ but Ihesu cryst. and hym crucifyed / As yf he had sayd / My knowyng and my trust is oonly in y ^e passion of cryst / And therfore sayd he thus also / Michi autē absit gloriari nisi in cruce dn̄i nostri ihū cristi / Gal. 9▪ Forbodē be fro me all maner of Ioye & likyng but in y ^e crosse and in the passyon of our lorde Ihesu cryste / And neuertheles afterwarde he sayd thus / Predicamus vobis xp̄m dei virtutem & dei sapien­ciā / As who saith / Fyrst I prechyd of the manhede & the passion of cryste / Now I preche to you of the godhede. p̄· cor. [...] ▪ As thus / That cryst is the myghte of god / and the endles wysdom of god /

¶That the meditacyon of the passion of cryst is wyth­drawen fro hem that it is yeuen to oft sythes for dyuers causes / Caplm xxxvi.

THis maner of meditacōn a man hath not alway whā he wolde / but whan our lorde wyll yeue it / Vnto some men and wymmen he yeuyth it all theyr lyfe tyme by sythes whan he vysyteth hem / As some men arne soo tender in her affeccyon that whan they here men speke / or elles that they thynken of his precyous passyon. her hertes melten in deuocion / and arne fedde and comforted ayenst all maner temptacyons of the enmye / And that is a grete yeft of god / To some men he yeueth it fyrst plenteuously / and afterwarde he wyth draweth it for dyuerse causes Other yf a man wexe prowde of it in his owne syght / or for some other synne / by the whi­che [Page] he makith hymselfe vnable for to receyue the grace / Or elles our lorde wythdrawyth it / & all other deuocyons somty­me fro a man or a woman / for he wyll suffre hym to be as­sayd by temptacyons of his enmye / And soo wyll he dyspose a man for to knowe and fele hymself more ghostly / For he sayd soo hymself to his discyples / [...]xpedit vobis vt ego va­dam / Si enim nō abiero: Ioh̄· 16. peraclitus non veniet ad vos / It is spedefull to you that I goo fro you bodily / For yf I goo not the holy ghost maye not come to you / For as lōge as he was wyth hem they loued hym moche / but it was flesshly in hys manhede / And therfore it was spedefull to hem that he shold wythdrawe the bodily fourme fro her sight / that the holy goost myghte come to hem / and teche hem for to loue hym and knowe hym more ghostly / as he dide on the day of pentecost. Ryght soo it is spedefull to some that our lorde wythdrawe a lityl the bodily and the flesshly liknes fro theye of the soule that the herte myghte be sette and fyxed more besily in ghostly desyre / and sekyng of his godhede /

¶Of dyuers temptacōns of the fende / Caplm xxxvii.

NEuertheles it behouith a man to suffre many temptacions fyrst / And thyse temptacyōs fallen oftsythes to some men & wymmen after whan comforte is wythdrawen / vpon dyuers maners by malice of the enmye / As thus. whan the deuyll perceyueth deuocyon moche wythdrawen. that the soule is lefte as it were nakyd for a tyme / thenne sendeth he to some men temptacōns of lechery of glotenye. soo hote & so brennyng / that hem shall thynke that they felyd neuer none soo greuous in all her lyfe tyme before whan they yaaf hem moost to synne. In soo moche that they shal thynke it impossyble for to stonde longe and suffre that they ne shall nedes falle but they haue helpe / And therfore haue they thenne mo­che sorowe / both for lackyng of comforte and deuocōn why­che they were wonte to haue / And they haue moche drede of [Page] fallyng fro god by suche open synnes / And all this werkyth the deuyll at the suffraunce of god for to doon hem forthyn­ke her good pourpoos / and tourne ayen to synne as they we­re wonte to doo / But who soo wyll abyde awhyle and suffer a lityll payne / and not tourne agayne to synne for noo thyng the honde of our lorde is full nere / and helpyth ryght soone For he kepyth hym full sykerly / and the man wote not how as the prophete dauid saith in the persone of our lorde. Cum ip̄o sum in tribulacōne. P· 9 [...]. eripiam eū & glorificabo eum / I am wyth hym in his trybulacōn / and in temptacyon I shall delyuer hym / and I shall make hym gloryous in my blysse / So­me men he tempteth by ghostly syn̄es malicyously. as bi mystrowyng of the fayth or of the sacrament of our lordis bles­syd body / Also of despeyr or of blasphemie in our lord or oni of his sayntes / or lothynge of her lyfe / or bitternes or vnskylfull heuynes / or of tomoche drede of hemself and of her bodi yf they put hem holy to goddis seruyse / Some men he tempteth also. and namly solitary men & wymmen by dredes and vglynes. and quakynges and shakynges / eyther apperynge to hem in bodily lyknes or elles in ymagyning slepynge & wa­kyng / And taryeth hem soo that vnneth maye they haue ony rest. And also on many other wyses he tempteth. moo than I can or maye saye /

¶Of dyuers remedyes ayenst temptacōns of the fende Caplm xxxviii.

Emedie to suche men & wymmen that arn thus traueyled. or ony otherwyse. may be this / Fyrst that they wyll put all her trust in our lorde Ihū cryst / and bryng to mynde often his passiō: and the peynes that he suffred for vs / and that they thenne trowe stedfastly that all sorowes & traueyle that they suffre in suche temptacyons / whiche to an vncunnyng man semyth a forsakyng of god / That it is noo repreuyng ne noo forsakynge / but assayenge for her better / Eyther for [Page] clensyng of her synnes before doon / or for grete encreasynge of her mede & disposyng to moche grace / yf they wyll suffre a whyle / and stonde fast that they torne not ayen wylfully to synne / A nother remedye is. that they drede not ne charge not as for a synne. ne sette not at herte suche malicyous stirynges of dispeyre or of blasphemye or of the sacrament. or ony su­che other that were vgly for to here / For the felynge of thyse temptaciōs fyleth the soule no more than yf they herde an hoūde berke. or a flee byte / They tariē the soule / but they apeyre not the soule yf a man wyll dispyse hem. and set hem at noughte / For it is not good for to stryue wyth hem for to put hē out by maystry / For the more that they stryue wyth suche thoughtes. the more they cleue to hem / And therfore they shallen as moche as they maye drawe out the thought fro hem / and sett it to some other ocupacōn / And yet yf they wyll euer hange vpon hem / thenne it is gode to hem that they be not angri ne heuy to fele hem / but wyth a good truste in god bere hem as it were a bodily payne & a scourge of our lorde for clensynge of her synnes. as longe as he wyll for his loue / as he was scourged & bare the crosse for her loue / And ouer this it is go­od to hem for to shew her hertes to some wyse man in the begynnyng before they ben roted in the hert / and that they leue her owne wytte and folowe the counseyle of hym / And that they shewe hem not lyghtly to none vncunnyng or worldly man whiche neuer felt suche temptacōns / For they myghte lyghtly brynge a symple sole in to dispeyre by vncūnynge of hemself / Of thyse maner of temptacōns by the whiche a mā semyth forsaken of god and is not / In comfort of hem that arne tempted our lord sayth thus by his prophete / In modi­co dereliqui te. Isa. liiii & in momento indignacōnis mee percussite / et in miseracōni (bus) meis multis congegabo te / In a lityll I for lefte the / That is to saye. I suffred the for to be taryed a lityl And in a poynt of my wrathe I smote the. that is to say / All [Page] the penaūce & the payne that thou suffrest here is but a poynt of mi wrathe in regarde of the payne of helle or of purgatori And yet in my manyfolde mercies I shall gader togyder the / whan the thynketh that thou art forsaken. then̄e shal I of mi grete mercy gader y ^e ayen to me / For whan thou wenyst that thou arte as it were loste: thenne shall our lorde helpe the as Iob sayth / Cū te consumptū putaueris: Iob xi. orieris vt lucifer et habebis fiduciā / That is to saye. whan thou art brought soo lowe by traueyle in temptacōn that the thynketh none helpe ne noo comforte. but as thou were a forloor man / yet stonde styfly in hope & pray god. and sothly thou shalt sodenly sprynge vp as the day sterre in gladnes of hert: and haue a very truste in god as Iob sayth /

¶How that god hem that he cheseth he suffreth to be taryed & tempted. and afterwarde comforteth hem. and stableth hem in grace / Caplm xxxix.

ANd also in cōfort of suche men that they shold not dyspeyre in temptacyon. the wyse man sayth thus of our lorde / In temptacōne ambulat cū eo / In primis elegit eum. [...] iiii▪ ti morem & metū & approbacōnem inducit suꝑ illū. et cruciabit illū in tribulacōne doctrine sue donec temptet illū in cogitacō nibus suis. et credet anime illiꝰ. ad iter directū adducet illum. & firmabit illū & letificabit illū / et denudabit abscondita sua il­li: et thezaurisabit suꝑ illū scienciā & intellectū iusticie / Thys is thus moche for to saye / The wyse man for he wolde that noo man shold dispeyre in temptacōn. in comfort of hem saiht thus / In temptacōn our lord forsaketh not a man. but he gooth wyth hym fro the begyn̄yng in to the last ende / For he sayth / firste he chesyth hym / And that is whan he drawyth a man to hym by comfort of deuocion / And afterwarde sorow and drede and assayenge he bryngeth vpon hym And that is / whan he wythdraweth deuocyon and suffreth hym to be tempted / And he sayth that he turmenteth hym in tribulacōn [Page] vntyll he haue well assayd hym in his thoughtes / And vntill a man wyll put all his truste in hym fully / And thenne after this our lorde bryngeth hym oute in to the ryght waye / and testenyth hym to hym and gladeth hym / and sythen shewyth hym his pyuytees / and yeuyth hym his tresour of knowyng & vnderstondyng of ryghtwysnes / By thyse wordes of holy wrytte maye thou see that thise temptacōns or ony other be they neuer soo vgly. to a man that by grace is in full wyll to forsake synne arne spedefull & profytable yf he wyll suffre as he maye and abyde goddis wyll· and not tourne ayen to syn̄e whiche he hathe forsaken for noo sorowe ne payne ne drede of suche temptacyons / but euer stonde styll in traueyle and in prayer wyth good hope / Our lorde of his endles goodnes hauyng pyte & mercy of al his creatures whan he seeth tyme he layeth to his honde and smyteth down the deuyl & al his power / and easeth hem of her traueyle / And putteth awaye all dredes & sorowes and derkenes oute of her hertes / and bryngeth in to her soules lyghte of grace / and openyth the syght of the soule for to see that all the traueyle that they had it was spedefull to hem / yeuyng to hem also a newe ghostly mighte to ayenstonde all the fondynges of the fende / and all dedely syn­nes wythout grete traueyle / and ledeth hem in to a sadnes of good vertues liuynge / In the whiche yf they ben meke he ke­peth hem vnto her last ende / and thenne he taketh hem all holy to hym / This thynge I saye to the yf thou be taryed or traueyled wyth ony suche maner of temptacyons / be not tomoche adradde / but doo as I haue sayd and better yf thou maye / And I hope by the grace of Ihesu cryste thou shalte neuer be ouercome by thyne enmye /

¶That a man shold not yeue him to ydlenes ne lightly leue the grace y ^t is yeuen hym of god / Caplm xl

After this whan y ^u arte escaped suche temptaciōs or elles our lord hath so kept y ^• as he dooth many by his mercy [Page] that thou hast not be taryed moche wyth none suche / Then̄e it is good to the that thou tourne not thy reste in to ydilnesse For there is many a man that takyth rest vpon hym to sone But thou shalt yt thou wylte begynne a newe game and a new traueyle / And that is for to entre wythin in to thyn owne soule by medytacion for to knowe what it is / And by the knowynge therof to come to the ghostly knowyng of god For saynt austyn sayth / Aug· By the knowyng of myselfe I shall hete the knowyng of god / I say not that it is nedeful to the & dette for to traueyle soo ne to none other mā / but he fele him styred by grace as he were callyd therto / For our lorde gyueth dyuers gyftes where soo he wyll / not to one man all / ne to al men one / saaf charyte whiche is comyn to all men / And therfore yf a man or a woman haue receyued a yefte of god. as deuocyon in prayer / or in the passyon of cryste / Or ony other be it neuer soo lityll / leue it not to soone for none other / but yf he fele sothfastly a better / But holde that he hath and tra­ueyle therin stably / euer desiryng a better whan god wyll gyue it / Neuertheles yf that be wythdrawen somwhat and he seeth a better / and felith his hert styred therto / Thēne semith it a callynge of our lorde to the better / And thenne it is tyme that he folowe after for to gete it / and fulfylle it as swyftly as he maye /

¶That a man shold knowe the mesure of his gyft that he maye desyre and take a better whan god wyll gyue it / Caplm xli.

OVr holy faders here before taughten vs that we sholde knowe the mesure of our gyft / And vpon that werke not takyng vpon vs by feynyng more than we haue in felinge / We mow euer desyre the best / but we mow not euer werke y ^e beste. for we yet haue not receyued that grace / An hoūde that ren̄eth after the haar oonly for he seeth other hoūdes ren̄e whan he is wery he resteth hym or tourneth hym home ayen [Page] But yf he renne for he seeth the haar / he wyll not spare for werynes tyll he haue gotē it / Right soo it is ghostly / who so hath grace be it neuer soo lityll / and leuyth wylfully the werking therof / and makith hymself to traueyle in a nother whiche he hath not yet / oonly for he seeth or hereth that other mē dyde soo / sothly he maye renne awhyle tyll he be wery / And thenne shall he tourne home ayen / And but he bewaar. he maye hurte his fete by some fantasyes or that he come home But he that werkyth in suche grace as he hath / and desireth by prayer mekely and lastyngly after more / And after felyth his herte styred for to folowe the grace whiche he desyred / he maye sykerly renne yf he kepe mekenes / And therfore desyre of god as moche as thou maye / wythout mesure or discrecy on of all that longeth to his loue or to heuē blysse / For who soo can moost desire of god / moost shall fele of hym / But werkyth as y ^u mayst: and crye god mercy for that thou mayst not / Thus it semyth saynt poul sayd / Vnusquis (que) habet do­num suū a deo. p̄ cor vii Eph. iiii p̄. cor. ir. Alius autē sic: alius vero sic / Itm̄ / Vnicui (que) nostrum data est gracia scdm mensurā donacionis cristi. [...]tm̄ Diuisiones grā (rum) sunt. [...]lii datur sermo sapiencie. alii sermo sciēcie. &c / Itm̄. Vt sciamꝰ que a deo donata sūt nobis Saynt poul sayth that euery man hath his yefte of god / one thꝰ. and a nother thus / For to euery man that shall be saued is yeuen a grace after the mesure of crystis yeft / And therfore it is spedefull that we knowe the yeftes whyche arn yeuen vs of god that we myght werke in hem / for by those we shall be saued as some by bodily werkes: and by dedes of merci / some bi grete bodily penaunce / some by sorowe & wepyng for her syn̄es all her lyfe tyme / some by prechyng & techyng / some by dyuerse graces & yeftes of deuocōn shall be saaf & come to blisse /

¶That a man shold traueyle to knowe his owoe soule and the myghtes therof / and breke down the grounde of synne therin / Caplm xlii.

[Page]NEuertheles there is one werke whiche is nedefull and spedefull to traueyle in / And I hope an hyghe playne waye as moche as maye be in mannes werke to contemplacōn / And that is a man for to entre in to hymself for to knoew his owne soule / and y ^e myghtes therof / The fayrnes and the towlnes of it / In this Inwarde beholdynge thou shalte mowe see the worshyp and the dignyte whyche it sholde haue by kynde of the first makyng / And thou shalt see the wretchydnes and the myscheyf whyche thou art falle in for synne And of this syghte shall come a desyre wyth grete longynge in thyn hert for to recouer ayen that dignite & worshypp̄ whyche thou hast loste / Also thou shalt fele a lothyng & a grysyng of thyself wyth a grete wyll for to distroye & bere downe thy­self and all thynges that letten the fro that dygnyte and that Ioye / This is a ghostly traueylle harde & sharpe in the begynnyng who soo wyll quyckely traueyle therin / For it is a traueyle in the soule ayenst the grounde of all synnes lytill & moche. whiche grounde is nought elles but a fals mysruled loue of man to hymselfe / Out of this loue as saynt austyn sayth spryngeth all maner of synne dedely & venyall. And sothly vntyll this groūde be well rasaken & depe doluyn / & as it were nere dryed vp by outcastyng of al flesshly & worldly dredes and loues / a soule maye neuer fele ghostly the brennyng loue of Ihesu cryst / ne haue the homlynes of his gracyous presence / ne haue clere sight of ghostly thynges by lyghte of vnderstondyng / This is the traueyle that a man behoueth to draw his herte & his mynde fro the flesshly loue & the likyng of all erthly creatures / fro vayn thouȝtes & fro fleshly ymagynacōns. & out fro the loue and the vicyous felyng of hymself / that the sowle shall mowe noo rest fynde in noo flesshly thoughtes / ne erthely affeccyon / Thenne in as moche as the sowle may not fynde his ghostly rest in the loue and in the syght of Ihū [Page] Cryst / it behouyth nedelynges suffre payne / This traueylle is somdelyche streyte & narrow / And neuertheles I hope it is the way whyche cryst teched to hem y ^• wold be his perfyte louers in the gospel sayeng thus / Contēdite intrare per angustā portam / qm̄ arta est via que ducit ad vitā. Luc. xiii· et pauci inueni­ūt eā / Stryue ye for to entre by a strayte yate / for the waye y ^• ledeth to heuen is narow and few men fyndeth it / And how streyte this waye is our lorde telleth in a nother place thus / Si quis vult venire post me abneget semetip̄m & toliat crucē suā & sequatur me / Itm̄: M· xvi. Qui odit aīam suā in hoc mūdo / in vitam eternā custodit eā / That is to saye / who soo wyll co­me after me / forsake hymself & hate his owne soule. That is to saye / Forsake all flesshly loue and hate his owne flesshely lyf / and vayne likyng of al his bodily wyttes for loue of me And take y ^e crosse / That is to saye / Suffre the payne of this a while / and then̄e folowe me / that is to saye. in contempla­cōn of my manhede & of my godhede / This is a strayte waye & a narow that noo bodily thyng maye passe thorugh it / for it is a sleeng of all syn̄e as saynt poul sayth / Col. iii. Mortificate mē bra vestra que sūt super terrā / immūdiciā libidinē concupis­cenciā malam / Slee your membres vpō erth / not the membres of the body but of the soule / as vnclennes lust & vnskylfull loue to yourself and to erthely thynges / Therfore as thy traueyle hath ben here before for to ayenstōde bodily sinnes & open temptacōns of the enmye as it were fro without. right soo the behouyth now in this ghostly werke wythin thyselfe for to destroye and breke the grounde of syn̄e in thiself asmoche as thou may / And that thou myght the more redily brynge it aboute / I shall telle the as me thynkyth

¶How a man shall knowe the worthines and the worshyp of his soule that it had fyrst of / And what wretchydnes & myscheif it is falle in for synne / Caplm xliii.

[Page]THe soule of a man is a lyf made of thre myghtes / mynde reason and will. to the ymage & the liknes of the blessyd trinyte / In as moche as the mynde was made myghty & stedfast by the vertue of the fader almyghtihode. for to holde hym wythout foryetyng. distractyng or lettyng of ony creature / And soo it hath lyknes of the fad / The reason was made bryght & clere wythout errour or derknes as perfytly as a soule in a body vnglorifyed myght haue. And soo it hath the liknes of the sone / whiche is endles wysdom / And the loue & the wylle was made clene brennyng in to god wythout bestly loue of the flesshe or of ony creature by the souereyne godenes of god the holy ghost / And soo it hath the lyknes of the holy ghost. whyche is blessid loue / soo that a mānes soule whiche maye be called a made trinyte was fulfylled in mynde: syght & loue of the vnmade moost blessyd trynite whyche is our lorde / This is the dignyte the state & the worshyp of a mannes soule by kynde of the fyrst makyng / This state thou had in adam before the first synne of man. But whan adam sin̄ed chesyng loue & delyte in hymselfe and in creatures / he lost all his worshyp & his dignyte. and thou also in him. and fell fro that blessyd trinyte in to a fowle derke wretchyd trinyte. that is in to foryetyng of god / and vnknowyng of hym / and in to a bestly likynge of hymself / And that skilfully / For as da­uid sayth in the sawter / Homo cū in honore esset nō inteller­it: cōperatus est iumentis insipienti (bus) & silis factus est illis / Psalm [...] A man whan he was in worshyp he knewe it not / And therfore he lost it and was made lyke a best / See now then̄e the wretchydnes of thy soule / For as the mynde was somtyme stablyd in god / ryght soo now it hath forgoten hym / and sekyth hys reste in creatures: now from one to an nother / and neuer maye fynde full reste / For he hath loste hym in whom is full reste / And ryght soo it is of reason / and the loue al­so / whyche was clene in ghostly sauour & swetnes / now it is [Page] tornyd in to a fowle bestly lust & likyng in it self. & in creatures / and in flesshly sauours both in the wyttes as in gloteny & lechery / and in ymagynyng / as in pryde vaynglory & couetyse / In somoche that thou mayst vnnethes doo ony good dede / but yf thou be defoyled wyth vaynglory / Ne thou maye not well vse none of thy v. wyttes clenly in noo creature delecta­ble / but yf thy herte be taken & engleymed wyth a veyne luste & likyng of it / whiche putteth out the loue of god fro the herte as in felyng / and the ghostly sauour that it may not come therin / Euery man that lyueth in spirite knowith wel al this This is the wretchidnes of the soule and the mischeif for y ^e fyrst syn̄e of man / without al other wretchydnes & syn̄es whiche thou hast wylfully put therto / And wyte thou wel thouȝ thou had neuer done syn̄e wyth thy body dedely ne venyal but oonly this that is called origynall for it is the fyrst syn̄e / and that is not elles but lesyng of thy rightfulnes whiche y ^u was made in shold thou neuer haue ben saued yf our lord Ihū cryste by his precious passion had not delyuerde the and restored the ayen /

¶How euery man may be saued by the passion of cryst be he neuer soo wretched / Caplm xliiii.

ANd therfore yf thou thinke that I haue here before spoken to hye to the. for thou mayst not take it ne fulfylle it as I haue sayd or shall saye / I wyll now fall downe to the as lowe as thou wyll for my profyte as well as for thyn Then̄e say I thus / though thou be neuer somoche a wretche haue thou doo neuer somoche synne / forsake thyself & all thy werkes good & bad / crye mercy. and aske on̄ly saluacōn bi vertue of this precious passion mekely & trustly / and wythoute dowte thou shal haue it / And fro this origynal syn̄e & al other thou shalt be saaf. ye and thou shalbe saaf as an anker incluse / And not oonly thou. but all crysten soules whiche trusten vpon this passion. and meken hemself / knowlegynge her [Page] wretchidnes: asking mercy & foryeuenes and the fruyt of this precyous passōn oonly. lowenge hemself to the sacramentes of holy chyrche. though it be so that thei haue ben encombred wyth synne all her lyf tyme / and neuer had felyng of ghostly sauour or swetnes / or ghostly knowynge of god. they shallen in this faythe & in her good wyll by vertue of this precyous passyon of our lorde Ihū cryst be saaf & come to the blysse of heuen / All this knowest thou well· but yet it liketh me for to saye it. See here the endles mercy of our lord how low he falleth to the & to me and to al synfull caytyfs / Then̄e aske mercy and haue it / Thus sayd the prophete in the persone of oure lorde. Ioh̄is. [...] Ois enim quicū (que) inuocauerit nomen dn̄i. saluꝰ erit Euery man what y ^• he be that calleth the name of god / that is to saye / askith saluacōn by Ihū & his passion: he shall be saaf / This certefye of our lorde some men takē well and bē saued therby / and some men in truste of this mercy & this curtesye lȳen styll in her synne / and wene for to haue it whan hem lust / and thenne mow they not. for they are taken or they were / and soo they dampne hemself / But thenne sayst thou / yf this be soth thenne wonder I gretly for that I fynde in some holy mennes bokes / Some sayē as I vndstonde that he that can not loue this blessyd name Ihū ne fynde ne fele in it ghostly Ioye & delectable wyth ghostly swetnes. in the blysse of heuen he shall be alyene and neuer shall he come therto / Sothly thyse wordes whan I hem red stonyed me and made me gretly aferde / For I hope as thou sayst that by the mercy of oure lorde shall be saaf by kepyng of the cōmaūdementes / and by very repentaūce for her euyll liuyng before doon / whyche felt neuer ghostly swetnes ne inly sauour in the name of Ihesu / And therfore I merueyle me the more that they saye contrari herto as it semyth / And vnto this I may say as me thynketh that her sayeng yf it be well vndstonde is soth / and is not cō trary to that y ^t I haue sayd. For this name Ihū is nouȝt elles [Page] for to saye vpon englisshe but heler or hele / Now euery man that lyueth in this wretchyd lyfe is ghostly seke / For there is noo man that lyueth wythoute synne whiche is ghostly syk­nes / as saynt Ioh̄n sayth of hym selfe & of other perfyte men thus / Si dixerimus qr pccm̄ non habemꝰ. Ioh̄. ip̄i nos seducimus et veritas in nobis nō est / If we saye that we haue noo syn̄e we begyle ourself. and there is no sothfastnes in vs. And therfore he maye neuer come to the Ioye of heuen vnto he be fyrste made hole of this ghostly syckenes / But this ghostly hele maye noo man haue that hath vse of reason: but yf he desyre it & loue it: and haue delyte therin· in asmoche as he hopith for to gete it / Now the name of Ihū is noo thyng elles but thys ghostly hele / wherfore it is soth that they say / that there may noo man be saaf but yf he loue & lyke in the name of Ihesu / For there maye noo man be ghostly hole / but yf he loue & de­syre ghostly helth / For right as yf a mā were bodily seke. there were noo erthly thyng soo dere ne soo nedful to hym ne so moche sholde be desired of hym as bodily helth / for though y ^u woldest yeue hym all the rychesse & worshyppes of this worlde and not make 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 Ihū / wythout whiche all the Ioyes of heuen may not lyke hym / And this is the skille as I hope why our lord whā he toke mankynde for our saluacōn 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 saluacōn of mannes soule. whiche saluacōn betokened this name Ihū / Then̄e by this it semyth soth that there shal noo man be saaf but yf he loue saluacōn on̄ly for to haue it thrugh the mercy of our lorde Ihū· & by the merites of his passōn / whiche loue he may haue [Page] 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 Ihū 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 aboūdance of perfite charyte in Ihū 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 cōmaūdementes / For our lorde sayth hymself thꝰ. Ioh̄. In domo patris mei mansiones multe sūt / 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 contēplacion 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 contēplacōn 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 ca [...]issimi / My frendes ete ye. Cant & my derlyn­ges be ye dronken / As yf our lorde sayd thus / ye that arne my trendes. for ye kept my cōmaūdementes. & sette my loue before the loue of y ^e worlde / & loued me more thā 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 cōmaūdementes but also of your owne free wyll fulfilled my coūceylles: and ouer that ye loued oonly & enteerly with al the myghtes of your soule. & brēned 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 perfeccōn / ye shal be made drō ­ken [Page] 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 mankīde / 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 syn̄e / 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 thꝰ of her / Maria optimā partē elegit que nō auferetur ab ea· [...] That mary had chose the better partye that is the loue of god in contemplacōn / for it shall neuer be take awaye fro her / I saye not that thou maye her liuyng recouer soo hole ne soo perfyte clen̄es & 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 syn̄e / 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 [Page] somwhat sleke it. and come to the clēnes of soule as nere as thou mayst / For our lorde behiȝte the chyldren of Israel whā he ladde hem in to the londe of byhest / And in fygure of hem to all crysten men thus / Omne quod calcauerit pes tuus. tuū erit / That is to saye / Als moche londe as thou myghte trede vpon with thy fote of very desyre. Deut· ii soo here moche shall thou haue in the londe of byhest / that is in the blysse of heuē whan thou comyst thider /

¶How Ihesu shall be soughte. desyred: & foūde / 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 soūde 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 that blessid persone god and man sone of virgin mary / whom this name betokenith that is all goodnes: endles wysdom / loue / and swetnes / thy Ioye. thy worshyp. and thyn euerlastyng blysse / thy god: thy lorde. and thy saluacyon / Thenne yf it be soo that thou felyst a grete desyre in thyn herte to Ihesu. eyther by mynde of this name Ihesu. or by mynde and sayenge of ony other worde / or in [Page] prayer. or in ony dede y ^t thou doost / whiche desire is soo moche that it putteth oute as it were by strength al other thoughtes and desyres of the worlde / & of the flesshe that they maye not reste in thyne herte / Thenne sechest thou well thy lorde Ihesu And whan thou felyst this desyre to god / to Ihesu. all is one holpen and comforted by a ghostly myghte / in somoche that it is torned in to loue and affeccōn / ghostly sauour and swetnes / In to lyght and knowyng of sothfastnes / somoche that for the tyme the poynt of thy thoughte is sette vpō noo thynge that is made / Ne it felyth noo stiryng of vaynglory ne of itself nother / ne none other euyll affeccōn / for they mow not appere that tyme / But oonly is enclosed. rested: softed. enoynted in Ihesu / thenne hast thou founde somwhat of Ihesu / Not hym as he is. but a shadowe of hym. For the better that thou fyndest hym / the more shalt thou desire hym / Thenne by what maner prayer or meditacōn or occupacōn that thou maye haue grettest and clennest desyre to hym. and haue mo­ost felynge of hym / by that ocupacyon thou sechest hym best and beste fyndest hym / Therfore yf it come to thy mynde / as it were askynge what hast thou loste / and what sechest thou Lyfte vp thy mynde and the desyre of thy herte to Ihesu cryste though thou be blynde and noughte maye see of his godhede And saye that hym hast thou lost / and hym wolde thou haue. and noo thyng but hym / to be wyth hym where he is / None other ioye none other blysse in heuen ne in erth but hym / And though it be soo that thou fele hym in deuocōn or in knowinge / or in ony other yefte what that it be / rest not there as though thou haddest fully founde Ihesu. But foryete that. that y ^u hast foūde / and alway by desiryng after Ihesu more and more for to fynde hym better / as though thou haddest ryght no­ughte founde in hym / For wyte thou well what that thou felyst of hym. be it neuer soo moche. ye though thou were rauisshed in to the thyrde heuen wyth poul / yet hast thou not founde [Page] Ihesu as he is in his Ioye / Know thou or fele thou neuer soo moche of hym / he is yet aboue it / And therfore yf thou woll fully fynde hym as he is in the blysse / of louyng cease y ^u neuer whyle thou lyuest / ne of ghostly desyryng /

¶What profyte it is to haue the desyre of Ihesu / Caplm xlvii.

SOthly I had leuer fele and haue a sothfaste desyre and a clene in myn herte to my lorde Ihesu cryst / though I see ryght lityll of hym wyth my ghostly eye than for to haue wythout thys desyre all bodily penaunce of all men liuynge / all vysions or reuelacōns of angels apperyng / songes and so wnynges. sauours and smelles. bren̄ynges. and ony likynges or bodily felynges / And shortly for to saye. or all the Ioye of heuen and of erthe whyche I myghte haue wythout this desire to my lorde Ihesu / Dauyd the prophete felte as I saye as I vndstonde whan he sayd· thus / P· lxxii. Quid enim michi est in celo et a te quid volui super terram / Lorde what thynge is to me in heuen / or what wolde I wythout the aboue erthe / As yf he had sayd thus / Lorde Ihesu what heuenly Ioye is likynge to me wythout desyre of the whyles I am in erthe / or wythoute loue of the whan I come to heuen / As who saye: ryght none. Thenne yf thou wyll fele ony thynge of hym bodily or ghostly / coueyte not but for to fele sothfastly a desyre of his grace and of his mercyful presence: that the thynketh that thyn herte maye fynde none other reste in noo thynge but in hym / Thus coueyted dauyd whan he sayd thus / P· Concupiuit ani­ma mea desiderare iustificacōnes tuas in om̄i tempore / Lorde my soule coueyted the desyre of thy rightwysnes in euery ty­me / Seke thenne as dauyd dide desyre by desyre / And yf thou maye fele by thy desyre in prayers and in meditacōns the ho­mely presence of Ihesu cryst in thy soule / bynde thyn hert fast therto that it fall not therfro. And yf thou stomble· that thou maye soone fynde hym ayen /

¶Where and wyth what thyng Ihesu shall be soughte & founde / Caplm xliii.

SEke thenne Ihesu whom thou hast lost / He wyll be so­ught / and he may thenne somwhat be founden / for he saith hymselfe / Omnis qui querit inueniet / Euery man that sechyth shal fynde / The sekyng is traueylous. but the fyndynge is blysfull / Doo therfore after the counseylle of the wyse man yf thou wyll fynde hym / Si quesieris quasi pecuniā sapienciam & sicut thesaurum effoderis illam: ꝓu (er), xx. tunc intelliges timorem dn̄i & scienciā inuenies / If thou seke wysdom the whyche is Ihesu as syluer & golde and delueste depe therafter thou shalt fynde it / The behouyth for to delue depe in thyn hert. for therin he is hidde / and cast out full clenly all loues & likynges sorowes and dredes of all erthly thynges / and soo shalt thou fynde wysdom Ihesu / Be thou thenne lyke to the woman of the gospell of the whyche our lorde saythe thus / Que mulier habens dragmas decem. [...] &c· what woman is that. that hathe lost a drame that she ne wyll lighte a lantem and cast her ho­us vpsodowne and seche tyll she fynde it / As who saye none. And whan she hath founden it she calleth her frendes and saith to hem thus / Makyth myrth wyth me & melodie. for I haue founden the drame that I had lost / This drame is Ihesu that thou hast loste / And yf thou wylte fynde hym / lyghte vp a latern that is goddis worde as dauid sayth / ( [...]s.) Psalm cxviii Lucerna pedi (bus) meis verbū tuū / Lorde thy worde to my fete is a lanterne / Bithys lantern shalte thou see where he is and how thou shalte fynde hym / And yf thou wylt thou maye wyth this lyght vp an other latern: that is the reason of thy soule / For as our lorde sayth / Lucerna corporis tui est oculus tuus. The laterne of thy body is thy bodily eye / Right soo maye be sayd that the lantern of thy soule is reason. by the whyche the soule maye see all ghostly thynges / By this lantern may thou fynde Ihū and that is soth yf thou holde vp the lantern fro vndneth the [Page] busshell. Luc. 10. as our lorde sayth / Nemo accendit lucernam & ponit eam sub modio sed super candelabrū / There is no man that lyghteth a lanterne for to sette it vnder a busshell but vpon a candelstycke / That is to saye / Thy reason shall not be ouer­layd wyth erthly besynes ne vayne thoughtes & erthly affeccyons but aye vpwarde aboue all vayne thought & erthly thyn­ges as moche as thou maye / And yf thou doo soo thou shalt see thenne all the molle & all the fylthe and smalle motes in thy hous / for why he is lyghte / That is to saye all flesshly loues and dredes in thy soule / Not all· P· xxiiii for as dauyd sayd / Delicta quis intelliget / who may know al his trespasses / As who saye noo man / And thou shalt cast out of thyn hert all suche syn̄es and swepe thy soule clene wyth the besome of the drede of god / and wyth the water of thyn eyen wasshe it. and so shalt thou fynde thy drame Ihesu / He is drame he is peny. he is thyne heritage / This drame wyll not be founden soo lightly as it is sayd / for this werke is not of one houre ne of one daye / but many dayes and yeres / wyth moche swete & swyn­ke of body and traueylle of the soule / And yf thou cease not but seche besily. sorowe and syghe depe / mourne stylly. & stowpe lowe tyll thyn eyen watren for anguysshe & for payne for y ^u hast lost thy tresour Ihū. at the last whan he wyll well shall thou fynde thy drame Ihesu / And yf thou fynde hym as I haue sayd. that is yf thou maye in clennes of conscyence fele y ^e homely and the peesfull presence of that blessed man Ihesu cryste as a shadowe or a glemeryng of hym / Thou maye yf thou wyll calle all thy frēdes to the for to make myrth wyth the & melodye for thou hast founden the▪ drame Ihesu /

¶Where Ihesu is loste and founden ayen thorugh his mercy / Caplm xlix

SEe now then̄e the curtesye & the mercy of Ihū. y ^u hast loste hym. but where? Sothly in thy hous / that is in thy sowle [Page] That is to saye / yf thou haddest lost all the reason of thy soule by the fyrste synne thy soule sholde neuer haue founde hym ayen / but he lefte to the thy reason. and soo he is in thy soule / and neuer shall be lost oute of it / Neuertheles thou arte neuer the nerer to hym tyll thou haue founde hym / He is in the tho­ugh he be lost fro the / But thou arte not in hym tyll thou haue foūde hym / Thenne was this his mercy that he wold suffre hym to be loste oonly where he maye be founde / It nedeth not to renne to Rome ne to Iherusalem for to seche hym there / but tourne thy thoughte in to thyne owne soule where he is hydde. as the prophete sayth / Vere tu es deus absconditus Sothly lorde thou art an hydde god / & seche hym there. M· 13.Thus sayth hymself in the gospell / Simile est regnū celorum the­sauro abscondito in agro. quem qui inuenit homo abscondit & pre gaudio illiꝰ vadit· & vendit vniuersa que habet. et emit agrum illū / The kyngdom of heuen is likened to a tresoure hyd in the felde. the whiche whan a man fyndeth for Ioye of it he gooth and selleth alle that he hathe and byeth the felde / Ihesu is tresour hydde in thy soule / Thenne yf thou myghte fynde hym in thy soule. and thy soule in hym / I am syker for Ioye of it thou wolde yeue the likyng of all erthly thyng for to haue it / Ihesu slepith in thy herte ghostly· as he dyde somtyme bodily whan he was in the shyppe wyth his discyples But they for drede of perysshynge wakened hym. and soone after he saued hem fro tempeste / Doo thou soo. styre hym by prayer / and wake hym wyth grete cryenge of desyre / and he shall soone ryse and helpe the /

¶What letteth a man to here and see Ihesu wythin him selfe / Caplm L.

NEuertheles I hope better that thou slepest ofter to him than he dooth to the / For he callyth the full ofte wyth hys swete pryue voys / & styreth thyn hert full stylly y ^t thou sholdest leue all other Ianglyng of al other vanitees in [Page] thy soule / and oonly take kepe of hym for to here hym speke Thus sayth Dauyd of our lorde / Audi filia & vide et inclina aurem tuam & obliuiscere populum tuum & domum patris tui / My doughter here and see and bowe thyne ere to me. and foryete the folke of thy worldly thoughtes. and the housse of thy flesshly and kyndely affeccyons / Loo here maye thou see how our lorde callyth the and all other whyche wyile herken to hym / what lettyth the then̄e that thou may nother see him ne here hym / Sothly there is soo moche dynne and cryenge in thyne herte of vayne thoughtes and flesshly desyres that y ^u maye nother here hym ne see hym / Therfore put awaye vnrestfull dynne. and breke the loue of synne & of vanytee / and brynge in to thyne herte loue of vertues and full charyte. and thenne shalt thou here thy lorde speke to the /

¶That mekenes and charyte ben the specyall lyuerey of Ihesu / thrugh the whyche mannes soule is refourmed to the lyknes of hym / Caplm li.

AS longe as Ihesu fyndeth not his ymage refourmed in the. he is straūge and the ferther fro the / For thy sha­pe the for to be arayed in his liknes / that is in mekenes and charyte / the whiche arn his lyuereys / And thenne wyll he ho­melyche knowe the / and shewe to the his pryuetees / Thus sayd he hymself to his disciples / Ioh̄ xiiii Qui diligit me diligetur a patre meo et manifestabo ei meip̄m / who soo loueth me he shall be loued of my fader and I shal shew myself vnto him There is noo vertue ne noo werke that thou maye doo that maye make the lyke to our lorde wythoute mekenes and charyte / for thyse two arn specyally to god moost leyf / And that semyth well in the gospell where our lorde spekyth of mekenes thus / Discite a me quia mitis sum & humilis corde / M. ii. Ler­ne of me he sayd not for to goo bare fote ne for to goo in to Deserte / and there for to fast fourty dayes / ne yet also for to chese you dyscyples / But lerne of me mekenes / for I [Page] yf y ^u drewe in to thyself thy hert thou sholdest not fynde noughte / but thou sholdest fynde Ihesu / Not oonly the naked mynde of this name. but thou sholdest tynde Ihesu cryst in consciē ce redely techyng the / Thou sholdest fynde lyght of vnderstondyng: and noo derknes of vncūnyng / Thou sholdest fynde loue & likyng of hym. and noo payne of bitternes & heuynes / But for thou arte not refourmed therfore whan thy soule cometh in fro all bodily thynges. and fyndeth nought but derkenes & heuynes / hym thynketh an hundred wynter to he be oute ayen by some bodily delite or vayn thought. and that is no wonder / For who soo comyth home vntill his hous and fyndeth noo thyng therin but stynke & smoke. and a chidyng wyf he wolde soone renne out of it / Right soo thy soule whan it tyndeth noo comforte in it self but blacke smoke of ghostly blyndnes. and grete chidyng of flesshly thoughtes cryeng vp on the that thou maye not be in peas / sothly it is soone weri tyll it be out ayen / This is the derknes of conscyence /

¶Who soo wyll fynde Ihesu him behouith abidyngly to traueyle in ghostly derkenes ayenst the ymage of synne / Caplm liiii·

NEuertheles in this derke cōscience behoueth the to swinke and swete / That is to saye / The behouith to draw in to thyself thy thought fro all bodily thynges as moche as thou may / And thenne whan thou fyndest ryght nought but sorowe & payne. and blyndnes in this derknes / yf thou wyll fynde Ihesu the payne of this derke conscyence the behouyth suffre. and abyde awhyle therin / And here the behoueth to be waar that thou take Ihesu cryste in thy thoughte ayenst this eche derkenes in thy mynde / And by besye prayer and fer­uent desyre to god / Not settynge the poynt of thy though­te in that forsayd noughte / but in Ihesu cryste whyche thou desyrest / Thynke styfly on the passyon and on his mekenes [Page] and thorugh myghte of hym thou shalt aryse / Doo as thou woldest bere it downe and goo thrugh it / Thou shalt agryse & lothe this derkenes. and this nought ryght as the deuyll: and thou shalt despise it and al to breste it / For al wythin this nought is Ihū hydde in his Ioye whom thou may not fynde by thy sechyng / but yf thou passe the derknes of this conscyence. This is the ghostly traueyle that I speke of / And this traueile is cause of all this wrytynge / for to styre the therto if thou fele grace / This derkenes of conscyence & this nought that I speke of is the ymage of the fyrst adam / Saynt poul knewe it well / for he sayd thus of it / Sicut portauimꝰ ymaginē terreni hominis. Cor· [...] ita portemꝰ ymaginē iam & celestis / As we ha­ue here before borne the ymage of the erthly man that is the first adam / ryght soo that we myght now bere the ymage of the heuenly man whiche is Ihesu the seconde adam / He bare this ymage oft full heuy / for it was soo comberous to hym that he cryed out on it layeng thus / O quis liberabit me de corpore mortis huiꝰ / O who shall delyuer me fro this body & this ymage of dethe / And thenne he comforted hymself & other also thus / Gracia dei per ih̄m xp̄m / Ro. [...] The grace of god by Ihesu cryste /

¶What is propirly the ymage of synne / & what comyth oute therof / Caplm lv

NOw haue I tolde the a lityll of this ymage how it is nought / Neuertheles yf it be fer fro thy knowing how it myght be an ymage / for nought is but nought. but so mighte y ^u not liȝtly vndstonde it. I shall telle y ^e more opēly of thys ymage as me thynketh / This ymage is a fals mysruled lo­ue vnto thyself / Out fro this comen all maner of synnes by seuen Ryuers / whyche arne thyse / Pryde. Enuye. Ire. Accidie. Couetise. Glotenye. and Lecherie / Loo this is somwhat that thou maye fele / By one of thyse ryuers ren̄eth out al maner of syn̄e and putteth the oute of charyte yf it be dedely syn̄e / or [Page] it letteth the feruour of charyte yf it be venyall / [...]ow may y ^u grope that this ymage is not nought / but it is moche of bad for it is a grete sprynge of loue vnto thyself wyth suche vii ryuers as I haue said / But now sayst thou how may this be soth / I haue forsaken the worlde / and I am stoken in an house / I medle wyth no man / I chyde not / I stryue not / I neyther bye ne selle / I ne haue noo worldly besynes but by the mercy of god / I kepe me chaste and wythholde me fro delytes / And ouer this I praye I wake / I traueyle bodily and ghostly as I maye / How shold thenne this ymage be soo moche in me as thou spekest of / As to this I answere & graunt to the / that I hope thou doost all thise werkes & moo therto▪ and yet may it be soth as I saye / Thou art besye vpon thy myght for to stoppe the ryuers wythoutē / but the sprynge wythin on happe y ^u leuest hole / Thou arte like to a man the whiche had in his yerde a stinkyng welle wyth many rennynges fro it. He yede & he stopped the rennynges and lefte the sprynge hole / and wē de all had be syker / but the water sprange vp at the groūde of the welle / and stode stylle somoche that it corrupted all the fayrnes of his garden / and yet ren̄eth noo water out / [...]yght so maye it be wyth the / If it be soo that thou hast by grace stopped the ryuers of this ymage wythoute / somoche it is well / but be ware of the sprynge within / Sothly but yf thou stoppe & clense that as moche as thou maye it wyll corrupte all y ^e floures of the gardyne of thy soule / shewe they neuer so fayr outwarde in syghte of men / But now sayst y ^u. wherby shal I knowe that the grounde is stopped / yf I traueylle aboute it / As vnto this I shall telle by assaye how thou shalte knowe thys ymage yf it be in the / and how moche it is in y ^e and therby shalt thou wyte how moche it is stopped & how lityl also in the / And asmoche as pryde is the pryncipall Ryuer I shall telle the therof fyrst /

¶What pryde is / And whan it is synne Caplm lvi▪

[Page]PRyde is not elles as clerkes sayē but loue of thyn owne excellence. y ^t is of thyn owne worshyp / Then̄e the more thou louest & likest in thyn owne worshyp. the more is the pryde / and soo the more is the ymage in the / If thou fele in thyn herte a stiryng of pryde / thou that arte holyer. Wyser bet­ter▪ and more vertuous than a nother is / that god hath yeuen the grace for to serue hym better than other done / & thou thyn­kest al other byneth the and the abouen hem / or ony other thoughte of thiself / whiche sheweth to thy syght of thy soule an excellence & an ouerpassynge of other men or wym̄en / and of this stiryng thou felyst loue & delyte and vayn plesyng in thy­self that thou art so / this is a token that thou berest this blacke ymage / whiche yf it be pryue fro mennes eyen. neuertheles it sheweth hym opēly in goddis syghte / But now sayst thou that thou may not flee suche styringes of pryde / for ofte thou felist hem ayenst thy wyll. and therfore thou holdest hem noo synne / or yf they ben syn̄e they ben nought but venyall / As to this I saye thus that the felyng of thyse stirynges of pryde or of ony other the whiche spryngen out eyther of the corrupcōn of this fowle ymage or by incastyng of the enmye. it is noo synne in as moche as thou felyst hem / and that is a grace & a pryuylege by vertue of the passion of Ihesu cryste graūted to all crystē men baptized in water & in the holy ghost / For sothly to Iewes & sarrazyns whiche trowe not in Ihesu cryst. all suche stirynges are dedely synnes / For saynt poul sayth. Om̄e quod non est ex fide pccm̄ est / All that is done withouten trouthe in cryst is dedely synne / But we crysten men haue this pryuilege of his mercy that suche felynges are noo syn̄e. but thei are payne of the oryginall synne / Neuertheles whan by neclygence & by blyndenes of thiself this felyng is receyued vnwarly in thy thoughte. and tourned in to loue & likynge / thenne is there synne more or lesse after the mesure of the loue / somty­me venyall. and somtyme dedely / whan it is venyall & whan [Page] dedely / fully can I not telle the / Neuertheles a lityll I shall say as me thynketh /

¶Whan pryde is dedely synne. And how it is in flesshely liuyng men dedely synne / Caplm lvii·

THen̄e the stirynge of pryde is receyued & tourned in to lykyng somoche that the herte cheseth it for a full rest & a full delyte. and secheth none other ende but oonly likyng ther­in / then̄e is this pryde dedely syn̄e / for he makith & chesyth this delyte as his god wythout ayenstondyng of reason & of wyll and therfore it is dedely synne / But now sayst thou / what fole is he that wolde chese pryde as his god / no man that lyueth wolde doo soo / As vnto this I saye that I can not telle the in specyal who syn̄eth in pryde dedely / but in general I shal say y ^t There is two maner of pryde / The tone is bodily pride. the other is ghostly pryde / Bodely pryde is of flesshly liuynge men. Ghostly pryde is of ypocrytes & heretykes / Thyse thre syn̄e dedely in pryde / I meane of suche a flesshly liuyng man as saynte poul spekith of thus / Si scdm carnē vixeritis moriemini / If ye lyue after your flesshe ye shall deye / Thenne saye I thus that a worldely man whiche loueth & sechyth pryncypally the worshyp of hymselfe / and chesyth the likynge of it / as rest of his herte and the ende of his blysse he syn̄eth dedely / But now sayst thou / who wolde chese loue of his worshypp̄ in stede of his god / As to this I say thꝰ / that he that loueth his worshyp as for to seme better & gretter of astate thā ony other / and traueyleth aboute it as moche as he maye yf he loue it somoche that for y ^e getyng of it y ^e kepyng & the sauyng of it he brekith the cōmaundement of god: or brekith loue & charyte to his e­uen cristen. or is redy & in full wyll for to breke it rather than he sholde forbere his worshyp. or lese it eyther of his name or of his state / or of fulfillyng of his wyll: sothly he syn̄eth dede­ly / For he louyth his worshypp̄ and chesyth it more than the loue of god and of his euen crystē / And neuertheles the man [Page] that synneth thus dedely he wolde saye wyth his mouth that he wyll not chese pryde for his god / But he begileth hymself for he chesyth it by his dede / Neuertheles a nother worldly man that louith worshyp of hymself. and pursueth therafter yf he loue it not soo moche that he wold for the getyng or y ^e sauyng of it doo a dedely syn̄e or breke charyte to his euen cristen / he synneth not dedely but venyall / more or lesse after the mesure of his loue and his likynge wyth other cyrcumstaun­ces /

¶How pryde in heretykes is dedely syn̄e / Caplm lviii

AN heretyke synneth dedely in pryde. for he chesyth his reste & his delyte in his owne opinyon and in his owne sayeng / for he weneth that it is soth / whyche opinyon or sayenge is ayenst god & holy chyrche / and therfore synneth he in pryde dedely for he louyth hymself and his owne wyll & witt soo moche that though it be openly ayenst the ordynaunce of ho­ly chyrche he wyll not leue it but rest him therin as in sothfasnes▪ and soo makyth he it his god / but he begyleth hymselfe / For god & holy chyrche arn soo onyd & acorded togyder y ^t who soo dooth ayenst that one he dooth ayenst bothe / And therfore he that sayth he louyth god and kepith his biddynges / and dispiseth holy chyrche. and setteth at noughte the lawes & the ordinaunces of it made by the hede and the souerayne in gouer­naunce of all crysten men / he lyeth he chesyth not god. but he chesyth the loue of hymselfe contrary to the loue of god / and soo he synneth dedely / And in that he weneth moost to pleyse god he moost dysplesyth hym / for he is blynde and wyll not see / Of this blyndnes and this fals resting of an heretyke in his owne felyng spekith the wyse man thus / Est via que videtur homini recta / et nouissima eiꝰ ducūt ad mortem. ꝓ [...]. xiiii There is a waye whiche semyth to a man ryghtfull / and the last ende of it bryngeth hym to endles dethe / This waye specyally is callyd heresye / For other flesshly synners that syn̄en dedely [Page] and lyen therin comynly they suppose amys of hemself. and felen bityng in conscience that they goo not in the right way But an heretyke supposeth that he dooth well & techeth well and yet noo man soo well / And soo weneth he that his way were the ryght waye / and therfore felyth he noo bityng of cō science ne mekenes in herte / And sothly but yf god sende him mekenes of his mercy. at the laste ende he gooth to helle / And neuertheles yet weneth he for to haue done well and getē him the blysse of heuen for his techyng /

¶How pryde in ypocrytes is dedely synne / Caplm lix.

THe ypocryte also synneth dedely in pride / He is an ypocrite that cheseth vayne Ioye of hymself. as the rest and y ^e full delyte of herte vpon this maner of wise / whan a man dooth many maner of good dedes bodily and ghostly and then̄e is put to his mynde by suggestōn of the enmye beholdyng of hymselfe and of his good dedes / Howe good how holy he is how worthy in mennes dome / and how highe in goddis syghte abouē other men. he perceyueth this stiryng and receyueth it wylfully / for he weneth it be gode and of god in as moche as it is soth for he dooth thyse gode dedes better than other mē And whan it is receyued thus by assent of his wyll as good yere ryseth of it alone and a delyte in his herte of hymselfe y ^t he soo moche grace hath that it rauyssheth his mynde oute of all other thoughtes bothe ghostly and flesshly for the tyme & settyth it in vayne Ioye of hymselfe as in a reste of his herte / Thys rauysshyng in ghostly pryde is delectable / and therfore he kepyth it holdeth it and noryssheth it as moche as he may For this loue and vayne delyte he prayeth and waketh. he fasteth and wereth the hayre / and dooth other afflyccōns. and all this greueth hym but lityll / He loueth he thanketh god somtime with his mouthe / and somtyme wryngeth a tere oute of his eye: and thenne he thynketh all saaf ynough / But sothly all this is for loue of hymselfe whiche he cheseth and receyueth [Page] as it were loue and Ioye in god / and in that is all the synne / He chesyth not synne wylfully as for synne / but he che [...]yth this delyte and Ioye that he felyth for god / as the reste of his soule the whyche is synne wythouten displesyng or ayen stondyng of wyll / For he weneth it were a Ioye in god / and it is not soo. and therfore synneth he dedely / Iob saith thus of an ypocrite / Gaudium ypocrite ad instar pūcti / Si ascenderit in celum superbia eius & capud eius nubes tetigerit. Iob. 20 [...] velut sterquiliniū in fine perdetur / The Ioye of an ypocryte is noo more than a poynte / For yf he stye in to heuen wyth reysynge of hert / and his heued touche the skyes at the last ende he shal be casten oute as a dounge hepe / The Ioye of an ypocryte is but a poynt / For yf he worshyppe hymself neuer soo moche. and Ioye in hymself neuer soo moche al his lyf tyme / and depeynte hymself wyth all his good dedes in syghte and in louynge of the worlde / at the last it is ryght nought / but sorowe & payne / But now sayst▪ thou that there are fewe suche or elles none that is soo blynde that wold holde and chese vayne Ioye in hymself as for Ioye in god / As vnto this I can not saye ne wylle not though I cowde / but one thynge I telle that there are many ypocrytes / and neuertheles they wene that they bē none / and that be many that dredē hemself as ypocrites. and sothly they are none / whyche is one and whiche is other god knoweth / and none but he / who soo wyll mekely drede▪ he shall not be bigyled / And who so weneth to be syker. he may lyghtly falle / For saynt poul sayth / Qui se existimat aliquid esse cum nichil sit. Gal. [...]. ipse se seducit / who soo weneth hymselfe to be oughte whan he is ryght nought / he begyleth hymself /

¶How stirynges of pryde and vainglory in good men bē but veniall synnes / Caplm lx

NEuertheles a man or woman whyche disposyth hym to lyue contemplatyf / yf it be soo that he forsake hym [Page] selfe as in wyll / and offre hym holy to god wyth a full generall wyll that he wold not synne in pryde wyttyngly: ne haue Ioye in hymselfe wylfully but oonly in god yf he cowde and myghte / And after this full wyll offred to god he felyth ma­ny stirynges of vaynglory / and delyteth in hem for the tyme for he perceyueth hem not. This likyng is but venyall synne and namly yf it be soo that whan he comyth to hymselfe he repreuyth hymself and ayenstondeth this stiryng wyth displesyng of wyll / and askyth mercy and helpe of god / Thenne the likyng whiche before was synne / out lorde of his mercy soone forgyueth it / And yet he shall haue mede for his goode traueyle in the ayenstondyng / And that is a curtesye of oure lorde graunted to all those whyche arn specyally his seruauntes and more homely of his courte / as are alle those that for his loue forsaken in a good true wyll all worldly and al flesshly synne / and yeuen hem hooly body and soule vnto his seruyse in her myghte and her cunnynge / As done pryncypally ancres encluse and true religyous / the whyche for the loue of god and saluacion of her soules entren in to ony religyon approued by holy chyrche / Or elles yf it be soo that they entren fyrst for a worldly cause as for her bodily sustenaunce / or for some other suche / if they repent hem and tourne it in to a goostly cause as for the seruyce of god / Thyse as longe as they kepe this wyll and pursue it as they maye vpon her freelte are true religyous / Also what man or woman that he be in what degree he be in holy chirche preste clerke or lewde man / wydowe or mayden or wyf that wyll for the loue of god and saluacyon of his soule forsake all the worshyppes and likynges of this worlde in this worlde in his herte truly and fully betwix god and hym and all wylful besynes and erthly thinges to the bare nede / And offre his wyll [...]nteerly for to be his seruaunt vpon his myghte by deuoute prayers and holy thoughtes. wyth other good dedes that he maye doo bodely and go­ostly [Page] and kepyth his wyll hoole to god stedfastly / All thy­se arne specyally goddis seruauntes in holy chyrche / And for this good wyll and good pourpoos that they haue of the yefte of god they shall encrese in grace and in charyte here lyuynge / And they shall haue for this specyall wyll a specyall mede in the blysse of heuen before other chosen soules whyche offred not hooly her wyll and her bodi to goddis seruyce / neither openly ne pryuely as they dyden / All thyse whyche I calle goddis seruauntes and of his courte more specyall / yf they by freelte and by vnkunnyng whan they fele suche stirynges of vaynglory for the tyme delyten therin / and perceyuen it not for her reason and her wytte is letted by the likynge that they fe­le that it maye not see this stirynge / They synne not dedely in this likynge of vayne glory / For that wyll that they haue generally sette in her herte before to plese god / and for to forsa­ke all maner of synne yf they knewe it kepith hem here in suche stirynges and in all other that comen of freelte that they synne not dedely / And shall kepe as longe as the grounde of that wyll is kepte hole /

¶How dyuers states in holy chyrche shall haue dyuers medes in heuen / And of two specyall medes in heuen / Caplm lxi.

ANd ouer this I say more in comforte of the and of all other hauyng the state of anker incluse. and also by grace o [...] god in comforte of hem all that entre ony religyon approued in holy chyrche / that all those that by the mercy of oure lorde shal be saaf they shall haue a specyall mede and a synguler worshyp in the blysse of heuen for her state of lyuynge before other soules that had not that state in holy chyrche though they ben neuer soo holy / whyche worshyp is better than all the worshyp of this worlde wythouten comparyson / For yf thou myghte see what it were thou woldest not for y ^e worship of this worlde yf thou myghtest haue it withouten syn̄e [Page] chaunge the state eyther of anker or of religyous. ne lese that synguler mede in the blysse of heuen / whyche mede is callyd Accydentall mede / Neuerthelesse that other men mystake not this that I saye / Therfore I shall saye it more openly / Thou shalt vnderstonde that there are two medes in the blysse of heuen / whyche oure lorde gyueth to chosen soules / The tone is souereyne and pryncypall / As is louynge and knowynge of hym after the mesure of charytee gyuen of god to a soule ly­uynge in dedely flesshe / This mede is beste and souereyne for it is god hymself / And it is comyn to all the soules that shollen be saaf in what state or degree that they ben lyuyng in holy chirche more or lesse / after the quantyte and the mochenes of her charyte in his life what degree he be in. For he that moost loueth god in charyte / he shall haue moost mede in the blysse of heuen / For he shall moost loue god and knowe hym and that is the souereyne mede / And as for thys mede it shall falle that some maner of man or woman / as a lorde or a la­dy / knyghte / or squyer / marchaunte / or plough man· or what degree he be in man or woman shall haue more mede thann some preste / or frere / monke / or chanon / or anker incluse / And why? Soothly for he loued god more in charyte / An o­ther mede there is / that is secundary whyche our lorde gyueth for specyall good dedes that a man dooth wylfully ouer that he is bounden to / Of thre dedes pryncypall doctours of holy chyrche maken mynde / Of marterdome. prechynge. and manhode / Thyse thre werkes as for an excellence in as moche as they passen all other shull haue specyall mede whyche they callen aureole. And that is nought elles but a synguler worship and specyall token ordeyned of god in rewarde of that specy­all dede byfore other men / that dyde not soo ouer the souerey­ne mede of loue of god / [...]hyche is comyn to hym and to all other / Ryght soo it is of al other specyall good dedes / the whiche yf they ben done soothfastly arne specyally acceptable to [Page] the syghte of god / and in the dome of holy chirche they arne excellent / As arne enclosynge of ankers doon by the auctoryte of holy chyrche / Also entrynge in to ony religyon approued. And the streyghter that the relygion is the more excellent is the dede in the dome of holy chyrche /

Also after thyse and byneth thyse the takynge of the order of preste eyther for cure of mennes soules / and for to mynister the sacramentes of holy chyrche / Or elles for synguler de­uocyon to pleyse god and profyten her euen crysten by the sa­cryfyse of the precyous body of our lorde Ihesu cryste / Sothly they arne specyall dedes / and excellent openly shewed in the dome of holy chyrche / and in the syghte of our lorde / whā they arne done sothfastly for god they arne excellent / and they shullen haue specyall mede eche man in his degree in the blysse of heuen / The state of bysshoppe and prelate is abouen all thy­se dedes as for thys accydentall mede / That this is soth it s [...] myth by holy wrytte where it sayth thus in the prophete Danyel / Tu autem vade ad tempus prefinitum et requiesces [...]t stabis in sorte tua in fine dierum / This is for to saye thus moche / The angell whan he had shewed to Danyel the pryuytees of god he sayd to hym thus / Goo thou to the reste of thy bodily dethe / and thou shalte stonde in thy sorte as a pro­phete atte the laste daye / And sothly as Danyell shall stonde as a prophete at the laste daye of dome and haue the worship and the excellence of a prophete ouer the souereyn blessyd mede of loue and sighte of god / Ryght soo shalte thou stonde as an anker in that sorte / & a religyous in the sorte of relygyon And so of other excellent dedes / and haue a synguler worship passynge other men at the daye of dome /

¶A shorte stirynge to mekenes and to charytee / Caplm lxii.

[Page]NOw by thyse wordes thou maye yf thou wolte trowe hem / conceyue comforte for thy degree of liuynge / and also matere of mekenes / For though it be soo that thou shalte haue soo moche mede specyally for thy state of liuyng yf y ^u be saaf / Neuertheles it may be that there is many a wyf and many worldlyche woman shall be nerer god than thou / and more shall loue god and better knowe hym than thou shalt: for all thy state / And that oughte to be a shame for the but if thou be bisye for to gete loue and charite as fully and as per­fytly as a worldely man or woman / For yf thou maye haue as moche charytee of the gyfte of god as he or she hathe that dwellyth stylle in worldly besynes / thou shalt haue as moche of the souereyn mede as he shal. And y ^u shal ouer that for that state whiche thou hast taken haue a singuler mede and a worshyp whiche he shall not haue / Then̄e yf thou wyll doo well meke thyselfe and forgete thy state as it were ryght noughte For it is soth. by it selfe it is ryght noughte / And that thy de­syre be and thy besynes for to destroye synnes / and for to gete charite & mekenes & other ghostly vertues / for therin lyeth al /

¶How a man shal knowe how moche pryde is in hym / Caplm lxiii.

I Haue nyghe forgoten this ymage / But now I tourne ayen therto / yf thou wyll wite how moche pryde is therin / Thou maye yet assaye thyself thus / Loke now wysely / & flater not thyself / yf louynge praysynge or worshypping. or flesshly fauour of worldly men or of other be likynge to thyne hert· and torne it to vayne gladnes & well payeng of thiselfe / Thynke stylly in thyne herte that men sholden prayse thy lyfe / rewarde thy speche more than of other / And also on contrary wyse / yf it be soo that men repreue the / and setten the att nought / Holde the but a fole or an ypocryte / or yf they sclaūder the. or speke euyll of the falsly / or in ony other waye that [Page] they disease the vnskylfully / And for thy thou felyst in thyne hert a greuous heuynes ayenst hem / and a grete rysyng in thyne herte wyth ayenstondyng for to suffre ony shame or vylanye in the syghte of the worlde / If it be thus wyth the it is a tokē that there is moche pride in this derke ymage seme thou neuer soo holy in the syghte of men / For though thyse stiryn­ges ben not but lityll and venyall / neuertheles they shewen well that there is moche pryde hydde in the grounde of thyne herte / as the fore dareth in his denne / Thyse styrynges wyth many moo [...]ngen oute of this ymage so moche that thou may vnnethes doo ony good dede but it shall be medled with some pryde or vayne delyte in thyself / And soo wyth thy pry­de thou defowlest all thy good dedes / and makyth hem looth­som in the syghte of thy lorde / I saye not that they are lost. for they are medled wyth this pryde / But I say that they are not soo pleysaunt to thy lorde as they sholde be yf they were symple and truly roted in the vertue of mekenes / And therfore yf thou wylte haue clennes of herte. for to come to the loue of god / the behoueth not oonly flee the rest of thin herte in vain glory by wylfull assentyng to pryde / and also the recheles [...]y­kyng therin of thy freelte yf it be ayenst thy wyll / But also the felynge of thy pryde thou shalt flee and eschew as moche as thou maye / But that thou mayst not doo but yf thou be full quycke and redy abowte the kepyng of thyne herte / as I shall telle after /

¶Of Enuye and yre and of her braunches / And how in stede of synne man̄is persone is ofte hated / Caplm lxiiii

TOurne this ymage vp soo wwne / And loke wel ther­in. and thou shalte fynde two membres of enuye and yre fastenyd therto / with many dyuers braunches spryngyng oute of theym / The whyche letten loue and charyte / the whiche thou sholdest haue to thyn euen crysten / The braunches [Page] of yre and enuye are thyse / Hatrede. euyll suspecion / fals and vnskylfull demynge / malecolye risyng of herte ayenst hem / dyspisyng and vnkyndnes. and bachityng: and myssayenge / vnskylfull blamyng / myslikyng. anguisshe. and heuynes ayē ste hem that dispisen the or speke ony euyll of the· or ayenst y ^e A gladnes of her disese / a felnes ayenst synful men and other that wylle not doo as the thynketh they shold doo wyth grete desyre of thyne herte vnder colour of charyte & ryghtwysnesse that they were well punysshed and chastysed for her synne / This stiryng semyth good / Neuertheles yf y ^u ransake it well thou shalt fynde it more somtyme flesshly ayenst the persone than ghostly ayenst the syn̄e / Thou shalt loue the man be he neuer soo synfull / and thou shalt hate the synne in eche man what he be / Many are begyled in this / for they sett the bytter in stede of the swete. and taken derknes in the stede of lyghte ayenst the prophete sayeng / Ve vobis que dicitis malū bonū & bonum malū ponentes lucem tenebras & amarū dulce. [...]say· [...]. woo be to hem that sayen good is euyll and euyll is good and setten lyghte as derknes. and bytter in stede of swete. Thus done all tho that whan they sholde hate the synne of her euen crys­ten. and loue the persone / they hate the persone in stede of the synne. and wene that they hate the synne / wherfore it is a crafte by it self who soo cowde doo it well /

¶That it is maystry to loue mennes persones and wysely hate her synnes / Caplm lxv

IT is noo maystry for to wake & faste tyll thyn hede a­ke. ne for to renne to Rome & to Iherusalem vpon thy thy bare fete / ne for to sterte aboute & preche. as yf thou woldest torne all men by thy prechyng / Ne it is no mayst [...] for to make chirches or chapels: for to fede poor men & make hospitals. but it is a maistry a man to loue his euēcristen in charite & wisely hate y ^e syn̄e of hym & loue the man / For though it be soo y ^• al thise dedes before sayd are gode in hēself. neuertheles [Page] they are comyn to good men and to bad / for eche man myghte doo hem yf that he wolde & had wherof / And for thy for to doo that eche man may doo I holde it no maistry / But for to loue his euen crysten in charyte & hate his syn̄e. may noo man it doo but oonli good men whiche haue it of the yefte of god and not of her traueile. Ro▪ [...] as saynt poul saith / Caritas dei diffusa est in cordi (bus) vestris per sp̄m sccm̄ qui datus est vobis / Lo­ue & charyte is shed & spred in your hertes by y ^e holy ghost. whiche is yeuē to you / And therfore it is more precyous & the more deynte for to come by / All other good dedes wythouten this make not a man gode ne worthy the blisse of heuen. but this alone: and oonly this maketh a man gode & al his good dedes medeful / All other yeftes of god & werkes of man are comin to good & to bad / to chosen & to reproued / but this yeft of charyte is on̄ly of godd & of chosen soules /

¶That for the same dedes dyuers men shall haue dyuers medes Caplm lxvi.

A Good man for the loue of god fasteth waketh. gooth on pilgrymage / and forsakyth all the likynges of y ^e worlde sothfastly in his herte wythouten feynynge / he shall haue his mede in the blysse of heuen / And an ypocrite for vaynglori of hymself dooth the same dedes / and receyueth his mede here / Also a very precher of goddis worde fulfylled of charyte & of mekenes sent of god and of holy chirche receyued yf he preche and teche goddis worde / he shall haue a specyall mede of god / that is the aureole for his prechyng / An ypocryte or an heretyke that hath noo mekenes ne charytee. ne arne sende of god nor yet of holy chyrche / yf they preche they haue her me­de here / Also a good man in wordly state for loue of god makyth many chyrches / chapelles. abbeys. hospytals / and do­oth many other good dedes of mercy / he shall haue his mede in the blysse of heuen / not for the dede in it selfe / but for y ^e good will & the charyte y ^t he hath of y ^e yeft of god for to doo tho [Page] good dedes / An other man for vanytee of hymselfe and worshyp and pleysyng of the worlde. and for his owne name dooth the same good dedes and hath his mede here / The cause is in all thyse that the tone hath charyte and the tother none whiche is one and whiche is other our lorde knowith and none but he /

¶That all mennes good dedes shall be aproued that ha­the liknes of good. saaf the opyn heretike and the cursyd mā. Caplm lxvii.

ANd therfore we sholde loue and worship al men in our hertes. & aproue examyn & receyue all her dedes y ^t haue the lyknesse of goodnes though y ^• doers in goddis syght ben bad saue of the opyn heretyke and of the opyn cursed mā / Of thise two specyally we shall flee and eschewe the presence & the cōminyng wyth hem / And we shal reproue and refuse her dedes seme they neuer soo good as longe as they arne rebell to god & holy chyrche / As yf a worldly cursed man make a chyrche or fede poor men thou maye sykerly holde it nought and deme it as it is / Also yf an opyn heretyke whyche is rebell to holy chyrche preche & teche / though he conuerte a hūdred thousande soules / holde the dede as to hymself ryght nought / For thyse men are opynly out of charyte / wythout whyche is all noughte that a man dooth /

¶That noo good dede maye make men saaf wythoute charyte / And that charyte fele they on̄ly y ^t bē meke / ca lxviii

ANd therfore it is a grete maistry a man to cun loue his euen crysten in charyte / All this sayeng may be openly proued by saynt poulis wordes thus / Si linguis ho­minum loquar & angelorum / caritatem non habuero. nichil sum / Et si habuero omnē fidem ita vt montes transferā. p̄. cor· i3 ca­ritatem autē nō habeam. nichil sum. Et si nouerim misteria oīa. et si destribuero om̄es facultates meas in cibos pauperū / et tradidero corpus meum igni vt ardeam / caritatem autem [Page] non habuero nichil michi prodest / Saynt poul in praysynge of charytee sayth thus / If I speke the langage of all men and of angels also / yf I haue noo charyte I am ryght noughte And yf I haue soo grete fayth that I maye tourne hylles and bere hem awaye / and I haue noo charite I am ryght nought And also though I had all maner of knowyng of all pryu [...] tees / without charyte I am ryght nought / And yf I yeue al y ^t I haue to poor men and my body to the fire to be brent. and I haue no charyte it profyteth me ryȝt nouȝt / Here it semith by saynt poules wordes that a man maye doo alle good dedes bodily wythouten charyte / And that charyte is noughte elles but for to loue god and his euen crystē as hymself. How sholde thenne ony wretched caytit liuyng in erth what that he be haue delyte or trust or sykernes in hymself for ought that he can or maye doo wyth all his bodily myghtes or his kyndely reason / syth all this is nought worthe wythouten loue & charyte to his euen crysten / And this charyte maye not be goten wyth werkyng of hymself / for it is a free yefte of god sente in to a meke soule / as saynt poul sayth. who thenne dare hardely saye that I haue charyte or I am in charyte / Sothly noo man maye saye it sykerly / but he that is perfytly and sothfastly meke / Other men maye trowe of hemself / and hope that they ben in charyte by tokens / But he that is perfytly meke felyth it / and therfore myghte he sykerly saye it / Thus meke was saynt poul / and for thy sayd he thus of hymselfe / Quis seperabit nos a caritate dei? Tribulacō an angustia. &c / who shall departe me fro the charite of god? Tribulacōn or anguysshe. &c / And he answereth hymselfe and sayth / There shall noo creature put me fro the charyte of god whiche I haue in cryste Ihesu / Many men doon dedes of charyte and haue noo charite as I haue sayd· For to repreue a syn̄er for his syn̄e to his amēding & in couenable time it is a dede of charite. but to hate the syn̄er in stede of y ^e syn̄e: it is ayenst charyte / He that is [Page] verely meke can depart that one fro that other. and noo man but he / For though a man had all morall vertues of all phy­losophers he cowde not doo this / He sholde cūne hate the syn̄e in all other men for he hateth it in hymselfe / But he cowde not loue the man in charytee for all his phylosophye / Also yf a man had knowynge of all clergye & of diuynite. and be not sothfastly meke he shall lyghtly erre & stomble and take the one for that other / But mekenes is worthy to receyue a yefte of god the whyche maye not be lerned by cunnynge of man / And therfore he that is meke can hate the synne and truely loue the man / But now perauenture thou begynnest to drede for that I haue sayd that charytee maye not be goten by noo werke that thou maye doo / How shalt thou thenne dooo / As vnto this I saye that there is noo thynge soo harde to gete as charyte / this is soth as wythin our traueyle / And on the cōtrary wyse I saye that there is noo yefte of god that may so lightly be had as charyte / For our lorde yeuyth noo yefte soo freely ne soo gladly ne soo comynly as he dooth charytee / How shalt thou then̄e haue it sayst thou. Be meke & lowe in spiry­te and thou shalt haue it / And what is lyghter for to doo thā for to be meke? Sothly noo thyng / Thenne semyth it y ^t the­re is noo thyng that soo lyghtly maye be had as charyte / and therfore the nedeth not to be moche adradde / Be meke & haue it / Thus sayth Iames thapostle. Deus superbis resistit· hūilibus autē dat graciā / Our lorde he sayth ayenstondeth proude men / but to meke men he yeueth grace / whiche grace is pro­pirly his charyte / for after the mesure of thy mekenes so shal thou haue charyte / If thou haue mekenes inperfitly oonly in wyll: not in affeccōn. thenne shall thou haue inperfyte charyte This is good / for it suffyseth to saluacyon as dauyd sayth Inperfectū meum viderūt oculi tui / Lorde wyth thyn eyen of mercy thou seest myn inperfeccyon / But yf thou haue mekenes perfytly. P. then̄e shalt thou haue perfyte charyte. and that is [Page] best / The tother behouyth vs nedely to haue it yf we wyll be saaf. and this shold we desire / Thenne yf thou aske me who is perfytely meke / thou shalt noo more haue of me of meke­nes at this tyme but this / He is meke that sothfastly know­ith hymself as he is /

¶How a mā shal wyte how moche wrath & enuye is hyd in the grounde of his herte / Caplm lxix.

NOw tourne yet ayen to this ymage yf thou wolt assay how moche yre & enuye is hidde in thyn herte that thou felyst not / Loke well and beholde thyself wysely whan suche stirynges of yre & enuye ayenst thyn euen crysten spryngen oute of thyn herte / The more styred that thou arte by malenco­ly bytter or wycked wyll ayenst hym. the more is this ymage in the / For the more thou grutchest by inpacyence eyther ayēste god for ony trybulacōn or syknes or other bodily disese sente of god / or ayenst thyn euen cristen for oughte that he dooth ayenst the / the lesse is the ymage of Ihesu refourmed in the. I saye not that suche grutchynges or flesshly angrynes am dedely synnes / but I saye that they letten the clennes of herte and pees of conscyence that thou maye not haue full charyte by y ^e whiche thou sholdest come to lyf contemplatyf / For that en­de is the purpoos of all my sayeng. that thou sholdest not oonly clense thyn herte fro dedely synnes: but also fro venyall as moche as thou myghtest. And that the groūde of synne myghte by grace of Ihesu cryst somwhat be slecket in the /

¶By what tokens thou shalt know yf thou louest thyn enmye / And what ensample thou shalt take of cryst for to loue hym / Caplm lxx

FOr though it be soo that thou felyst none euyll ayenst thyn euen crystē for a tyme / yet arte thou not syker that the grounde of yre is quenched in the / ne yet arte thou not lorde of the vertue of charyte / For suffre hym towche the a lityll by angry or a shrewde worde / & thou shalt fele anone yf thyne [Page] hert be yet made hole by fulnes of charyte / The more thou arte styred & euyll willed ayenst the persone· the ferder arte thou fro charyte / And yf thou nought be styred ayenst the persone. neyther by angry chere outwarde· ne by noo preuy hate in thy herte for to dispyse & deme hym or for to set hym at noughte. but the more shame or vylanye he dooth to the in worde or in dede the more pyte & cōpassion thou hast of hym. as thou woldest haue of a man that were out of his mynde / And the thinkyth y ^u canst not fynde in thyn herte for to hate hym. for loue is soo gode in hymself / but praye for hym & helpe hym. and desiryng his amendyng / not oonly wyth thy mouth as ypocrytes can doo. but wyth affeccōn of loue in thyn herte / then̄e haast y ^u perfite charite to thyn euen crysten / This charyte had saynt stephen perfitly whan he prayed for hem that stoned him to dede / This charite coūseyled cryst to those that wold be his perfite folowers whan he said thus / Diligite inimicos vrōs vn̄facite hiis qui oderūt vos / &c· M. v [...] 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 crystē / 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▪ 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 [Page] 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 sōwhat 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 thꝰ / Hoc est preceptū meū 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 then̄e 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 on̄ 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 [Page] 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. then̄e 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 syn̄e / as thyn enmyes that haten the or other of the whiche thou hast full euydēce 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 / Perauē 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 [Page] 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 som̄ 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 takē 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 worldly thynges / but a worldly man hath not so / and therfore he is exscused though he stryue and pursue for his goodes by lawfull wayes for to haue hem ayen / But now sayest thou that the behoueth for to haue thy necessaryes of suche thynges as longen to the as well as a worldly man / I graunte well therto / but thou sholde not loue it for it self / ne likyng haue in the holdyng ne in y ^e kepyng / ne sorowe ne heuynesse fele in the lesyng or in y ^e withdrawyng of it / For as saynt gregory sayth / Asmoche sorow as thou hast in lesyng of a thing. Greg▪ so moche loue haddest thou in the kepyng / And therfore yf thyn herte were made hoole / & thou haddest sothfastly felt desire of ghostly thynges: and had [Page] there wyth all a syghte of the leest ghostly thynge that is. all y ^e loue & the likyng of ony erthly thynge thou sholdest sette it at noughte / it sholde not cleue vpon the / For to loue and for to haue more than the nedeth skylfully oonly for luste & likynge it is a grete defawte / Also for to fetchen thi loue vpon y ^e thinge that the nedeth for it selfe / it is defawte but not soo grete But for to haue & vsen that thyng that the nedeth wythoutē loue of it more than kynde or nede asketh wythoutē whiche the thyng maye not be vsed / it is noo defawte / [...]othli in this poynte as I trowe many that haue the state and the lyknesse of pouertee arn moche letted & hyndered fro the loue of god / I ne accuse noo man ne noo state reproue / for in eche astate some arn good and some arn other / But one thyng I saye to e­uery man or woman that hath taken the state of wylfull pouerte whether he be religyous or seculer or what degree he be in / as longe as his loue & his affeccyon is bounden and faste­ned as. & it were glewed wyth y ^e loue of ony erthly thing that he hath or wolde haue / he may not haue ne fele sothfastly the clene loue and the clere syghte of ghostly thynges / Augꝰ. For saynt Austyn sayd to our lorde thus / Lorde he loueth the but lytill / y ^e louyth ony thynge wyth the / that he loueth not for the / For y ^e more loue and couetyse of ony erthly thynge is wyth the / the lesse is the loue of god in thyn herte / For though it be so that this loue of erthly thyng putteth hem not oute of charite but yf it be soo moche that it strangle the loue of god and of her euen crysten / sothely it hyndreth hem and letteth hem fro the feruour of charyte / & also fro that speciall mede whiche they shold haue in the blisse of heuen for perfite pouerte / and that is a grete losse yf they myghte see it / For who soo myght know ghostly mede how good how precyous and how worthy it is / for it is aye lastynge / he wolde not for the loue of all erthly Ioye or hauour of all erthly thyng yf he myghte haue it wythoutē syn̄e lette ne lesse the lest mede of the blysse of heuē [Page] whiche he myghte haue yf that he wold / I speke ferther than I doo. But I praye the doo thus as I saye by y ^e grace of god if thou maye or ony other man who soo wyll / For that were a comforte to my herte that yf I maye not haue it in myself as I saye. that I myghte haue it in the / Or in ony other creature whiche hath receyued more plente of his grace than I / But see now thenne syth couetyse in the naked grounde letteth a man or a woman soo moche fro the ghostly felyng of the loue of god / how moche more then̄e it letteth & combreth worldly men & wym̄en the whiche by all her wyttes & bodily besy­nes nyghte & daye studye and traueyle how they myghte gete ryches and plente of worldly good / They can none other delyte haue but in worldly thinges / ne they wyll not for they seche it not / I say no more of hem at this tyme: for in this wrytyng I speke not to hem / But this I saye / yf they myghte see and wolde see what they doo / they sholde not doo soo /

¶How a man shall knowe whan he synneth not in etynge & drynkyng / and whan he synneth venyally / and whan de­dely / Caplm lxxii.

YEt maye thou see more in this ymage though it be der­ke. and that is flesshli loue to thiself. in glotenye accidie and lecherye / Thise flesshly likynges maken a man full bestly and ferre fro the inly sauour of the loue of god. and fro y ^e clere syghte of ghostly thynges / But now sayest thou. Syth the behoueth nedelynges ete & drynke and slepe. and that may thou not doo wythouten likyng / therfore the thynkyth this lykynge is noo synne / As vnto this I saye. that yf thou kepe in etynge or drynkynge and in other nedefull thynges of thy body mesure in thy nede / and thou receyuest noo more likynge than kynde askyth / And alle this thou doost for ghostely delite whiche thou felyst in thy soule / I graūte y ^e forsothe that thou thenne synnest ryght nought therin / for thenne can thou well ete & slepe / Sothly and wythouten doubte I am full ferre fro [Page] that knowyng and ferd fro the werchynge / For to ete I haue by kynde / but to cūne ete I maye not but by the grace of god. Saynt poul had by grace this cunnyng as he sayth hymself thꝰ / Vbi (que) & in oībus institutus sū. scio saciari & esurire / habū dare & penuriā pati. Phil iiii Oīa possū in eo qui me cōfortat: I am enformed & kenned in all thynges. For I can hūger & I can ete. I can wyth plente and I can wyth pouerte / I maye all in hym that strenghthith me / Saynt austyn sayd tyll our lorde thus Lorde thou hast teched me that I sholde take mete as a medi­cine / Augꝰ. Hūger is a syknes of kynde / and mete is a medicyne ther to / Therfore the likyng that comyth wyth all in asmoche as it is kyndly & nedfull it is noo syn̄e / but whan it passith into lust & into wylfull likyng then̄e it is synne / And therfore ther̄ lyeth all the maystrye for to cūne departe wysely nede fro luste & wylfull likyng they are soo knytte togyder / and that one comyth wyth that other. so that it is harde for to receyue that o­ne as the nede & repreue that other as wylfull luste the whiche ofte comyth vnd colour of nede / Neuerthelesse syth it is soo y ^t nede is the groūde of this▪ and that nede is noo synne / for be a man neuer soo holy hym behouyth to ete & drynke and slepe therfore the luste & the likynge that comyth vnd the colour of this nede & passyth this nede is the lesse syn̄e / For a man syn­neth not dedely comynly in glotenye. but yf he be encombred wyth other dedely synnes beforn done / then̄e may he the lyght lyer synne dedely in this / For it is soth he that chesyth luste & lykynge of his flesshe & delytes in welfare of mete or 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 ^• he syn̄eth 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 ^• for the tyme he hath no power of his free wyll / and therfore he may not well ayenstōde flesshly likynges whan they come but fal­leth [Page] 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 syn̄e. therfore y ^e lust of glotenye the whiche he falleth in lyghtly is to hym dedely synne / for he makith none ayēstondyng 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 Ihū 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 syn̄e / 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 amō ge his owne wretchidnes & crye after mercy. and be in purpose specyally to ayēstonde suche fleshly lustes for our lord is good & mercyfull. & thise venyall syn̄es 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 amōge all other syn̄es are moost exscuable & leest perillous / And therfore thou shalt not ryse ayenst the groūde of this syn̄e as y ^u shalt ayenst all other syn̄es / 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 ayēst all other syn̄es thou shalt aryse for to destroye not oonly dedely synnes and the grete venyals / but also [Page] 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 on̄ly the dede of it whiche is dedely synne. but also wylfull likyng of it in thyne herte withouten dede whiche is venyall syn̄e / & somtyme it is dely. but also thou shalt traueyle ayenst the groūde of it for to destroye the felyng & the risyng of flesshly stiryng /

¶How the groūde of lecherie shold be destroyed with ghostli traueyle & wyth bodily / Caplm lxxiii.

BVt this traueyle ayenst the groūde of lecherie shal be goostly / as by prayers & ghostly vertues. and not by bodily penaūce. 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 penaūce / But by the grace of Ihesu in a meke soule the groūde 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 sha [...] ply than of pryde or couetyse / whyche for they semen fayr a­ren not lyghtely reproued / Or of Enuye. or of Lecherye / [Page] 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 siȝte / 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 fallē 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 syn̄es / 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 hūger and other bodily paynes letteth moche go­ostly werchynge / Caplm lxxv·

[Page]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 I haue sayde before / For the grounde of it is nede. as kyndely hūger whiche thou shal nedelynges fele and tent therto in tyme / and helpe thyself ayenst it by medicyne of mete. as thou woldest hel­pe thiself resonable ayenst a bodily syknes / that thou myght more freely serue god bothe bodily & ghostly / For wyte thou well what man or woman that shall be occupyed ghostly in thoughtes: vnskylfull payne or hunger wylfully taken or bodily syknes in the stomake or in the hede / or in other partye of the body for the defawte of gode rulyng of hymself. by tomoche fastyng. or by ony other wyse / shall moche lette the spiry­te / and moche hynder hym fro the knowyng & beholdynge of ghostly thynges / but yf he haue the more grace / For thoughe it be soo that bodily payne / either of penaunce or of syknesse or elles bodily occupacyon somtyme letteth not the feruour of loue to god in deuocyon / but ofte encreasyth it / Neuerthe­les I hope that it lettith the feruour of loue in contemplacōn the whyche maye not be hadde ne felyd sadly but in reste of body & of soule /

¶What Remedye a man shall vse ayenst defawte made in etynge or drynkyng / Caplm lxxvi.

FOr thy doo [...] thou skylfully that longeth to the / and ke­pe thy bodily kynde vpon reison / and suffre god thenne sende what he wyll hele or syknesse / take it gladly / and grut­che not ayēst god wylfully / Do thou as I saye: take thy mete as it commyth / And ordeyne for it yf nede be vppon reason / And take it gladly as for nede / But be wel waar of lust that commyth wyth nede / [...]schewe to moche as well as to lityll And soo whan thou haste done / and thenne it commyth to thy mynde the bytynge of conscyence that thou haste eten to­moche / And soo thenne begynnest for to tary the / and drawe [Page] to ouer moche byttyrnesse / Lyfte vp the desyre of thyne herte to thy good lorde Ihesu / and know thyself for a wretche and a beste / and aske hym forgyuenesse. and saye that thou wylte amende it / and truste of forgyuenesse / Leue of thenne and tarye noo lenger wyth all / ne stryue not moche as thou woldest destroye it vtterly / for it is not worthe for to doo soo / Thou shalte neuer brynge it soo abowte / but redily ordeyne the redi to some other occupacyon bodily or ghostly / after thou felyst the disposyd that thou myghtest more profyte in other vertues / as mekenesse and charyte. For wyte thou well he that hathe in his desyre & in his traueylle none other rewarde to none other thynge but to mekenes and charytee / aye cryenge after hem how he myght haue hem / he shal in that desyre / werchynge folowand after profyte and wexe in all other vertues / as in chastyte abstynence and suche other yf he haue but lityll rewarde in hem in a yere more than he sholde wythouten thys desire profyte in seuen / yf he stryue wyth glotenye lechery and suche other contynuelly / and bete hymselfe wyth scourges e­che daye fro morow to euensong tyme /

¶That thorough by desyre and traueyle for mekenesse & charytee a man comyth sooner to other vertues than by tra­ueyle in hemself / Caplm lxxvii.

GEte to the thenne mekenes and charytee / And yf thou wolte traueyle & swynke besily for to haue hem. y ^u shalt haue ynough for to doo in getyng of hem / And yf y ^u may gete hem / they shall rule the & mesure the full pryuely how thow shalt ete and how thou shalt drynke and socour all thy bodyly nede that there shall noo man wyte it but yf thou wolte / & that shal not be in perplexite ne in yre ne in anguyssh̄nes and heuines ne in lustes ne in likynges. but in pees of glad cōsciē ce w ^c a sad restfulnes. I speke ferder thā I thouȝt to haue spokē in this mater̄. but netheles do yf y ^u may as I the saye. & I hope god shal make al wel / bi this y ^t I haue said may y ^u somdel see in this ymage [Page] of synne how moche it letteth the / The gospell sayth how Abraham spake to the ryche man that was beryed in hell on this wyse / Chaos magnum inter nos & vos firmatum est vt hii qui volūt transire ad vos non possūt nec huc transmeare / There is a grete chaos. that it to sayen a thycke derknesse betwene vs & the that we mowe not come to the ne thou tyll vs / This derke ymage in thy soule and min also maye be called a grete chaos / that is a grete derknes. for it letteth vs that we mow not come to abraham whiche is Ihesu / and it let­tyth hym that he woll not come to vs▪

¶Of the derknes of the ymage of synne. And what comyth in by the wyndowes therof / Caplm lxxviii.

LIfte vp thy lanterne and see in this ymage fyue wyn­dowes by the whiche synne comyth in to thy soule as y ^e prophete sayth / [...] Mors ingreditur per fenestras nostras / Deth comyth in by our wyndowes / Thise wyndowes arn the fyue wittes by the whiche thy soule gooth out fro by hymself / & sechyth his delyte and his fedynge in erthely thynges ayenst hys owne kynde / As by the eye for to see curyous and fayre thyn­ges / and soo of other wyttes / By the vnskylful vsyng of thise wyttes in to vanyte wilfully / thy soule is moche letted fro ghostly wyttes wythin / and therfore the behoueth stoppē thise wyndowes or spere hem / but oonly whan nede asketh for to open hem /

¶That the soule for defawte of knowynge of it self gooth onte by fyue wyndowes to seche outwarde likynge. Caplm lxxix.

ANd that were lityll maystry to the yf thou myghtest o­nes see thy soule by clere vnderstondyng what it is and how fayr it is in his owne kynde / Ne it were that it is soo o­uerlayed wyth a blacke mantell of this foule ymage. but for y ^u knowist it not. therfore y ^u leuest the inly sighte of thiself & sechest thy mete forth withoutē as a best vnresonable. thꝰ saith [Page] lorde manassyng to a chosen soule in holy writte. Si ignoraste o pulcra inter mulieres. Cant· 1. egredere & abi post vestigia gregū sodalium tuorum et pasce edos tuos / Thou fayre amonge wymmen yf thou knowe not thyselfe. goo oute and walke after the steppes of the flocke of thy felowes and fede thy gete / & it is thꝰ moche for to say / Thou soule fayr by kynde made to the lyknesse of god freel as a woman in the body fo [...] y ^e fyrste synne by cause that thou knowest not thyselfe / that angels foode sholde be thy delyces wythin / Therfore thou goost oute by thy bodily wyttes and sechest thy mete and thy likynge as a beste of the flocke / that is as one repreuyd / and there­wyth thou fedest thy thoughtes and thyn affeccyons whiche arn vnclene as gotes / It is a shame to the for to doo soo /

¶That a soule shold not begge without forth but with in of Ihesu that it nedeth / Caplm lxxx.

ANd therfore tourne home ayen in thyself and holde the wythin / and begge noo more wythouten namely swynes mete / For yf thou woll algates be a begger aske and craue within of thy lorde Ihesu / for he is ryche ynough / and gladlyer woll yeue the than thou wolt aske / And renne noo more oute as a best of the flocke / that is a worldly man or wo­man that hath noo more delite but in his bodily wyttes. And yf thou doo thus thy lorde Ihesu woll yeue the all that the nedeth / For he maye lede the in to his wyne seler / and make the for to assaye of his wynes whiche the lyketh best for he hath many tonnes / Thus a chosen soule Ioyenge in holy wrytte sayth of our lorde / Introduxit me rex in cellam vinariam / Cant▪ [...]. A kynge ladde me in to a wyne celer / And that is for to say [...] / [...] In as moche as I forsake the dronkennes of flesshely lustes and worldely lykynges / whiche arne bytter as wormode / f [...]r thy the kynge of blysse lorde Ihesu ledde me in / That is to saye / Fyrste in to my selfe for to beholde and knowe [Page] myself / And after he ledde me in to his celer / that is to saye. abouen myself by ouerpassyng oonly in tyl hym. and gaaf me assaye of his wyne / y ^t is for to taast a syknes of ghostly swetnes and heuenly Ioye / Thise arne not wordes of me a wretchyd caytif liuyng in synne / but they arn wordes of the spowse of our lorde in holy wrytt / & thise wordes I say to the that y ^u myghte drawe in thy soule fro wythouten / and folowe after as thou maye /

¶That the hole of ymaginacōn nedyth to be stopped as well as the wyndowes of the wyttes / Caplm lxxxi

BVt now sayest thou that thou doost soo / thou seest noo worldly thinges ne herest none. ne hast none vse of thy bodily wyttes more than nede asketh / and for thy thou art enclosed / As to this I saye. If thou do thus as I hope thou doost thenne hast thou stopped a grete wyndow of this ymage. but yet arte thou not syker. for thou hast not stopped the priue holes of the ymaginyng in thyne herte / For yf thou see me not wyth thy bodily eye thou maye see me in thy soule by ymagynacōn / and soo mayst thou doo of al bodily thynges / Then̄e yf thy soule be fedde wilfully by ymaginaciōs of vanytees of the worlde. and desiryng of worldly thynges for a wylfull cō forte & ease / sothly yf thy soule be wythin as for the bodyly wyttes. it is neuertheles full ferre wythouten by suche vayne ymaginacōn / But now askest thou whether it be ony grete synne a soule for to occupye hym in suche vanytees eyther in wyttes or in ymaginyng / As vnto this I saye that I wolde y ^t thou sholdest neuer aske man this questyon / For he that wylt sothfastly loue god he askith not cominly whether this is greter syn̄e or this / For him shall thinke what thyng lettith him fro the loue of god is grete synne / and hym shall thynke noo thyng synne but that thyng whiche is not good. & letteth hym fro the loue of god / What is synne but a wanting or a forberyng of good / I saye not that it shall be paynful to hym as a [Page] dedely synne or a venyall sholde ben. ne I saye not but that he knoweth dedely fro venyall and more fleeth it /

¶Whan the vse of the wyttes ben dedely syn̄e. and whan venyall / Caplm lxxxii.

NEuertheles some dele shall I saye to thy questyon. For thy desyre drawyth more oute of myn herte than I thoughte for to haue sayd in the begynnyng / Our lorde sayth in the gospell thus / Homo quidā fecit cenam magnā etvocauit multos & misit seruū suū dicere inuitatis vt venirēt / Primꝰ dixit. Villā emi. Luc. xiiii rogo te habe me excusatū / Scds dixit / Iuga boū emi quin (que) et eo probare illa / Et terciꝰ dixit. Vxorē duxi ideo non possū venire / A man made a grete supper and called many therto. And sent his seruaunt at supper tyme after hem that were prayed / The fyrste exscused hym and sayd on thy [...] wyse that he myghte not come for he had boughte a towne / The tother also excused hym that he myght not come for he had boughte fyue yockes of oxen and yede for to assaye hem / The thyrde for he had weddded a wyfe / I leue for to speke of the fyrste & of the laste / and I telle the of the myddelest of hym that boughte the oxen / for he is to this purpoos / Fyue yockes of oxen betokē the fyue wyttes whiche arn beestly as an oxe. Now this man that was called to the supper was not repreued for he boughte thyse oxen / but for he yede for to assaye hē and soo he wolde not come / Right soo saye I to the / For to haue thy wyttes and vse hem in nede. it is noo synne / But if thou goo wylfully for to assaye hem by vayne delyte in crea­tures thenne it is synne / For yf thou chese that delyte as for a fynall reste of thy soule. and as a full likyng / that thou kepeste none other blysse to haue but suche maner̄ worldly vanyte thenne it is dedely / for thou chesest it as thy god / and soo shalt thou be put fro y ^e supper / For saynt poul forbede vs that we shold not assaye our wytt so whan he sayd thꝰ / Post cōcupiscēcias tuas nō eas. Thou shalt not goo after thy lust. ne wyl [Page] fully assaye thy likynges / A man or a woman that is encombred wyth dedely syn̄e shall not well escape dedely syn̄e in this though he see it not / but I hope it toucheth not the / Neuertheles yf thou by freelte delyte the in thy wyttes & suche vanytee / but in that thou kepest the in charyte in other sydes / and thou chesest not this delyte for a full reste of thy soule but thou set test aye god before all thyng in thy desire. this synne is venial after the circūstaunce more or lesse / ne thou shalt not for thise venyall syn̄es be put fro the supper in the blysse of heuen / but thou shalt wante the taastyng & the assayeng of that delycate supper liuyng in erthe / but yf thou be besye wyth all thy myȝtes for to ayenstonde suche venyall syn̄es / For though it be so that venyall syn̄es breke not charyte / sothly they lette the fer­uour and the ghostly felyng of charyte /

¶How a ghostly man or woman shall haue hem to hem that come to hem / Caplm lxxxiii.

BVt now sayst thou that thou maye not kepe the fro he­ryng of vanytees. for dyuers men worldly & other come ofte for to speke wyth the. and telle the some tales of vanyte As vnto this I saye thus / that comynyng with thyn euen crysten is not moche ayenst the but helpith the somtyme yf thou werche wysely / For thou maye assaye therby y ^e mesure of thy charyte to thyn euen crysten whether it be moche or lityll / Thou arte boūden as eche man & woman is to loue thin euē crysten pryncypally in thyne herte & also in dede / for to shewe hem tokens of 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 miȝte 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 [Page] 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 deuocōn that the thynketh lo­oth for to breke of. for the thynketh y ^u sholdest not leue god for noo mānys 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 then̄e 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 reuerēce 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 tauȝte of y ^e. speke godely & mekeli to hem all. repreue [Page] 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 ther [...]of / Caplm lxxxiiii.

BI this that I haue said may thou see a lityll the derknes of this ymage of syn̄e / 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 vpō me a worde sayd by the prophete / [...]. 12▪ & it is this / Inueni idolū mi­chi / That is to saye / I haue foūde a fals ymage that men callen a mawmente in myself well fowle disfygured & forsha­pen wyth wretchydnes of all thyse syn̄es whiche I haue spo­ken of / by the whiche I am casten downe in many flesshly lykynges & worldly vanytees fro clen̄es of herte & felyng of go­ostly vertues more than I can or maye say. and that me repē 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 thꝰ. Fecit deus ade & vrori eius tunicas pelliceas / Gen̄. 3. Our lorde made to adam & to his wyfe clothes of a bestes hyde / In token that for his syn̄e he was forshapē lyke to a beste / with whiche bestly clothes we al ben borne and vmbilapped and disfigured fro our kyndly shappe /

¶Whiche bē the lym̄es of the ymage of syn̄e / Caplm lxxxv.

[Page]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 / Iniciū oīs pctī superbia / Ecc [...]. The begyn­nyng of all maner of synne is pryde / The backe & the hynder partie of it is couetyse. Phil 3. as saynt poul sayth / Que retro sūt 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 syn̄e but it is a deuels synne as the wise man saith / Inuidia diaboli mors intrauit in orbēter ra (rum). Sap̄. 2. Imitant illū oēs 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 vnā maxillā prebe sibi alterā / If a man smyte the vpō 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 hūc & 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 / Nō exhibeatis membra [...]estra arma iniquitatis ad peccatū / ye shal not yeue your mē bres specyally your pryue membres for to be armes of syn̄e / 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 amicū tuum / That is to saye / Renne quyckly aboute vnto good werkes and haast the soone / for the tyme passyth / ꝓu. [...]. and reyse vppe thy frende whyche is Ihesu by deuoute prayer and meditacōn / Here hast thou herde the membres of this ymage /

¶Wherof the ymage of Ihesu is made. and wherof the ymage of synne / and how we ben passyng forthe in the ymage of synne / Caplm lxxxvi.

THis is not the ymage of Ihesu but it is liker an ymage of the deuyll / For the ymage of Ihesu is made of vertues wyth mekenes & perfyte loue & charyte / but this is of false flesshly loue to thyself wyth al thyse membres festuyd therto This ymage berest thou & euery man what that he be vntyll by grace of Ihesu it be somdele destroyed & broken downe / Thus it semyth that dauyd sayth in the sawter boke / Verūp tamen in ymagine pertransit homo. P· 3viii sed et frustra conturbat This is for to saye / Though it be soo that a man were ma­de in the begyn̄yng to the ymage of god stable & stedfast / neuerthelesse by cause of syn̄e he forthpassith liuyng in this worl­de in this ymage of synne· bi the whiche he is vnstable & trowbled in vayne / Also saynt poul spekyth of this ymage thus Sicut portauimꝰ ymaginē terreni hominis sic portemꝰ ymaginē celestis / That is to saye / If we wol come to the loue of god / as we haue here before borne y ^e ymage of the erthly mā. fyrst adam that is the ymage of syn̄e. Right soo now lete vs bere the ymage of the heuenly man Ihesu whiche is the ymage of vertues /

¶How we sholde crucifye this ymage of synne. and quycken the ymage of Ihesu / Caplm lxxxvii.

WHat shall thou then̄e doo wyth this ymage / I answere the by a worde y ^u the Iewes sayd to pylat of cryste. Ioh̄. 1 [...]. Crucifige eū / Take thou this body of synne & doo hym on y ^e crosse / That is for to saye / Breke down this ymage & slee the false loue of synne in thyself / as cristis body was slayne for our synne & our trespaas / Right soo the behouyth yf thou wolte be like to cryste slee thy bodily likynge and flesshely lustes in thyselfe / Gal. [...]. Thus sayd saynt poul / Qui autem cristi sunt camē suam crucifixerunt cum viciis & concupiscenciis / Thise that [Page] arn cristis folowers hath crucifyed and slayne her flesshe that is the ymage of synne wyth all the lustes & the vnskylfull ly­kynges of it / Slee thenne and breke downe pryde. and set vp mekenesse / Also breke downe yre & enuye and reyse vp loue & charyte to thyn euen crysten. Also in stede of couetyse. pouertee in spiryte / In stede of accidye. feruour in deuocyon wyth glad redynes to all good dedes / And in the stede of glotenye & lecherye. sobirte & chastyte in body & in soule / This cōsydered sayn­te poul whan he said thus / Deponentes veterem hominē cū suis actibus qui corrūpitur scdm desideria erroris. Ep [...]. iiii et induite nouū hominē qui scdm deum creatus est in sanctitate & iusti­cia / ye shall put down the olde man that is the ymage of sinne of the olde adam wyth all his membres / for he is rotin in desyres of errour / and ye shal shape you & clothe you in a new man whiche is the ymage of god by holynes & ryghtwysnes and ful hede of vertues / who shall helpe the. breke down this ymage / Sothly thy lorde Ihesu / In the vertue & in the name of hym shall thou breke downe this mawmente of synne / Praye hym besily and desyre. and he shall helpe the /

¶What profyte comyth of kepyng of the herte / And how moche the soule is. & what it louyth / Caplm lxxxviii:

GAder thenne thyn herte togyder and doo after the coūseyl of the wyse man whan he sayth thꝰ / Om̄i custodia ser­ua cor tuū. qm̄ ex ip̄o vita procedit / with all thy besynes kepe thyn herte· for oute of it comyth lyfe / And that is soth whan it is well kepte / For thenne wyse thoughtes clene affeccyons and brennyng desyres of vertues & of charyte and of the blisse of heuen comen oute of it. and makith the soule to lyue a blessed lyf / Also on the contrary wyse yf it be not kepte / thenne as our lorde sayth in the gospel / De corde exiūt cogitaciones male que coinquinant hominem / Euyll thoughtes and vn­clene affeccyons comen oute of the herte the whiche defoulen man as oure lorde sayth / They eyther benymme the lyfe of [Page] the soule by dedely synne. Or elles they feble the soule and maken it syke yf they ben venyall / For what is a man but his thoughtes and his loues / Thyse maken a man oonly good or badde / As moche as thou louest god and thyn euen crysten and knowyst hym. soo moche is thy soule / And yf thou lityll loue hym. lityll is thy soule / & yf thou nouhgt loue hym. nougte is thy soule / It is noughte as for good / but it is moche as for syn̄e / And yf thou wylt wyte what thou louest loke where vpon thou thynkest / For where the loue is there is the eye and where the likynge is there is moost the herte thynkynge / If thou loue moche god / the likyth for to thynke moche vp­on hym / And yf thou loue lityll / thenne lityll thou thynkest vpon hym / Rule well thy thoughtes and thyn affeccōns and thenne arte thou vertuous /

¶How the ymage of synne shall be broken downe / Caplm lxxxix.

BEgynne thenne on and breke this ymage whan thou hast Inwardely bethoughte the of thyselfe and of thy wretchydnesse as I haue sayd / how prowde. how vayne. and how enuyous / how malencolyous / how couetous / how flesshly / and how full of corrupcyon / Also how lityll knowyng felyng or sauour thou haast of god / and of ghostly thynges / How wyse. how quicke / and how moche sauour thou hast in erthly thynges / And shortly that the thynketh the also full of synne as the hyde is full of flesshe / Be thou not to moche a­dradde though thou thynke soo of thyselfe / And whan thou hast doon thus lyft vp thenne the desyre of thy herte to thy lorde Ihesu / and praye hym of helpe / Erye to hym by grete desy­res and syghinges that he wyll helpe the to bere this grete bourden of this ymage. or elles that he wyll breke it / Thynke also suche a shame it is for the to be fedde wyth swynes mete of flesshly sauours that sholdest fele a ghostly sauour of heuē ly Ioye / If thou doo thus / thenne begynnest thou for to aryse [Page] ayenste the hole grounde of synne in the as I haue sayd / And it maye soo be that thou shalt fele payn and sorow / for thou shalt vnderstonde that there maye noo soule lyue wythout grete payne but yf he haue reste and delyte eyther in his creatour or in a creature / Thenne whan thou rysest ayenst thyself by a feruente desyre for to fele of thy lorde Ihesu / and for to dra­ew out thy loue fro al bodyly thynges / and fro reste in thy bodily felynge. in soo moche that thou arte encombred of thiselfe / And the thynketh that all creatures rysē ayenst the / and all thynges whiche thou haddest delyte in before tourneth the to payne / And whan thou forsakest thus thyself / and thou may not lyghtly fynde comforte in god / nedelynges thy soule shall suffre payne / Neuerthelesse I hope who soo wold suffre this payne awhyle stedfastly cleuynge vpō that desyre and naked mynde of Ihesu cryste / and vpon desyre that he wolde not ha­ue but his lorde and falle not lyghtly therfro / ne seche noo cō forte outwarde for a tyme / for it lastyth not longe / Our lor­de is nyghe and soone shall ease the herte / For he wyll helpe to bere thy body full of corrupcyon / And he woll wyth hys mercyful myghte of gracyous presence breke downe this false ymage of loue in thyselfe / Not all atones / but lityll and lytyll tyll thou be somdele refourmed to his lyckenesse /

¶How a man shall haue hym to the stiryng of pryde and of all other vyces / Caplm lxxxx.

AFter suche an hole rysyng ayenst thyself whan it is passyd. thou shalt more sobirly and more easely rule thy­selfe / And the more sadly for to kepe thy thoughtes and thyn affeccyons for to knowe hem whether they ben good or bad And then̄e yf that thou fele a stiryng of pryde in ony maner of spyce of it / Be soone well waar yf that thou maye / and suffre nat it scape lyghtly awaye / But take it in mynde and rente it breke it and dispyse it / and doo all y ^e shame that thou [Page] maye therto / Loke thou spare it not. ne trowe it not speke he neuer soo fayr / for it is fals though it seme soth as the prophete sayth / Popule meus qui te beatū dicunt ipsi te desipiūt et in errorem mittunt / That is to saye thus / Thou man of my peple they that sayen thou arte blessyd and holy. Isay· 3. they be­gyle and bryngen the in to errour / And yf thou doo thus oftē besily thou shalt by the grace of Ihū within shorte tyme stoppe moche of the sprynge of pryde. and moche abate the vayn delyte therof that thou shalt vnethes fele it / And whan thou felyst it it shall be soo weyke and as it were halfe dede that it shall not moche greue the. And thenne shall thou mow haue a ghostly syghte of mekenesse how good and how fayr it is and thou shalt desyre it & loue it for the goodnes of itself / that the shall lyken for to beholden as thou arte. and yf nede be for to suffre gladly despyte and reproue for loue of rightwysnes Vpon the selfe maner whan thou felyst stirynges of yre & of malēcolye risyng of herte or ony other euyll wyll ayenst thyn euen crystē for ony maner of cause though it seme resonable and for charyte bewaar of it / and be redy wyth thy thoughte for to refreyne it that it tourne not in to flesshly appetite. ayē stonde it and folowe it nother in worde ne in dede asmoche as thou maye / but as he ryseth smyte hym downe ayen / and soo shalt thou slee it wyth the swerde of drede of god that it shall not greue the / For wyte thou wel in al thyse stirynges of pryde vainglory. enuye or ony other that as soone as thou perceyuest it and wyth displeysaunce of thy wyll and of thy reyson thou ayenstonde it thou sleest it. though it be soo that it cleue stylle vpon thyn hert ayenst thy wyll & wyll not lyghtly passe awaye / drede it not / for it letteth thy soule fro pees▪ but it [...] ­foyleth not thy soule / Right soo vpon the same wyse shalt y ^u doo ayenst all euyll stirynges of couetyse. accidye. glotenye. or lecherye / that thou be alwaye redy wyth thy reason and thy wyll for to reproue hem and dispyse hem /

¶What thyng helpith moost a man̄is knowyng & getith to hym that he lackith and moost destroyeth synne in hym / Caplm lxxxxi.

ANd that maye thou doo the better & the more redily yf y ^• be besye for to sette thyn herte moost vpon one thynge and that thyng is nought elles but a ghostly desire to god for to please hym / for to loue hym. for to knowe hym. for to see hym / and for to haue hym by grace here in a lityll felynge. & in the blysse of heuen in a full beyng / This desyre yf thou kepe it shall wel telle the whiche is synne & whiche is not / & whiche is good & whiche is better good / And yf thou wolt festen thy thoughte therto it shall teche the all that the nedeth / and it shall gete the all that the wanteth / And therfore whan y ^u shalte ryse ayenst the grounde of synne in generall or elles in ony speciall synne. hange fast vpon this desyre. and sette the poynte of thy thoughte more vpon god whom thou desyrest than vpon the synne whyche thou repreuest / For yf thou doo soo then̄e fyȝteth god for the / & he shal destroye syn̄e in the. Thou shall moche soner come to thy pourpoos yf thou doo soo thā yf thou leue thy meke desyre to god pryncypally. & wyll sette thyn herte oonly ayenst the stirynge of synne / as though thou woldest destroye it by maystry of thyself / thou shalt neuer soo brynge it abowte /

¶How a man shal be shapen to the ymage of Ihesu / and Ihesu shapen in hym / Caplm lxxxxii.

BVt doo as I haue sayd and better yf thou mayst / And I hope by the grace of Ihesu thou shalt make the deuell a shamed / And alle suche wycked stirynges thou shalt breke a­waye / that they shall not moche greue the / And vppon this manere wyse maye the ymage of synne be broken downe in the and destroyed: by the whiche thou arte forshapen fro the kyndely shappe of crystis ymage / And thou shalt be shappen agayne to the ymage of Ihesu man by mekenesse and [Page] charyte and thenne shalt thou be full shapen to the selfe ymage of god here liuyng bi a shadowe in contemplacōn & in the blysse of heuen in full sothfastnesse. Of this shapynge to the lyknes of cryste spekith saynt poul thus / Filioli quos iterum perturio donec xp̄s formetur in vobis / Gal. iiii My dere chyldern why­che I bere as a woman bereth her chylde vnto cryste be ayen­shapē in you / Thou hast conceyued cryst by trouth and he hathe lyfe in the in asmoche as thou hast a good wyll & a desyre for to serue hym and plese hym / but he is not yet full shapen in the ne thou in hym by fulnesse of charyte / And therfore saynt poul bare the & me and other also wyth traueyle as a woman bereth a chylde vnto y ^e tyme that cryste hath his full shape in vs and we in hym /

¶How a man shal be shapen to the ymage of Ihesu and Ihesu shapen in hym / Caplm lxxxxii.

WHo so weneth for to come to the werching & to the full vse of contemplacōn and not by this waye / that is for to saye not by full hede of vertues he comyth not by the doore and therfore as a theyf he shall be caste oute / I saye not but y ^t a man maye by the yefte of god haue by tymes a taastyng & a glemeryng of lyfe contemplatyf / Some man in the begyn­nyng / But the sadde felyng of it shall he not haue / for cryst is the doore and he is porter / and wythouten his leue & his lyue­reye maye there noo man come in as he sayth hymselfe / Ioh̄. iiii / Ne­mo venit ad patrē nisi per me / Noo man comyth to the fader but by me / That is for to saye / Noo man maye come to the contemplacyon of the godhede but he be fyrste refourmed by fulnesse of mekenesse and charyte to the kycknesse of Ihesu in his manhede /

¶The cause why this boke was made. And how she sholde haue her in redynge therof that it was made to / Caplm lxxxxiii.

[Page]LOo I haue tolde the a lityll as me thynketh. fyrste of cō templatyf lyf what it is / and sithen of the wayes whyche by grace leden therto / noughte for I haue it in felyng and in werchyng as I haue it in sayeng / Neuerthelesse I wolde bi thyse wordes suche as they aren / fyrste styre myne owne necligence for to doo better than I haue done / And also my purpo­os is for to styre the or ony other man or woman that hathe taken the state of lyfe contemplatyf for to traueyle more be­sily and more mekely in that maner of lyfe by suche symple wordes as god hath gyue me grace for to saye / And therfore yf ony worde be therin that styreth the or comforteth the more to the loue of god / thanke god. for it is his gyfte. and not of the worde / And yf it cōforte the not or elles thou takest it not redely / studie not tolonge theraboute but laye it besyde the tyll a nother tyme / and yeue the to thy prayer or to other ocu­pacōn / Take it as it woll come and not all at ones / Also thise wordes that I write take hem not to streytly but there that the thynkith by gode auysement that I speke to shortly eyther for lackynge of englysshe or wantyng of reason I praye the amende it oonly where nede is / Also thyse wordes that I wryte to the they longen not all to a man that hath actyf life / but to the or to ony other whiche hath the state of lyfe contemplatyf /

¶THE grace of our Lorde Ihesu Cryste be wyth the / AMEN

¶That a man is the ymage of god after the soule and not after the body / Caplm primum

FOr asmoche as thou couetyst gretly and askyst it for charyte for to here more of an ymage the whiche I haue before tymes in partie discriued to the / therfore I wyll gladly wyth drede fall to thy desyre / and helpyng the grace of our lorde Iesu cryst. in whom I fully truste. I shall open to the a lityll more of this ymage / At the begynnyng yf thou wylt wyte plainly what I meane by this ymage. I telle the forsoth that I vndstonde nought elles but thyn owne soule / For thy soule and my soule and euery resonable soule is an ymage. and that a worthy ymage / for it is the ymage of god as the apostle say­the / Vir est ymago dei / That is to saye / A man is the yma­ge of god. [...] and made to the ymage and to the lyknes of hym / not in the bodily shappe wythoute but in the myghtes of it within as holy wrytte sayth. Formauit deus hominē ad ymaginē & similitudinē suā / That is / Our lorde god shope man in his soule to his owne ymage & lyknes. This is the ymage that I haue spoken of / This ymage made to the ymage of god in the fyrst shapyng was wonderly fayr and bryghte full of brennyng loue and ghostly lyghte. but thorugh synne of y ^e fyrst man adam it was disfygured and forshapen in to a nether lyknes as I haue before sayd. For it fell fro y ^e ghostly lyȝte & that heuenly fode in to paynfull derknes and lust of this wretchyd lyfe / exyled and flemyd oute fro the herytage of he­uen that it sholde haue had yf it had stonde stylle in to y ^e wretchydnes of this erthe: and afterwarde in to the prison of helle there to haue be wythoute ende / Fro the whyche pryson to y ^e heuenly herytage it myghte neuer haue come agayen but yf it had be refourmed to the fyrste shappe and the fyrste lickenes But that refourmynge myghte not be made by none erthly man / for euery man was in the same myscheyff / And none [Page] myghte suffyse to helpe hymselfe and soo moche lesse a no­ther man / Therfore it nedeth to be done by hym that is more than man that is oonly god / and that was skylfull that he sholde refourme and restore man to blysse yf he sholde be sa­af / whiche of his endles goodnes fyrste shope hym therto How thenne it myghte be refourmed. and how it is refour­med to the fyrste lyckenes by hym that fourmed it by the grace of god I shall telle the / For that is the entente of this wry­tynge /

¶How it neded to mankynde that oonly thorugh the pas­syon of cryste it sholde be restored and refourmed that was forshape by the fyrste synne / Caplm ii.

THe ryghtwysnes of god asketh that a trespace done be not foryeuen but yf amendes be made for it yf it maye be done / Now it is sooth. mankynde that was hole in adam the fyrste man trespassed ayenste god soo wonder greuously whan it forfeyted the speciall byddyng of hym / and assented to the false counseylle of the fende. that it deserued ryghtfully for to haue be departed fro hym and dampned to helle wyth outen ende. soo ferforth that stondynge the ryghtwysnesse of god it myghte not be foryeuen. but yf amendes were first made and full satysfaccyon therfore / But this amendes myghte noo man make that was man oonly. and comen oute of a­dam by kyndely generacyon for this skylle / For the trespasse and vnworshyppe was endles grete / and therfore it passyd mannys myghte for to make amendes for it / And also for this skylle / He that hath trespassed and shall make amendes hym behouyth for to yeue to hym that he hath trespassed vnto all that he owyth though he had not trespassed / And also ouer that hym behouyth yeue sōwhat that he owyth not but oonly for that he trespassed / But mankynde had not where­wyth that he myghte paye god for his trespaas ouer that he oughte hym / For what good dede that man myght doo in body [Page] or in soule it was but his dette / For euery man oughte as the gospel sayth for to loue god wyth all his herte and al his soule and all his myghtes / and better myght he not doo than this / And neuertheles this dede suffyced not to the refourmynge of mankynde / Ne this myghte he not doo but yf he had be fyrst refourmed / Thenne neded it that yf mannes soule sholde be refourmed / and the trespaas made good / that our lorde god hymselfe sholde refourme this ymage / and make amen­des for this trespaas sythen that noo man myghte / But that myghte he not doo in his godhede / for he myghte not ne oughte not to make amendes by sufferynge of payne in his owne kynde / therfore it neded that he sholde take the same mankyn­de that had trespassed and become man. And that myghte he not doo by the comyn lawe of generacion. For it was impos­syble goddis sone to be borne of towchyd woman / Therfor̄ hym muste become man thorugh a gracyous generacyon by the werkynge of the holy ghoste of a clene gracyous mayden our lady saynt Mary / and soo was it done / For our lorde Ihe­su goddis sone became man / and thorugh his precyous deth that he suffred made amendes to the fader of heuen for mannys gylte / And that myghte he well doo for he was god. and he oughte not for hymselfe / but in as moche as he was man borne of the same kynde that adam was that firste trespaced And soo though he oughte it not for his owne persone / for hymself myghte not synne / Neuerthelesse he oughte it of his free wyll for the trespaas of mankynde / the whiche mankynde he toke for the saluacyon of man of his endeles mercy / For soth it is. there was neuer man that myghte yelde to god ony thynge of his owne that he oughte not. but oonly thys blessyd Ihesu. For he myghte paye god one thyng that he ou­ghte not as for hymselfe / and that was nought but one thynge. that was to yeue his precyous lyfe by wylfull takynge of dethe for loue of sothfastnes / This oughte he not / As moche [Page] good as he myghte doo to the worshyp of god in this lyfe: all were but dette / But for to take dethe for loue of ryghtwys­nesse he was not bounde therto / He was bounde to ryghtwysnesse / but he was not bounde to deye / for dethe is oonly a payne ordeyned to man for his owne synne / But our lorde Ihesu synned neuer ne he myghte not synne / and therfore he oughte not for to deye / Thenne sythen he oughte not for to deye. and yet wilfully he deyed / thenne payd he to god more than he oughte / And sythen that was the beste mannes dede and moost worthy that euer was done / therfor̄ was it resonable that the synne of mankynde sholde be foryeuen / In as moche as man kynde had founde a man of the same kynde wythoute wem̄e of synne / that is Ihesu that myght make amendes for the trespaas done and myghte paye our lorde god all that he oughte and ouer more that he oughte not / Thenne syth that our lorde Ihesu god and man deyed thus for saluacyon of mannes soule. it was ryghtfull that synne sholde be foryeuen / and mā nes soule that was his ymage sholde mow be reformed and restored to the fyrste lyckenesse and to the blysse of heuen / This passion of our lorde and this precyous dethe is the grounde of all the refourmynge of of mannes soule / wythoute whiche myght neuer mannes soule haue be refourmed to the lyckenesse of hym. ne come to the blysse of heuen / But bles­syd maye he be in all his werkynge / Now is it soo that tho­rugh the vertue of his precyous passion the brennyng swerde of Cherubyn that droue adam oute of paradyce is now put awaye. and the endles gates of heuen arn open to euery man that wylle entre in therto / For the persone of Ihesu is bothe god & kynge of heuen in the blysse to the fader / & as man he is porter at the yate redy to receyue euery soule that wyll be refourmed here in this lyf to his lyckenesse / For now maye euery soule yf that he wyll be refourmed to the lyckenesse of god / syth that the trespaas is foryeuen / and the amendes thorugh [Page] Ihesu is made for the fyrste gilte / Neuertheles though this be sothe all soules haue not the profyte ne the frute of this pre­cyous passyon / ne ame not refourmed to the lickenes of him

¶That Iewes and paynems and also false crysten men ben not refourmed effectuelly thorugh the vertue of the pas­syon for her owe defawte / Caplm iii.

TWo manere of men arne not refourmed by the vertue of this passyon / One is of hem that trowe it not / An other is of hem that loue it not / Iewes and paynems haue not the benefyce of this passyon / for they trowe it not / Iew­es trow not that Ihū the sone of the virgyn mary is goddis sone of heuen / Also the paynems trowe not that the souereyne wisdom of god wold become the sone of man. and in mā hede wolde suffre the paynes of deth / And therfore the Iewes helde the prechynge of the crosse and of the passyon of cryste noughte but sclaunder and blasphemye / and the paynems helde it noughte but fantome and folye / But true crysten men helde it the souereyne wysdom of god and his grete myghte Thus sayd saynt poul / Predicamus vobis cristū crucifirum iudeis quidem scandalū. gentibus autem stulticiam. ip̄is autē vocatis iudeis & grecis xp̄m dei virtutem et dei sapienciam That is we preche to you that ye trowe that Ihesu cryst crucyfyed the sone of mary is goddis sone souereyne vertue and wysdom of god / the whiche Ihesu to Iewes & paynems that trowe not in hym is but sclaunder and foly / And therfore thise men by her vntrouthe putten hemselfe fro the refourmynge of her owne soule / and stondynge her vntrouthe shall they neuer be saaf ne come to the blysse of heuen / For sothe it is / fro the begynnyng of the worlde vnto the laste endynge was there neuer man saaf ne shall be saaf but yf he had trouth generall or specyall in Ihesu cryste / to come or I come / For righte as all chosen soules that were before the Incarnacōn vn­der the olde testamente hadden trouthe in cryste that he sholde [Page] come and refourme mannes soule / eyther openly as patryar­kes and prophetes and other holy men hadde / or elles pryue­ly and generally as chyldern and other symple and 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 saluacōn 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 [Page] 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 man̄es 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 syn̄e 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 chaūgyng felyst y ^u none fro flesshlynes in to ghostlines neither in pryue myȝtes of thi soule w ^c in ne in [Page] bodyly felynge wythoute / wherfore ye thynken that it myghte not be that this ymage myghte be refourmed / Or elles yf it myght be refourmed / Then̄e 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 solꝰ 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 then̄e 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 heuē 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 [Page] 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 then̄e 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 pro nobis melius proui­dente. ne sine nobis consūmarentur / That is. He [...] ▪ Our lorde pur­ueyeth better for vs in the delaye of our refourmynge than yf he had graunted it thenne / For this skylle that the chosen soules here beforn sholde not make a full ende wythoute vs that come after / A nother skylle is this / For syth that man in hys fyrste fourmynge of god was sette in his free wyll and had free chesyng whether he wolde haue fully god or noo· It was therfore resonable that syth he wolde not chese god then̄e but wretchydly felle from hym / If he sholde afterwarde be refo­urmed that he sholde be sette agayn in the same free chesinge that he was fyrst in. whether he wolde haue the profyte of his refourmynge or noo / And this maye be a skylle why man̄es soule was not refourmed fully as faste after the passyon of Ihesu cryste /

¶That refourmyng in partye is in two maners. one in fayth a nother in felynge / Caplm v.

A Nother reforming of this ymage is in partie: and this refourming may be had in this lyf: & but yf it be had in this lyf [Page] it maye neuer be hadde. ne the soule maye neuer be saaf / But this refourmynge is on two maners / One is in faythe oon­ly. A nother is in fayth and in felynge. The fyrste refourmynge in fayth oonly suffiseth to saluacyon / The seconde is worthy to haue passynge mede in the blysse of heuen / The fyrste maye be had lyghtly and in shorte tyme / The seconde maye not soo but thorugh lengthe of tyme and moche ghostly tra­ueyle / The fyrst maye be had wyth the felynge of the ymage of synne / for though a man fele noo thynge in hymselfe but all stirynges of synne and flesshly desyres. not ayenstondynge that felynge / yf he wylfully assente not therto he maye be re­fourmed in fayth to the lycknesse of god / But the seconde reformyng puttyth oute the likyng in felynge of flesshly stirynges and worldly desyres / and suffreth noo suche spottes aby­de in this ymage / The fyrste refourmynge is oonly of begynnyng and profitynge soules. and of actyf men / The seconde is of perfyte soules and of contemplatyf men· For by the firste refourmynge the ymage of synne is not destroyed. but it is lefte as it were all hole in felynge / But the seconde refour­myng destroyeth the olde felynges of this ymage of syn̄e / and bryngeth in to the soule newe gracyous felynges thorugh the werkynge of the holy ghoste / The fyrste is good. the seconde is better / but the thyrde that is in the blysse of heuen is moos beste / Fyrste lete vs speke of that one and syth of that other / and soo we shall come to the thyrde.

¶That thorugh the sacrament of baptym that is grounded in the passion of Cryste this is refourmed fro origynall synne / Caplm vi.

TWo maner of syn̄es makith a soule to lese y ^e shape & the lyknes of god. That one is called origynall y ^t is the firste syn̄e. thother is called actuel y ^t is wylfully done synne. thyse ii. syn̄es put away a soule fro y ^e blisse of heuē. & dāpneth it to thendles payne of helle. but yf it be thoruȝ the grace of god reformyd [Page] to his lyckenesse or it passe hens oute of this lyfe / Neuerthe­lesse two remedyes aren there ayenst thise two synnes / by the whiche a forshapen soule maye be restored agayne / One is the sacramente of baptym ayenste origynall synne / a nother is the sacramente of penaunce ayenste actuell synne / A soule of a chylde that is borne and is vncrystenyd by cause of origynall synne hath noo lyckenesse of god / He is noughte but an ymage of the fende and a bronde of helle. But as soone as it is crystened it is refourmed to the ymage of god / and thrugh the vertue of faythe of holy chirche sodeynly it is tourned fro the lyckenesse of the fende and made lyke an angell of heuen. Also the same falleth to a Iewe or to a farracyne the whiche or they ben crystened arne noughte but mancyples of helle / But whan they forsaken her errour and fallē mekely to the trouthe in cryste. and receyue the baptym of water in the ho­ly ghoste. sothly wythoute ony more taryeng they arne refourmed to the lickenesse of god soo fully as holy chirche troweth. that yf they myghte as soone after baptym passe oute of this worlde. they sholde streyghte flee to heuen wythoute ony more lettyng / had they done neuer soo moche synne before in the tyme of her vntrouthe / and neuer sholde they fele the pay [...]ne of helle ne of purgatori / And that pryuelege sholde they h [...] ue by the meryte of crystis passion /

¶That thorugh the sacrament of penaūce that stond [...]h in contricyon confession and satisfaccion this ymage is refourmed fro actuall synne / Caplm vii.

ALso what crysten man or woman that hath lost the lickenesse of god thorough a dedely synne brekynge god [...]dis commaundementes / yf he thorugh towchynge of grace sothfastly forsake his synne with sorowe and contricion of herte. and be in full wylle for to amende hym / and torne him to good lyuynge / And in this forsayd wylle receyuyth the sa­cramente of penaunce yf he maye / Or yf that he maye not [Page] he is in wyll therto. Sothly I saye that this mannes soule or womans that was forshapen fyrste to the lyknesse of the deuyll thorugh dedely synne is now by the sacrament of penaū ce restored and shapen ayen to the ymage of our lorde god / This is a grete curteysie of oure lorde and an cudeles mercy that soo lyghtly foryeuyth all manere of synne / and soo sode­ynly yeuyth plente of grace to a synful soule that askyth mercy of hym / He abideth not grete penaunce dooyng ne paynful flesshly sufferyng or he foryeue it / But he askyth a lothynge of synne and a full forsakyng in wyll of the soule for the loue of hym. and a tournynge of the herte to him / This askith he / for this yeuyth he / And then̄e whan he seeth this wythoute ony delayenge. he foryeuyth the synne and refourmyth the soule to his lyknesse / The synne is foryeuen that the soule shall not be dampned / Neuerthelesse the payne detted for the synne is not yet fully foryeuen / but yf contrycōn and loue be the more / And therfore shall he goo and shewe hym and shryue hym to his ghostly fader. and receyue penaunce enioyned for his trespaas. and gladly fulfyll it. soo that bothe the syn̄e and the payne maye be done away or he passe hens / And that is the skylfull ordynaunce of holy chyrche for grete profyte of mannes soule. that though the synne be foryeuen thorugh the vertue of contricyon / neuerthelesse in fulfyllyng of mekenesse: and for to make hole satysfaccyon he shall yf he maye shewe to his preste plener confessyon / for that is his token & his warraunte of foryeuenesse ayenste all his enmyes. and y ^t is nedefull for to haue / For yf a man had forfeyted his lyfe ayenste a kynge of this erthe it were not ynough to hym as for a full sykernesse for to haue oonly foryeuenesse of the kynge / but yf he haue a charter the whiche maye be his token and his warraunte agaynste all other men / Ryght soo maye it be sayd ghostly / If a man haue forfeyted agaynste the kynge of heuen his lyffe thorough dedely synne / It is [Page] not ynough to hym to full sykernesse for to haue foryeuenes of god oonly by contricyon betwene god & hym. but yf he ha­ue a charter made by holy chirche yf he maye come therto And that is the sacrament of penaunce the whiche is his charter & his token of foryeuesse / For syth that he forfeyted both ayenste god and holy chirche it is skylful that he haue foryeuenesse for that one and a warrant for that other / And this [...]o skylle why that confessyon is nedefull / A nother skyll is this / For syth this reformyng of the soule stōdyth in fayth oonly & not in felynge / therfore a flesshly man that is rude and boystouse & can not deme lyghtly but outwarde of bodily thynges shol­de not mow haue trowyd that his synnes had ben foryeuen hym but yf he had some bodily token. and that is confession thorugh the whiche token he is made all syker of foryeuenes yf that he doo that in hym is / This is the trouth of holy chyrche as I vnderstonde it / Also a nother skyll is this / Though the grounde of foryeuenesse stonde not pryncipally in confes­syon but in contrycōn of the herte. and in forthynkyng of synne / neuertheles I hope that there is many a soule that shold [...] neuer a felyd very contrycōn. nor had full forsakynge [...] yf confessyon had not be / For it fallyth oftsythes that [...] tyme of confessyon grace of compūccyon comyth to a [...] that before neuer felid grace. but euer was colde and d [...]y [...] and ferder fro felyng of grace / And therfore syth confessyon [...] soo profytable to the more partye of cristen men holy [...] ordeyned for the more sykernesse generally to all crysten men that euery man & woman shold ones in the yere at the lest be shryuen of all her synnes that come to her mynde to her ghostly fader· though they had neuer soo moche contrycōn before time / Neuertheles I hope well that yf all men hadde bene as besye abowte the kepynge of theym selfe in eschewynge of all manere of synne / And had comen to as moche grete kno­wynge and felynge of god as some man hathe / That [Page] holy chirche sholde not haue ordened the token of confessyon▪ as for nedefull bonde for it had not neded / But for all men arn not soo perfyte. and perauenture moche of the more par­tie of crysten men is vnperfyte. therfore holy chirche ordeyned confession· by waye of generall bonde to all crysten men that wyll knowe holy chyrche as her moder. and woll be buxome to her biddynge / If this be soth as I hope it is then̄e erreth he gretely that generally sayth that confessyon of synnes for to shewe a preste is neyther nedefull to a syn̄er ne behofull / and that noo man is boūde therto / For by that that I haue sayd it is both nedefull & spedfull to all soules that in this wretchyd lyfe are defoyled / thorugh syn̄e / and namely to those that arn thorugh dedely syn̄e forshapen fro the lyknes of god whyche may not be refourmed to his lyknes but by the sacrament of penaunce that pryncypally stondeth in contricōn & sorowe of herte / and secundary in shryfte of mouth folowyng after if it maye be had / Vpon this manere by this sacrament of pena­unce is a synfull soule refourmed to the ymage of god and to his lyknesse /

¶How in the sacrament of baptym & of penaūce thorugh a pryue vnperceyuable worchyng of the holy ghost this yma­ge is refourmed though it be not seen ne felt / Caplm viii.

But this reformyng stōdeth in fayth & not in felyng / For right as the propirte of the fayth is for to trowe that y ^u seest not. ryght soo it is for to trowe that thou felyst not. But he that is refourmed in his soule bi the sacrament of penaunce to the ymage of god he felith noo chaūgyng in him self neyther in his bodily kynde wythout ne in the pryue sub­staunce of the soule within other than he dyde. for he is as he was vnto his felyng / and he felyth the same stirynges of syn̄ and the same corrupcion of his flesshe in passions & worldly rysyng in his herte as he dyde before / And neuertheles he shal trow that he is thorugh grace reformed to the lyknes of god [Page] though he nother fele it ne see it / He may well fele sorow for his syn̄e and a tornynge of his wyll fro syn̄e to clen̄esse of lyuynge yf that he haue grace and take good kepe of hymselfe but he maye nother see ne fele the refourmynge of his soule how it is wonderly & vnperceyuably chaunged fro the fylthe of the fēde vnto the fayrnes of an angell thorugh a pryue gracyous werchyng of the holy ghost / That maye he not see but he shall trowe it / And yf he trowe it. thenne is his soule reformed in trouthe / For right as holy chirche trowith by y ^e sacrament of baptym sothfastly receyued a Iewe or a sarrasyn or a chylde borne is refourmed in soule to the lyckenesse of god thorugh a pryue vnperceyuable werchyng of the holy ghoste / not ayenstondyng all the flesshly stirynges of his body of sinne. the whiche he shall fele after his baptym as well as he dyde before. Right soo by the sacramente of penaunce mekely & truly receyued a fals cristē man that hath be encombred with dedely synne all his lyfe tyme is refourmed in his soule wythin vnperceyuably. out taken a tournyng of his wyll thorugh a pryue myghte & a gracyous werchyng of the holy ghost that sodenly werchith / and in tyme of a monent or a twynkelyng of an eye ryghttyth a frowarde soule. and tourneth it fro ghostly fylthe to fayrnes vnseable / and of a seruaunte of the [...] makyth a sone of Ioye / and of y ^e prysoner of helle makyth a perceyuer of heuenly herytage not ayenstondyng all the fle [...]shly felynge of this synfull ymage that is the bodily kynde▪ For thou shalt vndstonde that the sacramente of baptym or of penaunce is not of that vertue for to lete & destroye vtterly al the stirynges of flesshly lustes and paynfull passyons that a mannes soule neuer fele noo maner risyng ne styrynges of hem noo tyme / For yf it were soo thenne were a soule fully refourmed here to the worshyp of the fyrste makynge / But that maye not be fully in this lyffe / But it is of that vertue that it clenseth the soule fro all the synnes before done / And [Page] yf it be departed fro the body sauyth it fro dāpnacion. And yf it dwelle in the body it yeuyth the soule grace to ayenstonde y ^e stirynges of synne / and it kepyth it in grace also that noo maner of lusty stirynges or of passyons that it felyth in the flesshe be it neuer soo greuous shall dere it ne departe it fro god as longe as it wylfully sentyth not therto / Thus saynt poul meaned whan he sayd thus / Nichil dampnacōnis in hiis qui nō scdm carnem ambulant / That is. Ro· viii. Thyse soules that arne re­fourmed to the ymage of god in fayth thorugh the sacramēt of baptym or of penaūce shall not be dampned for felynges of this ymage of synne / yf it soo be that they goo not after y ^e stirynges of the flesshe by dede doynge /

¶That we sholde byleue stedfastly refourmynge of this ymage. yf our conscyence wytnesse to vs a full forsakyng of synne. & a true torning of our wyll to good liuyng / Ca· ix.

OF this refourmynge in fayth spekyth saynt poul thus Iustus ex fide viuit / The rightwisman lyueth in fayth That is. [...]. x. He that is made rightfull by baptym or by penaun­ce he lyueth in fayth / whiche suffyseth vnto saluacōn and to heuenly pees as saynt poul sayth / Iustificati ex fide pacem habemus ad deū / That is: Ro· v. we that arne ryghted and refourmed thorugh faythe in cryste hathe pees and accorde made betwyx god and vs. noughte ayenstondynge the vycious felynges of our body of synne / For though this reformyng be pryue and maye not well be felte here in this lyfe / neuerthelesse who so trowyth it stedfastly. and shapyth his werkes bisely for to accorde to his trouth / and that he tourne not ayen to dedely syn̄e Soothly whan the houre of dethe comyth. and the soule is departed fro this bodily lyfe thenne shall he fynde it sooth that I saye now / Thus sayd saynt Ioh̄n in comforte of chosen soules that lyuen here in fayth vnder the felynge of this painfull ymage / Barissimi. & nunc sumus filii dei: sed non dū apparuit quid erimus / Scimus autē qm̄ cum cristus apparuit [Page] tunc apparebimus cum eo similes ei in gloria / That is: My dere frendes we arne now whyle we lyue here the sonnes of god / for we arn refourmed bi faythe in cryste to his lyckenes But it shewyth not yet what we arn / but it is all pryue / Ne­uerthelesse we knowe well that whan our lorde shall shewe hym at the laste daye / thenne shall we appere wyth hym lyke vnto hym in endles Ioye / If thou wolte wyte thenne yf thy soule be refourmed to the ymage of god or noo / by that I haue sayd thou maye haue entree / Ransake thy conscyence. and loke what thy wyll is / for there in stondeth all / If it be tourned fro all maner of dedely synne. that thou woldeste for noothynge wyttyngly and wylfully breke the cōmaundement of god / And for that thou haste mysdone here before ayenste his biddynge thou haste shryuen the therof mekely wyth full herte to leue it / and arte sory that thou dydest it / I saye thenne sy­kerly that thy soule is refourmed in faythe to the lyckenesse of god /

¶That all the soules that lyuen mekely in the faythe of holy chyrche / and haue her faythe quyckened in loue and cha [...] ryte ben refourmed by this sacramente / though it be soo that they maye not fele the specyall yefte of deuocyon or of ghostly felynge / Caplm x·

IN this refourmynge that is oonly in faythe the [...] parte of chosen soules leden her lyfe that settē her wyll stedfastly for to flee all manere of dedely synne / and for to k [...] pe hem in loue & charyte to her euen crysten / and for to kep [...] the cōmaundementes of god after her cunnynge / And whan it soo is that wycked stirynges and euyll wylles rysen in her hertes of pryde or of enuye of yre or lecherye / or of ony other hede synne they ayenstonde hem and stryuen ayenst hem by dysplesynge of wyll / soo that they folowe not in dede thyse wycked wylles / And neuerthelesse yf they falle lyghtly as it were ayenste her wyll thorugh freelte or vncūnynge / as soone her [Page] conscyence greuyth hem and pynyth hem soo greuously that they mow haue noo reste tyll they be shryuen and maye haue foryeuenes / Sothly all thise soules that thus lyuen in this refourmynge and ben founde therin. in the houre of dethe they shall be saaf / and come to the full refourmynge in the blysse of heuen / though it be soo that they myghte neuer haue ghostly felynge ne Inwarde sauour. ne specyall grace of deuocōn in all her lyfe tyme / For elles yf thou say that noo soule shall be saaf but it were refourmed in ghostly felynge that it myght fele deuocōn and ghostly sauour in god as some soules doon thorugh specyall grace. then̄e sholde fewe soules be saaf in rewarde of multytude of other / Nay it is not for to trowe that that for the soules that oonly arn deuoute. and bi grace come to ghostly felyng. and for noo moo our lorde Ihesu sholde haue take mankynde / and suffred that harde passyon of dethe. It had be a lityll purchaas to hym for to haue come fro so ferre to soo nere / and fro soo hye to soo lowe for soo fewe soules Nay his mercy is spradde larger than soo / Neuertheles on the contrary wyse yf thou trowe that the passyon of our lorde is soo precyous. and his mercy somoche that there shal noo soule be dampned. and namely of noo crysten man doo he neuer soo euyll as some fooles wene / soothly thou erreste gretely / Therfore goo in the meane and holde the in the middes. and trow as holy chirche trowyth / And that is that the moost sinfull man that lyueth in erthe yf he torne his will thorugh grace fro dedely synne wyth sothfaste repentaunce to the seruyse of god / he is refourmed in his soule / And yf he deyed in that state he shall be saaf / Thus behighte our lorde by his prophe­te sayenge thus / In quacū (que) hora conuersus fuerit peccator & ingemuerit. E· xxviii vita viuet et non morietur / That is / In what tyme that it be that the synful. man is tourned to god fro syn̄e and he haue sorow therfore he shall lyue. and he shal not deye endelesly / And on the other syde who soo liuyth in dedely syn̄e [Page] and wylle not leue it ne amende hym therof: ne receyue the sacrament of penaunce / or elles yf he receyue it he takyth it not soothfastly for the loue of god / that is for the loue of vertue & clennesse but oonly for drede or shame of the worlde / or for drede oonly of paynes of helle / he is not refourmed to the lyknesse of god / And yf he deye in that plyghte he shall not be saaf / His trouth shall not saue hym / for his trouthe is dede and lackyth loue. and therfore it seruyth hym not / But they that haue trouth quyckened wyth loue & charyte arn refourmed to the lyckenesse of god. though it be but the leest degree of charite. as arn symple soules the whiche felen not the yeft of speciall deuocyon ne ghostly knowynge of god / as some ghostly men done. but trowen generally as holy chirche trowith. and knowyth not fully what that is. for it nedeth not to hem· And in that trowyth they kepe hem in loue and charytee to her euen crysten as they maye / and fleen all dedely synne after her cūnynge / and dooen the dedes of mercy to her euen crysten All thise longen to the blysse of heuen / For it is wryttē 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 refourm [...] in ghostly felynge: By smale arn vnderstonde soules vnperfyte of worldly men & wymmen. and other that haue but a ch [...]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 saluacōn 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 [Page] selfe by ghostly prayer for her nede / Thus I fynde in the gos­pell. That the woman of Chanee asked of our lorde hele to her doughter that was traueyled wyth a fende / and our lorde made fyrste daūgeour by cause she was an alyene / Neuerthe­lesse she ceased not for to crye till our lorde had graūted 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 douȝter hole. This woman betokenith holy chirche that asketh helpe of our lorde for symple vncūnynge soules that are traueyled wyth temptacōn 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 daūgeour fyrste by cause that they arn as it were alyened fro hym / neuer­thelesse for the grete trouthe & deserte of holy chyrche he graū 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 mekē hem vnder the sacramēt 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 [Page] 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 frēdshyp 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 syn̄e / 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 ymagynacōn 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 mā 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 spiritū et spūs aduersus camē 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 repugnantē legi mentis mee et captiuum me ducentem in legem peccati / That is / I haue founde two lawes in myself [Page] One lawe in my soule wythin / and a nother in my flesshly lym̄es 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 / Ro. vii. In thise two lawes a soule refourmed ledeth his lyf as saynt poul sayth / Mēte 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 corrupcōn of the bodily kynde. saynte poul excusyth it sayeng thus of his owne persone / Non enī quod volo bonum hoc ago. [...] sed malum quod odi hoc facio. Si autē malum quod odi hoc facio. nō ego operor illud sed quod habitat in me peccatū / 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 dampnacōn as yf I had done hem / And why? For the corrupcyon of this ymage of synne dooth hem· and not I. [...]oo saynt poul in 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 [Page]flesshly stirynges of pryde or enuye· of couetyse or lechery or of ony other hede syn̄e. they wote not somtyme whether they sente therto or noo. & that is noo grete wond / For in tyme of temptacōn a freel mānis thought is soo trowbled & soo ouer layed that he hath noo clere syght ne fredom of hymself / but is takē ofte wyth likyng vnwarly. & gooth forth a grete whyle or then̄e he perceyue it / And therfore fallē some in dowte & dwere whed they syn̄ed 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 affeccōn 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 syn̄e. & fayne he wolde put it awaye [...] he myght / And then̄e 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 syn̄ed not namly dedely. Neuertheles [...] 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 sin̄es. [...] he myȝt 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 syn̄es nor as grete venyals for nother is soth. but y ^t he holde hē all as syn̄es & wretchidnes of hymself. & that he haue sorow for hē & be not to besy for to deme hē nother dede li ne veniall. But yf his cōscience be gretly greued that he haastly goo & shewe to his confessour in generall or in specyall suche stirynges. & namly euery stiryng that begyn̄eth 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 [Page] shryuen generally or specyally trow then̄e 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 then̄e maye he come to reste in cōscyence / But then̄e some arn so flesshly & so vncūnyng that they wolde fele or see or here her foryeuenes of her syn̄es 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 whā he helyd hym thus / [...] Cōfi­de fili remittūt tibi pccā tua / That is: Sone trowe stedfastly thy syn̄es arn foryeuen y ^e / He sayd not to hym see or fele how thy syn̄es arn foryeue the / for the foryeuenes of syn̄es 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 syn̄es / And yf he fyrste trowe it / he shall afterwarde thorugh grace fele it. & vnderstonde it that it is soo. [...]say. vii Thus sayd the apostle / Nisi crederitis nō intelligetis / That is: But yf ye fyrst trowe ye may not vndstonde / Trouth gooth before & vnderstōdyng comyth after / the whiche vnderstondyng that I calle the lyght of god yf it be gracyous a soule maye not haue but thorough grete clen̄esse as our lorde sayth / Beati mūdo corde qm̄ ip̄i deū vide būt / Blessyd be clene of herte for they shall see god. M. v. not with her flesshly eye but wyth the Inner eye that is vnderstonding clēsed & lyghted thoruh̄ grace of the holy ghost for to fee soth fastnes. y ^t whiche clen̄es a soule maye not fele but yf he haue stable trouth goyng befor̄ as thapostle saith / Fide mūdās corda eo (rum). Act· xv. That is our lorde clēseth y ^e hertes of his chosē thoruh̄ fayth / therfore it is nedfull y ^t a soule trow fyrst y ^e reformyng [Page] of himself made thorugh the sacramente of penaunce thouh̄ 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 mānes soule. and fowle is a mānes 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 sū 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 skyn̄e of salomon / That is ye angels of heuē 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 skyn̄e 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 [Page] body of syn̄e 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 sū. qm̄ deco­lorauit me sol. Cant. i. That is: Beholde me not that I am swart for the sonne hath defaded me / The son̄e makyth a skynne swarte on̄ly wythout and not wythin / and it betokenith this flesshly lyfe / Therfore sayth a chosen soule thꝰ / 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 sin̄e and fele the same flesshly stirynges / and vse the same bodily werkes as dooth a tabernacle of cedar soo ferforth that in mā 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▪ for it passeth mannes dome & man̄es 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 sēsualyte 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 syn̄e / 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 [Page] 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 sēteth 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 g [...]odnesse he sayd to hym / Surge et tolle grabatum tuū et [...] in domum tuā / 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 dyscō 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 thꝰ / where is thy lord Ihūs. what sekest y ^u. wher̄ is y ^e fairnes that y ^u spekest of. what felist y ^u ouȝte but blindnes [Page] 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 scutū fidei in quo omnia tela hostis nequissima poteris extinguere / That is: Eph̄. 6. 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 on̄ly 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 syn̄e / 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 mā / and that lyeth in knowyng and rulynge of erthly thynges: for to vse hem discretly after nede. & for to refuse hem whā 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 [Page] 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 / and ayenstondeth dedely stirynges of the sensualyte / and folo­weth hem not / But lyueth resonably in ruelynge and gouer­naunce of worldly thynges / and setteth his entente and hys wyll for to pleyse god bi his outwarde werkes is refourmed to the lyknesse of god in faythe / And though he fele the same stirynges of syn̄e as that other dooth / it shall not dysease him for he resteth not in hem as that other dooth / But a nother soule that fleeth thorugh grace all dedely styrynges of the sen­sualyte and venyals also ferforth that he felyth hem not is refourmed in felynge / for he folowyth the ouerparty of reason in beholdynge of god and ghostly thynges· as I shall telle the afterwarde /

¶How men that ben in synne forshapen hemselfe in to dyuerse bestes lyckenesse / And they bē called the louers of the worlde / Caplm xiiii.

A wretchyd man is he thenne that knowyth not the worthynesse of his soule ne wylle not knowe it / how it is moost worthy creature that euer god made oute take an an­gell whom it is lyke to. hye aboue all other kynde bodily. to the whiche noo thynge maye suffyse as full reste / but oonly god / And therfore he sholde noo thynge loue ne lyke but hym oonly / ne coueyte ne seke but how he myghte be refourmyd to his liknes. but for he knowith not this. therfore he sekyth & coueytith his rest & his likyng outwarde in bodily creatures werse than hymself is / Vnkyndly he dooth & vnresonably he werkith y ^t leuith the souereyn gode & euerlastyng lyfe y ^t is god [Page] vnsought and vnloued vnknowen and vnworshypped. and chesyth his reste & his blysse in a passynge delyte of an erthely thynge / Neuerthelesse thus done all the louers of this worlde that haue her Ioye & her blysse in this wretchyd lyffe / Some haue it in pryde & vaynglory of hemself / that whan they haue loste the drede of god they traueyle & studye nyght & day how they mow come to worshyppe & praysyng of the worlde / and maken noo force how it be soo that they myght come therto and ouerpasse all men eyther in clergye or in crafte in name or in fame. In ryches or in reuerence. in souereynte & master­shyp. in hye state & lordshyp Some men haue her reste in ry­ches and in outragyous hauour of erthly good. and settē her hertes soo fully for to gete it. that they seke not elles but how they mighte come therto / Some haue her likynge in flesshly lustes of glotenye & lecherye and in other bodily vnclennes / And some in oo thyng and some in a nother. And thus wretchydly thise that done thus forshapen hemself fro the worthynes of man. and torne hem in to dyuers bestes lickenes / The proude mā is torned into a lyon for pride: for he wold be drade & worshypped of all men / and that noo man ayenstonde y ^e fulfyllyng of his flesshly wyll nother in worde ne in dede / And yf ony man wolde lette his mysproude wyll. he we [...]ith felle & wrothe. and woll be wrokē of him as a lyon wrekith hym on a lityll beest / This man that dooth thus is noo man for he dooth vnresonably ayenste the kynde of a man / and so he is tourned & transfourmed in to a lyon / [...]nuyous & angry men arn torned in to houndes thorugh wrath / an enuye that berkyth ayen her euen crystē and bityth hem by wycked & malicyous wordes / and greuytgh hem that haue not trespassed wyth wrongfull dedes. harmynge hem in body & in soule ayē ste goddis biddyng / Some men arne forshapen in to asses y ^e arne slowe to the seruyse of god. and euyll wylled for to doo ony good dede to her euen crysten / They arn redy ynough for [Page] to renne for worldly profyte & for erthly worshyp or for pleisaūce of an erthly mā / But for ghostly mede· for helpe of her owne soules: or for the worshyp of god they are soone yrke they woll not therof / And yf they oughte done they goon but a pase and wyth frowarde wyll / Some are torned in to swyne for they are soo blynde in wytte & so bestly in maners that they haue noo drede of god: but folowen on̄ly the lustes & ly­kynges of her flessh̄ / and haue noo rewarde to the honeste of man / ne for to rule hem after the biddynge of reason / ne for to restrayne the vnskylfull stirynges of the flesshly kynde. but assone as a flesshly stirynge comyth of syn̄e they are redy for to falle therto and folowe as swyne done / Some men are torned in to wulfes that lyuen by raueyn as fals couetous men done that thrugh maystry & ouerledynge robben her euen cri [...] of her worldly goodes / Some men are torned in to foxes as fals men & deceyuable men that lyuen in trecherye & gyle / All thise and many other moo that lyuē not in drede of god. but breken his cōmaūdementes forshapen hemself fro the [...] of god / and maken hem lyke to bestes· ye & worse than bestes for they are lyke to the fende of helle / And therfore sothly [...] men that lyuen thus yf they ben not refourmed whan [...] hour of dethe cometh. and the soules of hem are departed [...] the bodies. then̄e shall her eye be opened that is now stopped wyth syn̄e / and thenne shall they fele & fynde the payne of [...] wretchydnes that they lyued in here / And for asmoche as the ymage of god was not refourmed thrugh the sacramente of penaūce in hem neyther in fayth ne in felynge here in this ly­fe they shall be as cursed caste oute fro the blessyd face of our creatour / and they shall be dampned with the deuyll in to the depnesse of helle there for to be without ende / Thus sayth saynt Ioh̄n in thapocalipse / Tumidis et incredulis execratis & homicidis fornicatoribus venificis et ydolatris & om̄i (bus) men daci (bus) pars illo (rum) erit in stagno ardenti igne & sulphure. Apoc. [...] That [Page] is. To prowde men & mystrowyng men to cursed and to mē sleers. to lecherous & couetous. to poyseners & worshyppers of mawmetes. and to all fals lyers her dele shall be wyth the de­uyll in the pytte of helle brēnynge wyth fyre & brymston / If y ^e louers of this worlde wolde ofte thynke on this how all thys worlde shall passe & drawe to an ende. and how all wycked loue shall be harde punysshed. they sholde wythin shorte tyme looth all worldly lustes that they now most lyke / and they sholde lyfte vp her herte for to loue god / & they wolde besyly seke & traueylle how they myghte be refourmed to his lyckenes or they passe hens /

¶How louers of this worlde vnable hem in dyuers maners to the refourmyng of her owne soule / Caplm xv

BVt now sayth some of hem thꝰ. I wold fayne loue god & be a gode man· & forsake the loue of the worlde yf that I myghte / but I haue noo grace therto. If I had the same grace that a good man hath I sholde doo as he dooth / But for I haue it not. therfore I maye not / & soo it is not to me to wyte but I am excused / Vnto thise mē I say thꝰ Soth it is as they saye that they haue no grace / and therfore they lyen styll in her syn̄e & maye not ryse oute / But that auayleth hem not ayenst god. for it is her owne defawte / They vnable hem by dyuers wayes somoche that the lighte of grace maye not shine to hē ne rest in her hertes. For some are so frowarde that they woll noo grace haue­ne they woll noo good men be / For they wo­te wel that yf they sholde be good men they must nedes forbere the grete likyng & the luste of this worlde that they haue in erthly thynges / and that woll they not. For hem thynken it is soo swete that they woll not forgoo it /

And also they muste nedes take werkes of penaunce / As in fastynge. wakynge: prayenge / And many other goode dedes dooynge: In chastysynge of theyr flesshe / And in wythdraw­ynge of theyr flesshly wyll / and that maye they not doo / For [Page] it is made soo sharpe and soo dredfull to her thynkynge that they vggen & lothen for to thinke vpon it / and soo cowardly & wretchydly dwelle they stylle in her syn̄e / Some wolde haue grace as it semith and begyn̄en to able hem therto. but her wyll is wonder weeke / For assone as ony stirynge of syn̄e comyth though it be contrary to the biddynge of god. they falle anone therto / for they are so boūde thrugh custome by oft fallynge and ofte assentynge to syn̄e before: that hem thynke it impossyble for to ayenstōde it / and soo feyned hardnes of perfourmyng weekyth her will. and smytith it downe ayen: So me also felen stirynge of grace. as whan they haue bityng of conscyence for her euyll lyuyng. & that they sholde leue it But that is soo paynfull to hem & heuy that they woll not suffre it ne abyde it: but they flee therfro & foryete it yf they may soo ferforth that they seke likynge & comforte outwarde in flesshly creatures. soo that they sholde not fele this bityng of cōsciē ce wythin her soule / And more ouer some men are so blynde & soo bestly that they wene there is none other lyf but this. ne that there is noo soule other than of a best / & that the soule of a mā deyeth wyth the body as the soule of a beest / and therfore they saye: Ete we. drynke we: & make we mery here / for of this lyfe we bē syker: we see none other heuen / Sothly suche are some wretches that sayen thus in her hertes / though they saye it not wyth her mouth / Of the whiche men the prophete sayth thꝰ / Dixit insipiēs in corde suo nō est deꝰ / That is / [...] vnwyse man sayd in his herte: there is noo god / This vnw [...] se mā is euery wretchyd mā that lyueth & loueth syn̄e. and [...]hesith the loue of this worlde as rest of his soule: he sayth there is noo god / not with his mouth. for he woll speke of hym some tyme whan he fareth wel flesshly as it were in reuerence whā he sayth blessyd be god / Somtyme in dyspyte whan he is angry ayenst god or his euē crysten. and sweryth by his bles­syd body or ony of his mēbres / But he sayth in his thought [Page] that there is noo god / and that is eyther for he weneth that god seeth not his syn̄e. or that he wyll not punysshe it so har­de as holy wrytt sayth / or that he woll foryeue hym that syn̄e though he see it not / or elles that there shall noo crysten man be dāpned doo he neuer soo euyll / Or elles yf he fast our lady faste. or saye euery daye a certeyn oryson / or here euery daye ii. masses or iii. or do a certain bodily dede as it were in worship of god. he shall neuer goo to helle doo he neuer somoche syn̄e though he forsake it not / this man sayth in his herte that there is noo god / But he is vnwyse as the prophete sayth / For he shall fele & fynde in paine that he is a god whom he forgate & sette nought by / but sette by the wele of the worlde as the prophete sayth / Sola vexacio dabit intellectū auditui / That is: [...] On̄ly payne shall yeue vndstondynge / For he that know­yth not this here ne woll not knowe it: shall well knowe it whan he is in payne.

¶A lityll counseyle how louers of this worlde sholde doo yf they woll be refourmed in her soule byfore her partyng hens Caplm xvi.

THyse men though they wote well that they arne out of grace & in dedely syn̄e they haue no care ne sorow ne thoughte therfore. But they make flesshly myrth & worldly solace asmoche as they maye / And the ferder they ben fro grace y ^e more myrthe they make / & perchaūce some holdē hem wel payd that they haue noo grace that they maye as it were the more fully & freely folow the likyng of flesshly lustes. as though god were a slepe & myghte not see hem / And this is one of y ^e moost defawte that maye be / And thus by her owne frowardenes they stoppe the lyghte of grace fro her owne soule that it maye not reste therin / the whiche grace in asmoche as in it is shyneth to all ghostly creatures redy for to entre in there it is receyued: as the son̄e shyneth ouer all creatures bodily ther [...] it is not letted / thꝰ sayth saynt Ioh̄n in the gospel. Ioh̄is: 1. Lux in true [Page] bris lucet et tenebre eā non cōprehenderūt / That is / the lyghte of grace shyneth in derknesse / that is to men̄es hertes that are derke thrugh synne / But the derknesse taketh it not / That is thise blynde hertes receyue not y ^e gracyous lyghte. ne haue not the profyte of it: But ryght as a blynde man is vmbilapped wyth the lyghte of the son̄e whan he stōdeth therin. & yet seeth it not. ne hath noo profyte therof for to goo therby / right soo ghostly a soule blynded wyth dedely synne is all vmbylapped wyth this ghostly lyghte. & yet he is neuer the better / for he is blynded & woll not see ne knowe his blyndenesse / And that is one of the moost lettynge of grace. that a wretchyd mā woll not be a knowe of his owne blyndnesse for pryde of hymself or elles yf he knowe it he chargeth not. but makyth myrthe & game as he were ouer all syker / Therfore vnto al thise men that are thus blynded & boūde wyth the loue of this worlde / & are fowle forshape fro the fayrhede of man I saye & coūseyle that they thynke on her soule· & that they able hem vnto grace asmoche as they maye. and that maye they doo vpon this wyse yf that they woll / Whan that they fele hemself out of gra­ce & ouerlayed wyth dedely syn̄e: thenne that they thynke what myscheyf & what peryll it is to hem for to be put out of grace & departed fro god as they ben / For there is no thyng that holdeth hem fro the pytte of helle that they ne sholde right soone falle therin but a bare syngyll threde of this bodily lyfe whe [...] by they hange / what lyghtlyer may be lost than a sengyl [...]h [...]ede may be broken in two / For were the breth stopped in her body: & that may lyghtly falle. her soule shall passe forth & anone be in helle wythoute ende / And yf they wolde thynke thus they sholde quake & shake for drede of the rightfull domes of god. & of the harde punysshyng of syn̄e / and they sholde make sorow & morne for her syn̄e & for lackyng of grace / and then̄e sholde they crye & pray y ^t they myght haue grace / & yf they dyde thus then̄e sholde grace falle in & put oute derknesse & hardnes [Page] of herte and weyknes of wyll / and yeue hem mighte & strengthe for to forsake the fals loue of this worlde as moche as is dedely syn̄e / For there is noo soule soo ferre fro god thorugh wickidnes of wyll in dedely syn̄e: I out take none that lyueth in this body of syn̄e that he ne maye thrugh grace be righted & refourmed to clennesse of lyuynge. yf he woll bowe his wyll to god wyth mekenesse for to amende his lyfe. and hertly axe grace & foryeuenes of him / & excuse our lorde▪ and fully accuse hymself / For holy wrytte sayth. Nolo mortē pccōris sed ma­gis vt cōnertat et viuat / That is. Our lorde sayth: I wol not the dethe of a syn̄er but I woll more that he be torned to me & lyue / For our lorde woll that the moost frowarde man that liueth forshapen thrugh syn̄e yf he torne his wyll and aske grace that he be refourmed to his lyknesse /

¶That refourmyng in fayth & in felynge maye not sodenly be goten by grace & moche bodily and ghostly traueyle in lengthe of tyme / Caplm xvii.

THis refourmyng is in fayth as I haue before sayd that lyghtly may be had / But after this comyth refourminge in fayth & in felynge that maye not lyghtly begote but thorugh longe traueylle & moche besynesse / For refourmynge in fayth is comyn to all chosen soules though they ben in the lowest degree of charyte / But refourmyng in felyng is specyally of thise soules that maye come to the state of perfeccyon & that maye not sodeynly be had. but after grete plente of grace & moche ghostly traueylle a soule maye come therto / and y ^t is whan he is fyrste helyd of his ghostly syknes / : and whan alle bytter passions & flesshly lustes. & other olde felynges are brente oute of the herte wyth fyre of desyre and newe gracyous felynges arne broughte Inne wyth brennynge loue and ghost­ly lyghte / Thenne right nyghe hygheth a soule to perfeccyon and to refourmynge in felynge /

For soth it is. right as a man y ^t is brouȝt nye to deth thrugh [Page] bodily siknes though he receyue a medicyne by the whiche he is restored & siker of his lyfe / he maye not therfore anone rise vp & goo to werke as an hole maye for the feblenes of his body holdeth hym downe that he muste abyde a good whyle & kepe hym well wyth medicynes· & dyete hym by mesure after y ^e [...]echynge of a leche tyll he maye fully recouer bodily hele. Righte soo ghostly· he that is broughte to ghostly dethe thrugh dedely syn̄e though he thrugh medicyne of the sacrament of pe­naūce be restored to lyfe that he shall not be dāpned / neuertheles he is not anone hole of all his passions & of all his flessh­ly desyres. ne able to contemplacōn / but hym behoueth abyde a grete whyle. & take good kepe of hymself / and rule hym so that he myghte recouer full hele of soule. for he shall langern a grete whyle or that he be fully hole / Neuertheles yf that he take medicynes of a good leche. & vse hem in tyme with me­sure & discrecōn he shall moche the sooner be restored to hys ghostly strength. & come to refourmynge in felynge / For refourmynge in fayth is the lowest state of all chosen soules / for byneth that myghte they not well be / But refourmyng in felynge is the hiest state in this lyfe that the soule may come to But fro the lowest to the hyest maye not a soule sodenly [...]. nomore than a man that woll clymbe vpon a ladder [...] setteth his fote vpon the lowest stele may at the nexte flee vp to the hyeste / But hym behoueth goo by processe one after another tyll he maye come to the ouerest / Right soo it is ghostly. no mā is made sodēly souereyn in grace: but thrugh long exercyse and slye werkyng of a soule may com therto / namly whan he helpyth & techyth a wretchyd soule in whom al grace lyeth / For wythout specyall helpe & Inwardly techynge of hym maye noo soule come therto.

¶The cause why soo fewe soules in rewar̄de of the multy­tude of other comen to this refourmynge in faythe and in felynge / Caplm xviii.

[Page]BVt now sayst thou. Syth our lorde is soo curteys of his goodnes. & of his gracyous yeftes soo free / wonder it is then̄e that soo fewe soules as it semyth in rewarde of y ^e multytude of other maye come to this refourmyng in felynge / It semyth that he were dangerous & that is not sothe / or that he toke noo rewarde of his creatures. the whiche by takynge of fayth are become his seruauntes / Vnto this I may answe­re & say as me thynketh. that one enchesen is this / Many that are refourmed in faythe sentten not her hertes for to profyte in grace. ne for to seke none hyer estate of good liuynge thruh̄ besye traueylle in prayenge & thynkyng. and other bodily & goostly werkyng / but hem thynke it ynough to hem to kepe hē ­selfe out of dedely syn̄e. and for to stonde stylle in that plyghte as they are in / For they saye that it is ynough to hem for to be saaf and haue the leest degree in heuen / They wol coueyte noo more / Thus perchaūce dooth some of the chosen soules that leden in the worlde actyf lyfe / and that is lityll wonder of hem / For they are soo occupyed wyth worldly besynesse that nedeth for to be done that they maye not fully sette her hertes for to profyte in ghostly werkynge / And neuertheles it is pe­ryllous to hem. for they falle oute all daye / and are now vp & now downe. & maye not come to the stablynes of gode liuyng Neuertheles they are somwhat excusable for her astate of ly­uynge / But other men & wym̄en that are free fro worldly besynesse yf they woll & maye haue her nedfull sustynaūce with oute grete bodily besynes. specyally as religyous men & wymmen may that bynden hemself to the state of perfeccōn by takynge of relygion. and other men also in seculer state that haue moche reason in grete kyndly wytte. & mighte yf they wolde dyspose hem there to come to moche grace / Thise mē are more to blame. for they stonde stylle as they were ydle & woll not prouffyte in grace. ne in noo ferder sekynge for to come to the loue and the knowyng of god [...]For sothly it is peryllo­us [Page] to a soule that is refourmed oonly in fayth and woll noo more seke profyte. ne yeue hym besily to ghostly traueyle / for he maye soo lyghtly lese that he hath. and falle ayen to dedely syn̄e. For a soule may not stonde styll alway in one state while that it is in the flesshe / For it is eyther profitynge in grace or peyrynge in syn̄e / For it fareth by hym as it dooth by a mā that were drawe out of a pytte. & whan he were vp he wolde noo ferd goo than the pyttes brynke / Sothly he were a mo­che foole. for a lityll puff of wynde or an vnwarly stiryng of hymself sholde soone cast hym downe ayen wors thā he was byfore / Neuertheles yf he flee fro y ^e brynke as ferre as he may & goo forthe on the erthe. then̄e though there come a grete storme he is the more syker. for he fallyth not in the pytte / Right soo ghostly. he that is drawen out of the pytte of syn̄e thrugh refourmyng of fayth / & whan he is out of dedely syn̄e he thy [...]kyth hymself syker ynough / And therfore he woll not profy­te but holde hym styll as he is by the pyttis brynke as nere as he maye sothly he is not wise / for at the leest tēptacōn of his enmye or of his flesshe he falleth in to syn̄e ayen / But neuer theles yf he flee fro the pytte. that is yf he sette his herte [...] for to com̄ to more grace. & for to traueyle besily how he [...] come therto. & yeue him hertly to prayeng: thinkyng & other [...] werkes doyng / though grete tēptacōns ryse ayenst hym [...] fallyth not lyghtly to dedely syn̄e ayen / And sothly it is [...] to me y ^e sythen grace is soo good & so profytable why a [...] whan he hath but a lytyll therof / ye soo lytyll that he myghte noo lesse haue that he wolle saye hoo / I wolle noo more of this / for I haue ynough / Whan I see a worldly man though he haue of worldly good moche more than hym nedeth / yet he woll neuer saye hoo / I haue ynough I woll noo more of this / But he woll coueyte more and more: and traueyle all his wyttes and his myghtes / And neuer woll stynte of his coueytise tyll he maye haue noo more / Moche more thenne

¶How that without moche bodily and ghostly besines and wythout moche grace and mekenesse soules may not be refourmed in felynge / ne kepe therin after they come therto / Caplm xx.

NOw sayste thou. Syth it is soo that refourmyng in fayth is soo lowe and soo peryllous for to rest in by cawse of drede of fallynge agayne / And refourmynge in felynge is soo hyghe and soo syker / who soo myghte come therto. Thenne coueyteste thou for to wyte what manere traueylle were mooste spedefull for to vse / by the whiche a man myg­hte prouffyte inne. and come therto. Or yf there were ony certayne traueylle or specyall dede by the whyche a man myghte come to that grace and that refourmynge in felynge / As vn­to this I say thus / Thou wotest well that what man or woman woll dispose hym for to come to clennesse of herte and to felynge of grace hym behoueth haue moche traueylle and grete fyghtynge in wylle and in werke lastyngly ayenste wicked stirynges of all the hede synnes / Not oonly ayenste pryde or Enuye but ayenst all other wyth al the spices that comen oute of theym / as I haue sayd before in the fyrste writynge. For why? Passyons and flesshly desyres lette the clennes of the herte and pees in conscyence / And hym behoueth also for to traueylle for to gete all vertues / Not oonly chastite and abstynence / but also pacyence and myldenesse / charytee and me­kenesse & all the other / And this maye not be doon by one maner of werke / but by dyuerse werkes and many after sundry dysposycyons of men / As now prayenge: now thynkynge now worchynge some good werkes / now assayenge theym selfe in dyuerse wyse / In hunger: in thurste: in colde: in suf­ferynge of shame and dyspyte yf nede be / And in other body­ly dysease for loue of vertue and sothfastnesse / This knowest thou well / for this redest y ^u in euery boke y ^• techeth of gode liuyng / Thꝰ sayth euery mā that woll styre men̄es soules to [Page] the loue of god / And soo it semyth that there is noo specyall traueyle ne certayn dede thrugh whiche on̄ly a soule myght come to that grace / but pryncipally thrugh grace of our lorde Iesu. & by many dedes & grete in all that he maye done. and yet all this is lityll ynough / And one skylle may be this. For syth oure lorde Ihū hymself is specyall mayster of this crafte: & he is specyall leche of ghostly syknes: for wythout hym all is nou [...] te. it is therfore resonable that after that he techeth & stireth so a man folowe & werke / But he is a simple mayster that can not teche his discyple while he is in lernynge but euer one lesson / & he is an vnwyse leche that by one medycyne woll he [...]e all sores / Therfore our lorde Ihū that is soo wyse & soo go [...]e for to shewe his wysdom & his goodnes he techeth dyuers [...] to his discyples after that they profite in her lernynge. & yeueth to dyuers soules sere & dyuers medycynes after the [...] ­lynge of her syknes / Also a nother skylle is this: If there [...] ony certayn dede by the whiche a soule myght come to the p [...] fyte loue of god then̄e sholde a man wene that he myghte come therto bi his owne werke & thrugh his owne traueyle as a marchaūt comyth to his mede by his owne traueyle on̄ly [...] his owne werke / Naye it is not so ghostly in the loue of [...] For he that woll serue god wysely & come to perfyte loue [...] god. he shall coueyte to haue none other mede but him [...] But thenne for to haue hym maye noo creature deserue [...] by his owne traueyle / For though a man myghte traueyle [...] moche bodily & ghostly as all creatures that euer were myghte. he mygȝte not deserue on̄ly by his werkes for to haue god to his mede: for he is souereyn blisse & ēdles godenes. & passith without cōparison al men̄es desert [...]. & therfor̄ he may not begotē by no man̄es specyall werkes as bodily mede may / For he is free & yeuyth hymself where he woll. and whā he woll. neyther for this ne for y ^e / ne in this tyme ne after that tyme / For though a soule worche all y ^t he can & maye all his lyfe tyme / [Page] perfyte loue of Ihesu shall he neuer haue tyll our lorde Ihesu woll frely yeue it / Neuertheles on that other syde I say also I hope he yeuyth it not but yf a man worche & traueyle all that he can & maye. ye tyll hym thynke he may no more / or elles be in full wyll therto yf he myght / And soo it semyth y ^t neyther grace on̄ly wythout full worchyng of a soule that in it is / ne worchynge alone wythout grace bryngeth a soule to the refourmyng in felynge / the whiche refourmyng stondeth in perfite loue & charyte / But that one Ioyned to y ^e other / that is gra­ce Ioyned to worchyng bryngeth in to a soule the blessyd fe­lynge of perfyte loue / the whiche grace may not rest fully but on meke soules that ben full of the drede of god / Therfore maye I saye: he that hath noo mekenes ne dooth his besynes. maye not come to this reformyng in felyng / He hath not ful mekenes that can not fele of hymselfe sothfastly as he is / As thus / He that dooth all the good dedes that he can / as in fastynge: wakyng: weryng of the heyre. & all other suffryng of bodyly penaūce / or dooth all the outwarde werkes of mercy to hys euēcrysten: or elles Inwarde / as prayenge: wepynge: sighyng / & thynkyng yf he reste euer in hem & lene somoche to hem: and rewardeth hem so gretly in his owne syghte y ^t he presumyth of his owne desertes. and thynketh hymself euer ryche & good holy & vertuous / sothly aslong as he felyth thus he is not meke ynough / Ne though he say or thynke that all that he dooth is of goddis yeft & not of himself. he is not yet meke ynough for he maye not make hymself yet naked of all his good de­des / ne make him poore sothfastly in spiryte / ne fele hymself noughte as he is / And sothly vntyll a soule can fele ably tho­rugh grace noughte hymself. and baren hym from all the good dedes that he dooth thorugh beholdynge of sothefastnes of Ihesu he is not perfytly meke / For what is mekenesse but so the fastnesse? Soothly noughte elles / And therfore he that thorugh grace maye see Ihesu howe that he dooth alle / And [Page] hymself dooth ryght nought but suffreth Ih̄u worche in him what hym likyth. he is meke / But this is ful harde. & as it were Impossyble. & vnresonable to a man that worcheth alle by man̄es reason / and seeth noo ferder for to doo many good de­des / & thenne for to arrette all to Ihū. and sette hymself at no­ught / Neuertheles who soo myghte haue a ghostly syghte of sothfastnes hym sholde thynke it full true and full resonable for to doo soo / And sothly he that hath this syghte shall neuer doo the lesse / but he shall be styred for to traueyle bodily & ghostly moche the more and with the better wyll / And this may be one cause why some men perauēture swynke & swete & pyne her wretched body with outragyous penaūce all her lyf tyme / and are euer sayēg orysons & sawters and many other dedes / and yet maye they not come to the ghostly felynge of the loue of god as it semyth that some done in shorte tyme with lesse payne. for they haue not that mekenes that I spake of Also on that other syde I saye he that dooth not his besynesse that thynketh thus. wherto sholde I traueyle / wherto sholde I praye or thynke wake or faste / or ony other bodily penaunce doo for to come to suche grace sythen it may not be goten [...] had but on̄ly of the free yefte of Ih̄u / Therfore I woll aby [...] in flesshlines as I am. and ryght nought do of suche werkes▪ bodily ne ghostly vntyll he yeue it / For yf he woll yeue it he askyth noo worchyng of me what so that I doo. & how lityll that I doo I shall haue it / And yf he woll not yeue it. traueyl [...] I neuer so faste therfore I gete it neuer the sooner / He that sayth thꝰ may not come to this refourmyng. for he drawyth hī self wylfully to ydlenes of flessheed: & vnableth him to the yefte of grace in asmoche as he putteth fro hym both Inwarde werkyng y ^t stōdith in lastynge desyre & in lōgyng to Ihū & outwarde werkyng by traueyle of his body in outwarde dedes. so may he not haue it / therfore I say he y ^t hath no true mekenes ne ful hertly besynes other inward on̄ly by grete feruour & lastyng desyre. [Page] and besy prayer and thoughte in god. or elles bothe Inwarde & outwarde. may he not come to this ghostly refourmynge of his ymage /

¶An entree how a soule shall haue her in menynge & wor­chinge that woll come to this refourmyng by ensample of a pilgryme goynge to Iherlm. And of two maner of mekenes Caplm xxi.

NEuertheles for thou coueytest for to haue some maner worchyng by the whiche thou myghte the rather nyghē to that refourmyng / I shall saye as me thynketh by the grace of our lorde Ihesu the shortest & the redyest helpe that I know in this werchyng / And how that shall be I shall telle y ^t by an ensāple of a good pylgryme vpon this wyse / There was a mā that wolde goo to Ihrlm. And for he knew not the waye he came to a nother man that he hoped knewe the waye bet­ter thyder. and asked wheder he myght come to that cyte / that other man sayd to hym that he myghte not come thyd wyth­out grete dysease & moche traueylle / For the waye is longe & peryllous and full of grete theues & robbers / and many other lettynges there ben that fallen to a man in the goynge / And also there are many sere wayes as it semyth ledyng thydwarde / But men aldaye are slayne & dispoylled and maye not co­me to that place that they coueyten / Neuertheles there is one waye the whiche who soo taketh it and holdeth it he wolle vndertake that he shold come to that cytee of Ierusalem. and he sholde neuer lese his lyffe. ne be slayne ne deye for defawte He sholde ofte be robbed and euyll bete and suffre moche disese in the gooynge. but his lyfe sholde be saaf / Then̄e sayd the pylgryme / So that I maye haue my lyfe saaf & come to that place that I coueyte to. I charge not what myscheyff I suffre in goynge / And therfore saye me what thou wolt and sothly I behote the for to doo after the. That other man answereth & sayth thus / Lo I sette the in the ryght waye / This is y ^e way [Page] And that thou kepe the lernynge that I teche the / what soo y ^u herest seest or felyst that sholde lette the in the waye abyde not with it wyllfully / tare not for it restfully. beholde it not: lyke it not: drede it not / but euer goo forth in thy waye. & thynke y ^t thou woldest be at Ihrlm / for that thou coueytest. & that thou desyrest. & nought elles but that. And yf men robbe the & dispoyll the: bete the: scorne the: despyse the / stryue not ayen yf thou wolte haue thy lyfe / but holde the wyth the harme that y ^u hast▪ & goo forth as nought were. that thou take noo more harme And also yf men woll tarye the wyth tales. & fede the wyth lesynges for to drawe y ^t to myrthes: & for to leue thy pylgrymage: make a deef ere & answere not ayen / and saye nought elles but that thou woldest be at Ihrlm / And yf men profer the yeftes & wol make the ryche wyth wordly good tente not to hē thinke euer on Ihrlm / And yf thou woll holde this waye & do that I haue sayd. I vndertake thy lyfe y ^t thou shalt not be slayne. but thou shalt come to that place that thou coueytest to / Ghostly to our purpoos: Ihrlm is asmoche for to saye. as a syght of peas / and betokeneth contēplacōn in perfyte loue of god / For contēplacōn is nouȝt elles but a syghte of god whyche is very pees / Thenne yf thou coueyte for to come to this blyssed syght of very pees. & be a true pilgryme to Ihrlm [...]· though it be soo that I were neuer there: neuertheles as [...] forth as I can I shal sette the in the waye thydwarde / The begyn̄yng of the highe waye in the whiche thou shalt goo / is [...] fourmyng in fayth groūded mekely in the fayth & in the [...] of holy chirche as I haue sayd before / For trust sykerly though y ^u haue syn̄ed here before· yf thou be now reformed bi the sacrament of penaūce after the lawe of holy chirche that y ^u arte in the ryght waye / Now then̄e sithē y ^u arte in the syker way yf thou woll spede in thy goyng & make gode Iournayes▪ y ^t behoueth to holde thise ii. thynges oftē in thy mynde. mekenesse & loue: and y ^t is: I am nought I haue nouȝt. I coueyte nought [Page] but one / Thou shalte haue the meanynge of thise wordes in thyn entent & in habytt of thy soule lastyngly though thou hauue hem not euer specyally in thy thoughte. for y ^e nedeth not / Mekenes sayth· I am noughte / I haue noughte / Loue sayth I coueyte nouȝte but one: & that is Ihū / Thise two strēges well festned wyth the mynde of Ihū makyth good a corde in y ^e harpe of the soule whan they ben craftly towched wyth the fynger of reason / For the lower thou smytes vpon that one the hyer sowneth that other / The lesse thou felyst that thou arte or that thou haste of thyself thrugh mekenes / the more thou coueytest for to haue of Ihū in desyre of loue / I mene not on̄ ly of that mekenes that a soule felith in the syghte of his owne syn̄e for freelnes & wretchidnes of this lyfe or of the wretchidnes of his euencrysten / For though this mekenes be soth faste & medicynable. neuertheles it is boystous & flesshly as in regarde not clene ne softe ne louely / But I meane also thys mekenes that the soule felyth thrugh grace in syghte & behol­dynge of the endles beynge & the wonderfull goodnes of Ihū And yf thou may not see it yet with thi ghostly eye. that thou trowe it / For thrugh syghte of his beynge eyther in ful fayth or in felyng thou shalt holde thyself not on̄ly the moost wretche that is. but also as noughte in substaunce of thy soule though thou haddest neuer done sin̄e. And that is louely mekenes For in rewarde of Ihesu that is sothfastly all: thou arte right nought / And also that thou thynke that thou hast right noughte: but arte as a vessel that stondeth euer to me as nought were therin as of thyself / For do thou neuer so many good dedes outwarde or inwarde tyll y ^u haue & fele that y ^u hast y ^e loue of Iesu: y ^u hast riȝt nought / for with y ^e precioꝰ licour on̄ly may thy soule be fulfylled & with none other / & for asmoche as y ^e thynge alone is so precyoꝰ & worthy therfore what y ^u hast or what y ^u doost holde it as nouȝt for to rest in wythout y ^e siȝte of y ^e loue of Ihū. Caste it all behynde the & forgete it that thou myȝt [Page] haue that. that is the beste of all / Right as a true pilgryme goyng to Ihrlm leueth behynde hym hous and londe. wyfe and chylde / and makyth hymself poore & bare fro all thynge that he hath that he mighte goo lyghtly wythout lettyng / right so yf thou wolt be a ghostly pilgryme thou shalt make thyselfe naked fro all that thou hast. that are bothe good dedes & badde and caste hem all behynde the that thou be soo poore in thyne owne felyng / that there be no thynge of thyn owne worchynge that thou wolt lene vpon restyngly / but euer desiryng more grace & loue / and euer sekynge the ghostly presence of Ihū / And yf thou doo thus thenne shalt thou sette in thin herte fully that thou woldest be at Ihrlm & at none other place but there / And that is. thou shalt sette in thyn hert hooly & fully that thou woldest noo thynge haue but the loue of Ihū & the ghostly syghte of hym as he woll shewe hym / for to that on̄ly [...] thou made & bought / and that is thy begyn̄yng & thyn endyng thy Ioye & thy blysse / And therfore what so euer that thou h [...] ue. be thou neuer so ryche in other dedes bodily or ghostly but yf y ^u haue that & know & fele that thou hast it. holde that thou hast right noughte / Prynte well this reason in thy meanyng of thy herte. & cleue sadly therto. and it shall saue the fro all [...]rylles in thy gooynge. that thou shalt neuer perysshe. & it [...] saue the fro the theues & robbers y ^e whiche I calle vnclene [...]rytes. that though they spoyle the & bete the thrugh dyuers [...] thy lyfe shall euer be saaf / And shortly yf thou kepe [...] as I shall say the y ^u shalt escape al perylles & myscheues. & [...] to the cyte of Irhlm wythin short tyme / Now thou arte in y ^e waye and knowest what the place hyghte & whyd thou shalt drawe to / Begyn̄e then̄e for to goo in thy Iourney / Thy for­the goynge is nought elles but ghostly worchynge & bodily also whan nede is. whiche thou shalt vse by discrecōn vpō this wise / what werke y ^t it be that y ^u shalt doo after the degree & the state y ^t thou stondist in bodily or ghostly yf it helpe this gracyous [Page] desyre that thou hast for to loue Ihesu: and make it mo­re hole: more easy & more myghty to all vertues. & to all good­nes. that werke holde I beste: be it prechynge. be it thynkynge / be it redynge: be it worchyng / And aslonge as that werke strē gthyth moost thy herte & thy wyll to y ^e loue of Ihū. and ferdest drawyth thyn affeccōn & thy thoughte fro worldly vanytee it is good for to vse it / And yf it be soo that thrugh vse sauour of that lesseth· & the thynketh an other werke sauoureth y ^e more. and thou felyst more grace in a nother / take a nother & leue that / For though thy desyre & the yernyng of thyn herte to Ihesu shold be euer vnchaūgable: neuertheles thi ghostly werkes that thou shalt vse in prayenge or thynkynge for to fede and nouryssh̄ thy desire may be dyuers· and maye well be chaūged after that thou felyste the dysposed thrugh grace in applyeng of thyn owne hert / [...]or it fareth by werkes & by desyre as it dooth by styckes & by a fyre / For the more styckes are layed to y ^e fyre: the gretter is the fyre / Right so the more dyuers ghostly workynge that a man hathe in his thoughte for to kepe hole his desyre: y ^e myȝtyer & more bren̄yng shal his desyre be to god And therfore loke wysely what werke thou canste beste doo. & that moost helpyth for to saue hole this desyre to Ihū yf thou be free and art not bounde but vnd the comyn lawe. and that doo / Bynde the not to wylfull customes vnchaungably that sholde lette the fredom of thyne herte for to loue Ihū yf grace wolde visyte the specyally / For I shall telle the whiche customes are euer gode and nedeful to be kept / Loo suche custome is euer gode to holde y ^t stōdeth in getyng of vertue & lettyng of syn̄e. & that custome sholde neuer be left / for y ^u shal euer be meke: pacyēt· sobre & chast yf thou wel doo. & so of al other vtues But the custome of a nother thynge that lettyth a better is goode for to leue whan tyme is there a man maye / As thus If a man haue in custome for to saye thus many beedes / or for to thynke this maner of thouȝte thꝰ longe tyme / or for to [Page] wake or knele thus longe or ony other suche bodily dede. this custome is for to leue somtyme whā resonable cause lettith. or elles yf more grace comyth otherwyse /

¶Of tarienges & temptacōns that soules fele bi her ghostly enmyes in her ghostly knowinge and gooyng to Ihrlm. and of remedyes ayenste hem / Caplm xxii.

NOw arte thou in the way & woost how thou shalt goe Now bewaar of enmyes that woll be besy for to lette the yf they maye / for her entent is for to putt out of thyn herte that desyre & that longyng that thou hast to the loue of Ihū and for to dryue the home ayen to the loue of worldly vany / te / for there is noo thinge that greueth hem somoche / Thyse enmyes are pryncipally flesshly desyres & vayne dredes that risen oute of thyn herte thrugh corrupcōn of thy flesshly kyn [...]e / and wolde lette thy desyre of the loue of god that they myght fully & restfully ocupye thyn herte / Thise are thyn next en [...]es / Also other enmyes there are. as vnclene spirytes that a [...]besy wyth sleyghtes & wyles for to disceyue the / But one r [...]medie shalt thou haue that I sayd before / What so it be th [...] they saye trowe hem not but holde forth thy waye & on̄ly [...] the loue of Ihū / Answer̄ euer thꝰ: I am nought I haue [...]ughte I coueyte noughte but on̄ly the loue of our lorde Ih [...] If thyn enmyes saye to the fyrst thus by stirynges in hert th [...] thou arte not shryuen aright. or there is some olde syn̄e [...] thyn herte that thou knowest not ne neuer were shriuen [...] And therfore thou must torne home ayē & leue thy desire [...] shryue the better / Trowe not this sayeng for it is fals / for y ^• arte shryue trust sikerly. & that thou arte in y ^e waye & the nedeth nomore ransakyng of shryfte for that y ^• is passed / Holde for­the thy waye & thynke on Ihrlm / Also yf they saye that thou arte not worthy to haue the loue of god. wherto shalt thou coueyte that thou maye not haue­ne arte not worthy therto. Trowe hem not but goo forth and saye thus / Not for I am [Page] worthy but for I am vnworthy· therfore wolde I loue god / For yf I had it. that sholde make me worthy / And sythen I was made therto though I sholde neuer haue it yet woll I coueyte it / and therfore woll I praye & thynke that I myght ge­te it / And thenne yf thyne enmyes see that thou begynnest to waxe bolde and wel wylled to thy werke. they begyn to wexe aferde of the / Neuerthelesse they woll not cease of taryenge the whanne they maye as longe as thou arte gooynge in the waye / what wyth drede & manassynge on that one syde. what wyth flaterynge and fals pleysynge on that other syde for to make the breke thy purpose and tourne home ayen they woll saye thus. If thou holde forth thy desyre to Ihesu soo fully trauelynge as thou begynnest. thou shalt falle in to syckenes or in to fantasyes or in to frenesyes as thou seest that some don̄ Or thou shalt falle in to pouertee and bodily myscheyf. and noo man shall well helpe the / Or thou myghte falle in to priue temptacōns of the fende that thou shalt not helpe thyselfe For it is wonder peryllous to ony man for to yeue hym ful­ly to the loue of god and leue all the worlde. and noo thynge coueyte but oonly the loue of hym· for so many perylles may falle that a man knoweth not of / And therfore torne home ayen and leue this desyre / for thou shal neuer brynge it to the ende / and doo as other worldly men done.

Thus sayen thyn enmyes. but trowe hem not / but holde for the thy desyre / and saye not elles but thou woldest haue Ihesu and be at Ihrlm / And yf they perceyue thenne thy wyll so strō ge that thou wolt not spare for syn̄e ne for syknesse. for fan­tasyes ne for frenesyes / for dowtes ne for dredes of ghostly tē ptacōns / for myscheyf ne for pouerte / for lyfe ne for deth. but euer forth thou wolt wyth one thynge? and noo thyng but o­ne. & make deef ere to hem as though y ^u herde hem not. & holdeste y ^e forth styfly in thy prayer & in thyne other ghostly werkes without stintyng with discrecōn after coūseyle of thy souereyn or of thy ghostly [Page] fader / thenne begyn they for to be wrothe and to goo a lytyll nerer the. Then̄e they begyn for to robbe the & bete the and do the all the shame that they can / And that is whan they make that all the dedes that thou doost ben they neuer soo well done are denyed of other men as euyll: & torned in to the wors par­tye / And what so euer it be that thou woldest haue done in helpe of thy body or of thy soule it shall be letted or hyndred by other men. so that thou shalt be put fro thy wyll in all thyng that thou skilfully coueytes. And al this they done that y ^u sholdest be styred to yre or malēcoly or euyll wyll ayēst thy euēcristen / But ayenst all thise diseases & al other that thou maye fele vse this remedye / Take Ihū in thy mynde and anger y ^• not with hem / Tarye not wyth hem. but thynke on thy lesson y ^• thou arte noughte that thou hast noughte thou may noughtelese of erthly good thou coueytest nought but the loue of Ihū and holde forth thy waye to Ihrlm wyth thy occupacōn / [...] neuertheles yf thou be taryed sōtyme thrugh freelte of thy [...] wyth suche vneases that fallen to thy bodily lyfe thrugh [...] wyll of man or malyce of the fende. assoone as thou maye [...] ayen to thyself leue of the thynkyng of thy dysease & [...] forth to thy werke / Abyde not longe wyth hem for [...] thyn enmyes.

¶Of a generall remedye ayenst wycked stirynges & [...] taryenges that fallen to her hertes of the flesshe & of the [...] and of the fende / Caplm xxii [...].

ANd after this whan thin enmyes see that thou a [...]te [...] well wylled that thou arte not angry nor heuy ne w [...] ­the ne moche stired ayenste noo creature for oughte that they may doo or speke ayēst the. but settest thy herte fully for to suffre al that may falle. ease or vnease: praysyng or lackyng. and that thou wolt charge noo thyng wyth that y ^t thou myght kepe thy thoughte and thy desyre hoole to the loue of god. then̄e are they moche abasshed / But thenne woll they assaye the [Page] wyth flaterynge and vayne plesynge / And that is whan they brynge to the syghte of thy soule all thy good dedes & vertues / & bere vpon the that all men praysen the & speken gode of thy holynes / and how al men loue the & worshyp the for thy holy liuynge / Thus done thin enmyes that thou sholde thynke her sayenge soth & haue delite in this vayne Ioye and reste the there in / But yf thou doo well thou shalt holde all suche Iange­lynge falsed & flateringe of thyn enmye that profereth the to drynke venym tempered wyth honye / And therfore refuse it & saye thou woll not therof. but thou wolde be at Ihrlm / Suche lettynges thou shalt fele or elles other lyke. what of thy flesshe what of the worlde. what of the fende moo than̄e I may reherce now / For a mā aslonge as he suffreth his tho­ughte wylfully renne aboute the worlde in beholdynge of sō ­dry thynges he perceyueth fewe lettynges: But assoone as he drawyth all his thoughte & his yernynge to one thynge oonly for to haue that. for to knowe that: for to loue that / and that is on̄ly Ihū / then̄e shall he well fele many paynfull lettynges For euery thynge that he feleth & is not that y ^t he coueyteth is lettynge to hym / Therfore I haue tolde the of some specyally as for example / And ouermore I say generally that what styrynge that thou felyste of thy flesshe or of the fende pleysaūte or paynfull / bytter or swete: likynge or dredefull. gladsom or sorowfull that wolde drawe downe thy thoughte & thy desyre fro y ^e loue of Ihū to worldly vanyte. and lette vtterly thy gostly couetyse that thou haste to the loue of hym. & that thy herte sholde be occupyed with that stirynge restyngly. sette it at no­ught / receyue it not wylfully. tarye not therwyth tolōge. But yf it be of worldly thynge y ^t behoueth nedes to be done to thy­selfe or to thyn euencrysten. spede the soone of it. and bryng it to an ende that it hāge not on thyn hert / If it be a nother thinge y ^t nedeth not or elles it towcheth not the. charge it not. Ian gill not therwith. ne angre the not. drede it not: like it not. but [Page] smyte oute of thyn herte redely. and saye thus / I am noughte: I haue noughte. Nought I seke ne coueyte but the loue of Iesu / [...]rnyghte thy thoughte to this desyre & strengthe it. and mayntene it wyth prayer & with other ghostly werkes that thou forgete it not: and it shall lede the in thi right waye & saue the fro all perylles. that though thou fele hem thou shalte not peryssh̄ / And I hope that it shal brynge the to perfite loue of oure lorde Ihū / Neuertheles on that other syde I saye also / what werke or what stirynge it be that maye helpe thy desyre strengthe it & nouryssh̄ it. and make thy thoughte ferrest fro luste [...] mynde of the worlde more hole & more bren̄ynge to the loue of god whether it be prayenge or thynkyng. stilnes or spekinge: redynge or herynge / on̄lynes or comonynge: goynge or [...]tynge kepe it for the tyme & werche therin aslonge as [...] lastyth / If it be so that thou take therwyth mete & drynke [...] as a pilgryme doth / and kepe discrecōn in thy worching [...] counseyle & ordynaūce of the souereyne: For haue he [...] soo grete haste in his goynge / yet he woll ete & drynke & [...] Doo thou lyke wyse / For though it lett the one tyme [...] forther the a nother tyme /

¶Of an euyll daye & a gode nyghte what it meaneth [...] the loue of the worlde is lykened to an euyll day▪ and [...] of god to a good nyghte / Caplm xxi [...] ▪

YF thou wolt wyte then̄e what this desyre is [...] Ihū / for he makith this desyre in the & yeueth it [...] he it is that desyreth in the / and he it is that is desired / [...] and he dooth al yf thou myghte see hym / Thou doost noughte but suffrest hym worche in thy soule / and assentyst to hym wyth grete gladnesse of herte that he wouche sauf for to [...]oo soo in the / Thou arte noughte elles but a resonable Instru­ment wherin y ^t he worcheth / And therfore whan y ^u felyst thy thouȝte by towchīge of his grace take vp wyth desire to Ihū with a mighty deuout wyll for to plese him & loue hym. then̄ [Page] thynke that thou hast Ihesu. for he it is that thou desirest Beholde hym well for he gooth before the: not in bodily lyknes but vnsenseably by pryue presence of his myghte / Therfore see hym ghostly yf thou may. and fasten al thy thoughte & thine affeccōn to hym. & folowe hym where soo he gooth. for he shall lede the the right waye to Ihrlm. that is the syghte of pees & contēplacōn / Thus prayed the prophete to y ^e fader of he­uen sayeng thus: Emitte lucē tuā & veritatē tuā. ip̄a me dedux erūt et adduxerūt in montē scm̄ tuū & in tab̄nacula tua: P. xlii. That is / Fader of heuen sende out thy lyght & thy sothfastnesse. y ^t is thy sone Ihū / & he shall lede me by desyre in me to y ^e holy hylle and in to thy tabernacles. that is to the felyng of perfyte loue & heyghte in contēplacōn / Of this desyre spekyth the prophe­te thus. Memoriale tuū in desiderio aīe mee. Aīa mea desidera­uit te in nocte: [...] sed & sp̄us meus in p̄cordiis meis. That is: For de Ihū the mynde of the is prynted in desyre of my soule / for my soule hath desyred the in the nyghte. and my spiryte hath coueyted the in all thynkynges / And why the prophete sayth he hath desyred god all in the nyghte as a tymefull space by­twix dayes two / For whā one daye is ended a nother comith not anone / but fyrst comyth nyght & departeth the dayes somtyme longe & sōtyme shorte / and then̄e after comyth a nother daye / The prophete meaned not on̄ly of this maner of nighte: but he meaned a ghostly nyghte / Thou shalt vndstōde that there ben two dayes or two lyghtes / The fyrste is a fals lygte. the seconde is a true lyghte / The fals lyghte is the loue of this worlde that a man hath in hymself of corrupcōn of hys flesshe / The true light is the perfyte loue of Ihesu felyd thorugh grace in a man̄es soule. The loue of this worlde is a false lyghte / For it passeth awaye and lasteth not / and soo it perfourmeth not that y ^e it behoteth / This lyghte behighte the fē de to Adam whan he stired hym to synne and sayd thus / Aperientur oculi vestri et eritis sicut dii / Gen̄. 3. That is / your eyen shall [Page] be opened and ye shall be as goddis / And he sayd sothe there. For whan Adam had synned anone his Inner eye was sper­red & ghostly lyghte wythdrawe. and his vtter eyen were opened / and he felte & saw a newe light of flesshly likyng & worldly loue that he sawe not before / And so sawe he a newe day but this was an euyll daye / For this was it that Iob waryed whan he sayd thus / Pereat dies in qua natꝰ sū / That is: Iob 3. Peryssh̄ the daye in the whiche I was borne / He waryed not the daye rennynge in the yere that god made / but he waryed this daye that man made. that is the cōcupiscens & the loue of this worlde in the whiche he was borne though he felyd it not· Then̄e this day & this lyght he asked of god that it sholde perissh̄ & noo lenger laste / But the euerlastynge loue of Ihū is a true daye & a blessyd lyght / For god is bothe loue & lyght. and he is euerlastyng as saynt Ioh̄n sayth / Qui diligit deū manet in lumine / That is: He that loueth god dwellyth in the lyght Than what man perceyueth & seeth the loue of this worlde fals & faylinge. and for that he woll forsake it & seke the loue of Ihū / He maye not assone fele the loue of hym. but he must abyde awhyle in the nyghte / for he may not sodenly come fro that one lyght to that other / that is fro the loue of the worl [...] to perfyte loue of god / This nyght is nought elles but a forberynge and a wythdrawyng of the thoughte and of the soule fro erthly thynges by grete desyre & yernyng for to loue and see and fele Ihū & ghostly thynges / This is the nyghte / For ryghte as the nyghte is derke and euer hydynge from all bodily creature: and a restynges of all bodily dedes /

Right soo a man that settyth hym fully for to thynke on Iesu / and for to desyre only the loue of hym is besye for to hide his thoughte fro vayne beholdynge and perceyuynge. and his affeccyon fro flesshly lykynge and louynge of alle bodily creatures / Soo that his thoughte may be made free and not [Page] subgett. ne his affeccyon bounde ne pyned ne troubled in noo thynge lower or woors than hymselfe / And yf he maye doo soo then̄e it is nyghte wyth hym: for then̄e he is in derknesse / But this is a good nyghte & a lighte derknesse / for it is a stoppynge out of the fals loue of this worlde. and it is a nyghing of the true day / And soothly the derker that this nyghte is the nerer is the true daye of the loue of Ihū / For the more that y ^e soule maye thrugh longyng to god be hydde fro noyse & dyn̄e of flesshli affeccōns & vnclene thoughtes the nerer is it for to fele the lighte of the loue of hym for it is euen at it / Thus semyth it the prophete meaned whan he said thus / Cum in te nebris sedeo dn̄s lux mea est. That is: whan I sitte in derknes our lorde is my lyghte / That is: whan my soule is hydde fro all stirynges of synne as it were in slepe: then̄e is our lorde my lyghte. for thenne nygheth he of his grace for to shewe me of his lyghte / Neuertheles this nyghte is somtyme paynfull / fyrste whan a mā is moche fowle and is not thrugh grace vsed to be often in this derknes but wolde fayne haue it. and ther­fore he settyth his thought & his desyre to godwarde asmoche as he maye / he wolde not fele ne thinke but on̄ly of hym. and by cause that he maye not lyghtly haue it therfore it is payn­full / For the custome & the homelynes that he hath had wyth syn̄es befor̄ of the worlde & of flesshly affeccōns & erthly thynges. and his flesshly dedes prees so vpon hym and euer smyte in by maystry & drawe downe all y ^e soule so hem that he may not well be hidde fro hem assone as he wolde / Therfore this derkenes is paynfull to him / and namly whā grace towchith not habūdantly / Neuertheles yf it be so wyth the. be not to heuy ne stryue not moche as though thou woldest thrugh maystry put hem oute of thy thoughte / for thou maye. not doo soo but abyde grace: suffre easely. and breke not thyself tomoche And slyely yf thou maye drawe thy desyre and thy ghostly be­holdyng to Ihū: as yf thou woldest not charge hem. For wete [Page] thou well whan thou woldest desire Ihesu and oonly thynke on him. and thou may not freely for precyng in of suche worldly thoughtes: sothly thou art outwarde of the fals day. and thou art entryng in to this derkenes / But thy derkenes is not restfull by cause of disease & vncūnynge and vnclen̄es of thy self / And therfore vse it ofte & it shal by processe thrugh felynge of grace be more easy and more restful to the / And that is whan thy soule thrugh grace is made soo free & soo myghty & soo good and so gadred in to itself that it lyste not to thynke on right noughte / Then̄e is it in a good derknesse / This no­ught I meane thus. that a soule may thrugh grace be gadred into itself freely & hooly: and not be driuen ayenst the wyll ne drawen downe by maystry for to thynke or lyke or loue with cleuynge of affeccōn to ony syn̄e or vaynly ony erthly thynge thenne thynketh the soule noughte / For then̄e thynkith it of none erthly thynge cleuyngly / This is a ryche noughte / And this nought & this nyght is a grete ease for the soule that desyreth the loue of Ihesu / It is in ease as for thoughte of ony e [...]dely thynge / neuertheles it is full besy for to thynke on hym / What thynge then̄e makyth this derkenes? Sothly noughte elles but a gracyous desyre for to haue the loue of Ihū / For y ^t desyre & that longyng that it hath that tyme to y ^e loue of god [...]or to see hym & haue hym dryueth oute of the herte all worldly vanytees & flesshly affeccōns. and gadreth the soule in to itselfe. and occupyeth it oonly for to thynke how it myghte come to the loue of hym / And that tyme maye it freely & deuo [...] tly beholde Ihū whed it woll pray or thinke. & soo it bryngith it to this rygh̄t nought. & sothly it is not al derke ne nouȝt whā it thinkyth thꝰ For though it be derke fro fals lighte it is not al derke fro y ^e true light. for ihū y ^t is both loue & lyȝte is in this derknes whed it be paynful or restfull / If it be paynful then̄e he is in y ^e soule as traueylyng in desyre & lōgynge to lyght. but he is not yet as restynge in loue ne as shewynge his lyghte / [Page] And therfore it is called nyghte & derknesse in asmoche as the soule is hydde fro the fals lyghte of the worlde. and hathe not yet fully felynge of true lighte: but is in abidyng of that blessyd loue of god whiche it desireth / Then̄e yf thou wolte wy­te whan thou arte in this syker derkenesse & whan not / y ^u may assay thꝰ & seke no ferder but thus / Whan thou felyst thyn entente & thy wyll fully sette for to desyre god. & thynke on̄ly [...]n hym / thou maye as it were fyrste aske thyselfe in thyn owne thought whether thou coueyte for to haue ony thyng of this lyfe for loue of itself / or for to haue the vse of ony of thy bodily wyttes in ony creature / And thenne yf thyn eye answere the thus / I wolde see right noughte / and thy mouthe. I wolde sauour right nought / and after thyn eere. I wolde here ryght nought / & thy body. I wolde fele right nouȝt / And after yf thine herte say. I wolde thynke right nought of erthly thynge ne of bodily dede / ne I wolde haue affeccōn fastned flesshly to no creature but oonly in god / and to godwarde yf that I cowde / And whan they answere all thus to the & that is done ful redily yf grace towche the. then̄e art thou entred somwhat into this derkues / For though thou fele & perceyue glētynges & proferynges of vayne thoughtes & precynge in of flesshly affeccions. neuerthelesse thou arte in this profitable derknes yf it be soo that thyn thoughte be not fyxed in hem / For suche vayn ymagynacōns that falle in the herte vnauisedly trowblē this derknes / and pyneth the soule somwhat by cause that it wol­de be hidde fro hem & maye not / but they doo not awaye y ^• profyte of this derknes / for the soule shall by that waye come to restfull myrknes / And then̄e is this derknes restful whan the soule is hydde for a tyme fro the paynfull felyng of all suche vayn thoughtꝭ. & on̄ly is rested in desire & lōgynge to Ihū with a ghostly beholdynge of hym as it shall be sayd afterwarde / But that lasteth but a whyle hoole / Neuerthelesse though it be but a shorte tyme it is full profytable /

¶How that the desyre of Ihesu felt in this lyghtsom derknes sleeth al stirynges of syn̄e. & ableth the soule to perceyue ghost­ly lyghtnynges fro the heuenly Iherusalem that is Ihesu / Caplm xxv.

THen̄e sithen this derknesse & this nyghte is soo good & so restfull though it be shorte that stondeth on̄ly in desyre & longyng to the loue of Ihū wyth a blynde thynkyng on hym how good then̄e & how blessid is it for to fele his loue. & for to be illumyned wyth his blessid vnseable present lyghte for to see sothfastnes / the whiche lyght a soule receyueth whā the nyghte passith & the daye spryngeth / This I hope was the nyighte that the prophete meaned whan he said: My soule hath desired the in y ^• nyghte / As I haue before sayd. it is moche better to be hydde in this derke nyghte fro beholdyng of the worlde though it were paynful: than for to be oute in fals lykyng of this worlde y ^t semyth soo shinyng & soo cōfortable to hem that are blynde in knowynge of ghostly lyghte / For whan y ^u arte in this derknes thou arte moche nerer Ihrlm than whan thou art in the myddes of the fals lyght / Therfore applye thine hert fully to the stiryng of grace & vse for to woon in this derknes. and by oft assayeng to be homly therin & it shal be so [...]e made restfull to the / And the true lyghte of ghostly know­ynge shall sprynge to the. not all at ones: but pryuely by lityll & bi lityll / as the prophete sayth: Habitāti (bus) in regione vmbre mortis. lux orta est eis / That is: To dwellynge in the coun­tree of shadowe of dethe lighte was sprongen / That is: Lighte of grace sprongen and shall sprynge to all theym that can wonne in the shadowe of dethe / that is in this derkenesse that is lyke to dethe /

For as deth sleeth a lyuyng body & all flesshly felinges of it right so desyre to the loue of Ihū felyd in this derkes sleeth al synnes: all flesshly affeccōns. and all vnclene thoughtes for [Page] the tyme / And thenne nyghest thou faste to Ihrlm / Thou arte not there yet. but by smalle sodein lyghtynges that glidyrth oute of smale caues fro that cytee shall thou mowe see it fro ferre or that thou come therto / For wyte thou well though y ^t thy soule be in this restfull derknesse wythout troublynge of worldly vanytees / it is not yet clothed all in lyghte: ne torned all in to fyre of loue / But it felyth well that there is sōwhat aboue itself that it knowith not ne hath not yet. but wold haue it & bren̄yngly yerneth it / And that is nought elles but y ^e syighte of Ihrlm wythout forth. the whiche is lyke to a cytee / y ^t the prophete Ezechyell sawe in his visyons / He sayth that he sawe a cyte sette vpon an hylle heldinge to the southe that to his syghte whan it was moten was nomore of lengthe & of brede than a reede that is vi. cubytes & a palme of length But assone as he was broughte in to the cyte & lokyd aboute hym then̄e thoughte hym that it was wonder moche / For he saw many halles & chambres bothe open & pryuee. He sawe gates & porches outwarde & Inwarde / and moche more byldynge thā I saye now on length & on brede many hūdred cubites / Thē ­ne was this wonder to hym how this cyte wythin was thus longe & so large that so lityll to his sighte was whan he was without / This cyte betokeneth the perfite loue of god sett in the hylle of contēplacōn. the whiche vnto the syghte of a sou­le that wythout the felynge of it traueyleth in the desyre towarde semyth somwhat / but it semyth but a lityll thynge noo more than a reede that is vi. cubytes & a palme of length / By vi. cubites are vndstonde the perfeccōn of man̄es werke / And by the palme a lityll to wchynge of contēplacōn / He seeth wel that there is suche a thynge that passeth the deserte of all the worchynge of man a lityll as the palme passeth the vi. cuby­tes / but he seeth not within what it is / neuertheles yf he may come wythin the cyte of contēplacōn / thenne seeth he moche more than he sawe fyrste /

¶How a man shall knowe fals Illumynacōns feyned by y ^e fende fro the true lyght of knowyng that comyth out of Ihū and by what tokens / Caplm xxvi.

BVt now bewaar of the mydday fende that feyneth lyg­hte as it came out of Ihrlm and is not soo. For the tende seeth that our lorde Ihū shewyth lyghte to his louers of so the fastnes / therfore in deceyuyng of hem that are vnwyse he shewyth a lyghte that is not true vnder colour of a true lyghte and deceyueth hem. Neuertheles how a soule maye knowe the lyghte of sothfastnes whan it shyneth from god & whan it is feyned thrugh the enmye shall I saye as me thynketh by an example of the fyrmament / Somtyme the fyrmamente shewyth a lyght fro the son̄e / & semyth the sonne & is not And somtyme shewyth the true son̄e truely. A knowynge of that one from that other is this / The feyned sonne shewyth hym not but bitwix two blacke reyny clowdes / Then̄e by cause y ^e sonne is nere there shyneth out fro the clowdes a lyghte as it were a son̄e & is none / But the true son̄e shewith him whan the fyrmament is clere or moche clered fro the blacke clow­des / Now to our purpose / Some men as it semith forsaketh the loue of the worlde & wold come to the loue of god and [...] the lyghte of vndstondynge of hym. but they woll not com [...] thrugh this derknes that I haue spokē of before / They woll knowe hemselfe truely ne mekely what they haue ben [...] ne what they are yet thrugh syn̄e / ne how noughte they are [...] her owne kynde ayenste god / They are not besy for to entree in to hemself all other thynges outwarde left. and flee al wicked stirynges y ^e rysen in her hertes of pryde enuy yre or other syn̄es thrugh lastynge desyre to Ihū in prayenge & in thynkynge: in scylence & in wepynge / and in other bodily & ghostly ex­ercyse as deuoute men & holy men haue done / But assone as they haue forsake the worlde as it were outwarde in lyknesse or elles soone after they wene that they are holy and able for [Page] to haue the ghostly vnderstondyng of the gospell and of holy wrytte / and namly yf they maye fulfill letterly the cōmaundementes of god & kepe hem fro bodily syn̄es that they wene y ^t they loue god perfytly / And therfore they woll anone preche & teche all other men as yf they had receyued grace of vndston­dynge in perfeccōn of charyte thrugh specyall yeft of the holy ghost / And also they are moche more styred for as moche as they fele somtyme moche knowing as it were sodenly yeuen to hem wythout grete studye before had. and also moche fer­uour of loue as it semyth for to preche trouth & rightwisnes to her euencrysten / Therfore they holde it as a grace of god y ^t vysiteth hem wyth his blessid lyghte before other soules / Neuertheles yf they woll loke wel aboute hē they shal fynde that this lyghte of knowynge and that hete that they fele comyth not of the true sone that is our lorde Ihū. but it comith fro y ^e myddaye fende that feyneth lyghte & lykneth hym to the son̄e And therfore shall he be knowen by example before sayd / Li­yghte of cūnynge that is feyned by the fende to a derke sowle is shewed bitwix two blacke reyny clowdes / The ouer clowde is presūpcyon & higheng of hemself / The nether clowde is downe puttyng & a lowenge of his euencristen / Then̄e what lyghte of knowyng or felyng of feruour that it be y ^t shyneth to a soule wyth presūpcion & highenge of it self & disdeyne of his euēcrysteu the same tyme felyd it is not lyghte of grace yeuen of the holy ghoste though the knowyng in itself were so thefast. but it is eyther of the fende yf it come sodenly or elles of mannes owne wytte yf it come by studye· And so it maye well be knowen. y ^t this feyned lyghte of knowyng is not the lyghte of the true sonne / Therfore they that haue this knowyng on this maner are full of ghostly pryde & seen it not. they are so blynde with this feyned liȝte y ^t they holde the hiȝnes of her own̄ hert & thūbuxōnes to y ^e lawes of holi chirche as it were ꝑfite mekenes to y ^e gospel & to y ^e lawes of god / & they wene [Page] that the folowynge of her owne wyll were freedom of spiryte / & therfore they begyn to reyne as blacke clowdes water of errours & heresyes: for the wordes that they shewē by prechynge sownen all to bacbitynge & to stryuynge & to discorde / ma­kynge repreuynge of states & of persones / and yet sayen they that al this is charyte & zele of ryghtwysnes / But it is not so the. for saynt Iames thapostle saith thus / Vbi enim zelꝰ & cō tencio ibi inconstancia & om̄e opus prauū / Non est sapiencia hec desursū descēdens a patre luminū. sed est trena aīalis & diabolica / That is: where soo enuye is & flitynge there is vnsta­blynes & all euyll werke / And therfore that cūnynge that bryngeth forth suche synnes comyth not from the fader of lyghte that is god / but it is erthly beestly & fendly / And so by thise tokēs that are pryde presūpcyon vnbuxomnes Indignacōn [...] bitynge & other suche syn̄es for thise folowen after. maye the feyned lyghte be knowen fro the true / For the true sonne shineth & sheweth hym not by specyall vysitacōn for to yeue lyghte of vnderstondyng or perfyte charyte to a soule but the fyrmament be fyrst made bryghte & clere fro clowdes / that is▪ but yf the conscyence be made clene thrugh fyre of brennyng desyre to Ihesu in this derkenes the whiche wasteth & bren̄eth all wycked stirynges of pryde. vaynglory: yre enuye: & al other [...] in the soule as the prophete sayth / Ignis ante ip̄m [...] et inflāmabit incircuitu inimicos eius. Fyre shall goo [...] hym: That is desyre of loue shall goo byfor̄ Ihesu in [...] soule / & it shall bren̄e all his enmyes / that is: it shall waste all synes / For but yf a soule be fyrst smyten downe fro the heighte of itselfe by drede & mekenes. and be well examyned & brente in this fyre of desyre / and as it were purifyed fro all ghost­ly fylthe by longe tyme in deuoute prayers and other ghostly exercyses it is not able to suffre the shinynges of ghostly lyghte / ne for to receyue the precyous lycour of perfyte loue of Iesu / But whan it is purifyed and made subtyll thorugh thys [Page] fyre thenne maye it receyue the gracyous lyghte of ghostly knowynge and the perfeccyon of loue that is true sonne / Thus sayth holy wrytte: Mal̄ iiii Vobis qui timetis deū vrietur sol iusticie / The true sonne of rightwysnes that is our lorde Ihesu shall sprynge to you that dreden hym / that is to meke soules that meken hemself vnder her euencrysten by knowynge of her owne wretchydnesse / and casten hemself downe vnder god by noughtynge of hemself in her owne substaunce tho­rugh reuerente drede and ghostly beholdynge of hym lastyngly / for that is perfyte mekenes / Vnto thise soules the true so­n̄e shall sprynge. and Illumyn her reason in knowynge of sothfastnes / and kyndleth her affeccōn in brennynge of loue and thenne shall they bothe brenne and shine / They shal thorugh vertue of this heuenly sonne brenne in perfyte loue: and shyne in knowynge of god and ghostly thynges / for thenne they ben refourmed in felyng / Therfore he that woll not be deceyued I hope it is good to hym to drawe downe hymselfe and hyde hym in this derkenes / Fyrste from entermetynge of other men as I haue sayd / & forgete all the worlde yf he maye and folowe Ihesu wyth lastynge desyre offred in prayers and thynkynge on hym / Thenne I trowe the lyghte that comith after this derkenes is syker and sothfaste / and that it shyneth of the cite of Ihrlm from the true sonne to a soule that traueleth in derknes / and cryeth after lyght for to wyssyn it the waey. and comforte it in traueyle. For I hope after true derkenes before comyth neuer feyned lyghte▪

That is yf a man truely and fully sette hym to forsake the loue of the worlde / And maye thorugh grace come to felyng and knowynge of hymselfe / And holde hym mekely in that felynge / he shall not be dysceyued wyth none errours ne here­syes / ne wyth fantasyes / For alle thyse comen by the gate of pryde / Thenne yf that pryde maye be stopped out / thenne there shall noo suche synne reste in a soule / And though that [Page] they come and profer hem they shal not entre / For grace that the soule felyth in this meke derkenes shall teche the soule sothe fastnes. & shew to it y ^t al suche proferynges are of thēmye /

¶How grete profite is it to the soule to be broughte thrugh grace in to lyhtsome derkenes / And how a man shall dispose hym yf he woll come therto / Caplm xxvii.

THere are many deuoute soules that thrugh grace come in to this derkenes & felen the knowing of hemself· and yet wote they not fully what it is / and that vnknowynge in partye hyndreth hem / They fele well often her thought & her affeccōn drawē out and departed fro the mynde of erthly thinges and brought in to grete reste of a delectable softnes with out pinfull trowblynge of vayne thoughtes or of her [...] wyttes / and they fele that tyme soo grete freedom of spirite [...] they maye thynke on Ihesu peasible / and offre her psalmes [...] prayers myghtily sauourly & swetly to hym as longe as [...] of bodily kynde maye suffre it / They wote well that th [...] felynge is good / but they noot what it is / Therfore vnto [...] suche soules I saye as me thynketh: that this maner of [...] though it be but shorte and but seldom it is sothfastly [...] derkenesse that I speke of / For it is a felynge of hemself [...] and a rysynge aboue hemself thrugh bren̄ynge desire to the [...] yghte of Ihū / Or elles yf I shall saye more sothly. this gri [...]ous felynge is a ghostly syghte of Ihū / And yf they maye ke­pe hem in that reste or brynge it thrugh grace in to a custome soo that they myghte lyghtly & freely haue it whan hem lyke and holde hem in it / they sholde neuer be ouercome by tēptacion of the fende ne of the flesshe / ne by errours ne heresyes: for they are sette in the gate of contemplacyon able and redy for to receyue the perfyte loue of Ihesu / Therfore he that hath it it is good that he knowe it mekely / [...]repe it tenderly / and poursew it feruently that noo crature lette hym vtterly from it that he ne folowe it whan he maye / And that he forgete and [Page] sette at noughte all thynge that sholde putte hym fro this yf he be free of hymself / and maye doo what he woll wythoute sclaunder or disease of his euencrysten / For me thynkith that he maye not come to this rest lyghtly but yf he haue grete plē te of grace / and sette hymself for to folowe after the stirynge of grace / And that oweth he for to doo / For grace woll euer be free / namely fro synne and worldly besynes. and from all other thynges that letten the worchyng of it though they are noo synne / Neuertheles a nother soule that hath not yet receyued this fulnesse of grace yf he desyre for to come to this gostly knowynge of Ihesu / as moche as in him is he muste able hymself to it / and putt awaye all lettynges that stoppen gra­ce as moche as he maye / He muste lerne for to deye to y ^e worlde and forsake the loue of it truely / Fyrste pryde bodily & ghostly / that he desyre noo worshyp / worldly cūnynge. ne worldly crafte / benefyces ne rychesse / precyous clothynge: ne worldly araye / ne noo thynge where thrugh he sholde be worshypped aboue other men / He shall coueyte none of all thyse / But yf they ben putt vpon hym. take hem wyth drede soo that he be poore both outwarde and Inwarde / or elles fully Inwarde in herte / And that he coueyte for to be forgeten of the worlde that men rewarde hym noo more be he neuer soo ryche ne so cunnynge than the poorest man that lyueth /

Also that he suffreth not his herte reste in beholding of his owne dedes or in his vertues / wenynge that he dooth better than a nother / for he forsakyth the worlde and other done not soo / and therfore setteth well by hymselfe / Also he muste leue all rysyng of herte and euyll wyll of yre and enuye ayenst his euencristen / And that he dysease noo man ne anger hym vn­skylfully in worde ne in dede / ne yeue ony man matere where thorugh he myghte skylfully be angred or styred / soo that he myghte be free fro euery man / And also that he forsake couetyse that he coueyte ryght noughte of erthly good / but on̄ly aske [Page] his bodily sustenaunce that hym nedeth and holde hym payd whan god styreth other men for to yeue hym / And that he putte noo manere of truste in hauour of ony worldly good / ne in helpe or fauour of ony worldly frende but pryncypally and fully in god / For yf he doo otherwyse he byndeth hymsel­fe to the worlde / And he maye not therfore be free for to thinke on Ihesu / And also glotenye and lecherye and al other flesshly vnclennes vtterly he muste leue. that the affeccōn be boū de to noo woman by flesshly homelynesse / For it is noo dowte that suche blynde loue that is somtyme atwyxe a man and a woman / and semyth good and honest for asmoche as they wolde not synne in dede / in the syghte of god is full vncle­ne and well grete synne / For it is a grete synne that a man shall suffre his affeccyon that sholde be festened to Ihesu and to al vertues and to al ghostly clennes for to be bounde wi [...]h ony flesshly loue of ony creature wylfully namly yf it [...] soo moche that it bereth downe the thoughte: and makyth [...] vnrestful that he maye noo sauour haue in god / Thus [...] it wylfully that a man dooth it and sayth it is synne [...] is so blynded wyth it that he woll not see it / And also [...] a man coueyte not delices of metes and drynkes on̄ly [...] of his flesshe / but holde hym payd wyth suche [...] maye easely haue wythout grete besynes namly yf [...] what mete it be that woll doo awaye hūgre / and kepe the [...] in comyn strengthe vnto the seruyse of god / And [...] grutche not ne stryue not ne angre hym not for his mete th [...] ­ugh he be somtyme not serued as the flesshe wolde / All thyse synnes and all other must be forsake vtterly in his wyll and in dede whan he maye. And other thynges that letteth hym so that he maye dyspose hym for to thynke freely on Ihesu / For as longe as thyse lettynges and suche other hange vpō hym he maye not deye to the worlde: ne come in to this derke­nesse of knowynge of hymselfe / And therfore that he myght [Page] come therto he muste doo all thyse. as saynt poul dide sayeng thus / Michi mūdus crucifixus est & ego mūdo / This worlde is slayne & crucyfied to me: Gal. v: and I to the worlde / That is: He y ^t hath forsake the loue of the worlde in worshippes and riches in al other worldly thynges before sayd for the loue of god. & loueth not it ne pursewyth not it but is well payd that he hathe right nought of it ne wolde haue though he myghte. sothly to hym the worlde is dede / for he hath noo sauour ne delyte therin / Also yf the worlde sette hym at nought and hath noo rewarde to hym. ne fauour ne worshyp: ne sette noo pryce by hym but forgeteth hym as a dede man / thenne is he dede to the worlde / And in this plyght was saynt poul sette perfitly. and soo must a nother man in partye that wolde folowe and co­me to the perfite loue of god / For he may not lyue to god fully but yf he deye fyrst to the worlde / This deyenge to the worlde is this derkenes / and it is the gate of contemplacōn and to refourmyng in felyng. and none other than this There may be many sundry wayes & seere werkes lettinge and ledyng sū dry soules to contemplacōn / For after diuers disposynges of men and after sūdry states. as are religyous and seculers that they are in. are dyuers exercises in worchyng / Neuertheles there is noo gate but one / For what exercises it be that a soule hath. but yf he maye come by that exercyse to this knowynge and to a meke felynge of hymself / and that is that he be mortifyed & dede to the worlde as in his loue / and that he maye fe [...]le hymself somtyme in this restful derkenes / bi the whiche he maye be hydde fro vanytee of the worlde as in his loue. and y ^t he maye fele hymself what he is sothly he is not yet come to the refourmynge in felynge / ne hath not fully contemplacōn He is full ferre therfro / and yf he woll come by ony gate. he is but a theyf and a breker of the walle / And therfore as vn­worthy he shall be caste oute / But he that can brynge hymselfe fyrste to nought thrugh grace of mekenes and deye on thys [Page] manere he is in the gate / for he is dede to the worlde. and he lyueth to god / Of the whyche saynt poul spekith thus: Col. [...]. Mortui enim estis et vita vestra abscondita est cū xp̄o in deo / ¶ye are dede / That is: ye that for the loue of god forsaken all the loue of the worlde are dede to the worlde wyth cryste in god / That is: ye lyue ghostly in the loue of Ihesu / But your lyf is hydde from worldly men as cryste lyueth and is hidde in his godhede fro the loue and the syght of flesshly louers / This gate oure lorde hymself shewed in the gospell whan he sayd thus / Om̄is qui reliquerit patrem aut matrem fratrem aut soro­rem propter me centuplū accipiet et vitam etnam possidebit Euery man that forsakyth for my loue fader or moder sus­ter or brother / [...] or ony good erthly he shall haue an hundreth folde in this lyf / and afterwarde the blysse of heuen / This hū dreth folde that a soule shall haue yf he forsake the worlde is noughte but the profyte of this lightly derkenes / the whyche I calle the gate of contemplacōn / For he that is in this derkenes and is hydde thorugh grace fro worldly vanytee he coueyteth noughte of worldly good / he sechyth it not / he is not taried therwyth / he lokyth not after it / he loueth it not / And ther [...]fore hath he an hundreth folde more than the kynge or than he hath that coueyteth moost of erthly good / For he that no­ughte coueyteth but Ihesu hath an hundreth folde / For he hathe more reste: more pees in herte / more very loue and delyte in soule in one daye thanne he that mooste coueyteth of the worlde / And hath al the well of it vnder his welht hath in all his lyfe tyme /

¶This is thenne a goode derkenesse and a ryche noughte that bringeth a soule to soo moche ghostly ease and soo stylle softenesse / I trowe da [...]yd meaned of this nyghte / or of this noughte whan he sayd thus / Ad nichilum redactus sum et nesciui / That is: I was broughte to noughte. P▪ and I wyste not / That is [Page] The grace of our lorde Ihesu sente in to myn herte hath slay ne in me / and broughte to noughte all the loue of the worlde and I wyste not how / For thrugh noo worchynge of myself ne by myn owne wytte I haue it not but of the grace of oure lorde Ihesu / And therfore me thynkyth he that woll haue the lyghte of grace and fulsomly fele the loue of Ihū in his sowle he must forsake all the fals lyght or worldly loue and abyde in this derkenes / And neuertheles yf he be adradde fyrst for to won̄e therin torne not ayen to the loue of y ^e worlde but suffre awhyle: and put all his hope and his truste in Ihesu / and he shall not lōge be wythout some ghostly lyghte / Thus byddeth the prophete / Qui ambulat in tenebris et non est lumen ei. [...] speret in dn̄o & inuitatur super deum suū / who soo gooth in derkenes and hath noo lyghte. that is: who soo woll hyde hym fro the loue of the worlde and may not redily fele lyght of ghostly loue dispeyre not / torne not ayen to the worlde but hope in our lorde and leen vpon hym / that is: truste in god / & clene to hym by desyre. and abyde awhyle and he shall haue lyight [...] For it falleth therby as it dooth yf a man had be a grete whyle in the sonne / and after that came sodeynly in to a derke hous there noo sonne shyneth. he sholde be as he were blynde. and see right noughte / But yf he woll abyde awhyle he shall mow see soone aboute hym / Firste grete thynges and sythen smale / And sythen all that euer is in the hous /

Ryght soo it is ghostly: He that forsakyth the loue of the worlde & comyth to hymself in to his owne cōscyēce y ^• is fyrst derke somwhat / and blynde to his syghte: But yf he stonde stylle and holde forth wyth besye prayenge and often thynkyng of the same wyll to the loue of Ihū / he shall mow see afterwarde grete thynges & smale that he first knewe not / Thꝰ semith it y ^t the prophete behight thus sayēg / Oriet in tenebris lux tua. & tenebre tue erūt sicnt merid [...]es: et reqē dabit tibi dn̄s ds tuus et implebit aīam tuā splendori (bus) / Lyghte shall sprynge to [Page] th in derkenesse / That is: Thou that forsakest sothfastly the lyghte of all worldly loue and hydest thy thoughte in this derkenes / lyghte of blessyd loue & ghostly knowyng of god shall sprynge to the / and thy derkenes shall be as myddaye / that is thy derkenes of traueylynge desyre & thy blynde truste in god y ^• thou hast fyrste shall torne in to clere knowynge & in to sykernes of loue / And thy lorde god shall yeue reste to the / That is Thy flesshly desyres and thy paynfull dredes & doubtes: & wicked spirytes that haue contynuelly before honde traueyled the all thise shall worche and lese moche of her myght / and thou shalt be made so stronge that they shall not dere y ^• / For thou shalt be hydde in reste fro hem / And thenne shall our lorde fulfylle thy soule wyth shynynges / That is: whan thou arte broughte in to this ghostly reste then̄e shalt thou more easely tente to god and noughte elles doo but loue hym / and thenne he shall wyth bemes of ghostly lighte fulfyll all the myghtes of thy soule. Haue thou noo wonder though I calle the forsak [...] ge of worldly loue derkenes / for the prophete calleth it soo [...] ynge thus to a soule / Intra in tenebras tuas filia caldeo (rum) / Goo in to thy derkenesse thou doughter of caldee / That is [...] Thou soule that arte as a doughter of Caldee for loue of the worlde. forsake it and goo in to thy derkenes /

¶That in refourmynge of a soule the worchynge of on [...] lorde Ihesu is departed in to foure tymes / that is. callynge rightynge: magnyfyenge & gloryfyenge / Caplm xxviii.

LOo I haue sayd to the a lytyl yf thou coueyte for to be reformed in felyng how thou shalt dyspose the towarde in thy forth gooing / Neuertheles I saye not that thou may doo thus of thyselfe / For I wote well that oure lorde Ihesu bryngith all this to the ende where soo he woll / For he oonly thorugh his grace styreth a sowle. and bryngyth it in to this derkenesse fyrste: And sythen in to lighte as the prophete sayth / Sicut tenebre eius. ita & lumen eius / That is: [...] Ryght [Page] as the lyghte of knowyng and the felynge of ghostly loue is of Ihū / Right soo the derkenes. that is the forsakinge of worldly loue is of hym for he doth all / He fourmyth & refourmith He fourmyth on̄ly by hymself· but he refourmith vs wyth vs For grace yeuen & aplienge of our wyll to grace worcheth all this / And on what maner wyse he doth that. saynt poul reherceth thus / Quos deus p̄scinit fieri conformes ymaginis filii eius hos vocauit. Et quos vocauit hos iustificauit. Et quos instificauit hos magnificauit. Et quos magnificauit hos et glificauit / Thyse that god knewe before sholde be made shapely to the ymage of his sone. thise he called. thise he righted. thise he magnyfyed: & thise he gloryfyed / Though thise wor­des maye be sayd of all chosen soules in the lowest degree of charyte that are reformed on̄ly in faith: neuertheles they may be vndstonde more specially of thise soules that are reformed in felynge to the whiche our lorde god shewith moche plente of grace and doth moche more besynes aboute hem / For they are his owne sones specyally that bere the ful shappe & the lickenes of his sone Ihū / In the whiche wordes saynt poule de­parteth the worchyng of our lorde in foure tymes / Fyrste is y ^e tyme of caliynge of a soule fro worldly vanyte / and that ty­me is often easy & comfortable / For in begyn̄ynge of tornyn­ge suche a man that is disposed to moche grace is soo quyckely & soo felyngly inspired. & felith ofte soo grete swetnes of deuocōn. & hath so many teres in cōpunccōn y ^t he thynkyth hym somtyme as he were halfe in heuen / but this softnes passyth after for a tyme / And then̄e comyth the secōde tyme that is y ^e tyme of rightynge that is trauelous / For whan he begyn̄yth for to goo forth myȝtly in the waye of rightwisnes. & settith his wyll full ayenst all syn̄e without & within· & stretchith oute his desire to vertues & to the loue of Ihū then̄e felyth he moche lettynge bothe wyth hymself of frowardenes & hardnesse of his owne wyll / and fro wythout forth thrugh temptacōn [Page] of his enmye that he is ofte in full grete tourment / And that is noo wond / For he hath soo longe be croked to the fals lo­ue of the worlde that he maye not be made right / as a crokyd staffe may not be made euen but yf he be caste & weyked in y ^e fyre / Therfore our lorde Ihū seenge sēdeth what thynge is [...] houefull to a frowarde soule suffreth it to be traueyled & ta [...]ed by sūdry tēptacyons. and for to be well examyned thorugh ghostly trybulacyons that all the ruste of vnclen̄es mighte [...] brente oute of it / And that shall be bothe wythin of [...] dowtes & perplexitees that it shall nerehande falle in disper [...] and it shall seme as it were forsaken of god & lefte all in the hondes of the fende out taken a lityll preuy truste that [...] haue in the godenes of god & in his mercy. For that preuy [...] our lorde leueth in suche a soule goo he neuer soo fe [...]re [...] it. by the whiche the soule is borne vp fro dispeyre & saued [...] ghostly myscheyf. And also wythout itselfe it shall be [...] fyed & pyned in the sēsualyte / eyther by dyuers syknes or [...] able tourment of the fende. or elles thrugh a preuy myghte [...] god the sely soule by felynge & berynge of the wrerched bo [...]y shall be soo pyned. & it shall not wyte how that it shall [...] suffre for to be in the body ne were that our lorde Ihū kep [...] [...] therin / And yet neuertheles had y ^e soule leuer for to be in [...] this pyne than for to be blinded with the fals loue of y ^e wo [...]de. for that were helle to suche a soule / But the sufferynge [...] this manere pyne is noughte but purgatory / and therfore he suffryth it gladly / And he wolde not putte it awaye though he myghte / for it is soo prouffytable / All this dooth oure [...] in grete prouffyte of the soule / for to dryue it oure of the sensualytee / that it myghte receyue ghostly lyghte / For after this whan the soule is thus mortyfyed and brought fro worldely loue in to this derkenesse / that it hathe noo more sauo­ur ne delyte of worldly lykynge thanne of the strawe / But he thynkyth it bytter as wormode / Thenne commyth the [Page] thirde tyme of magnyfieng / And that is whan the soule is refourmed in felynge in partie. and receyueth the yeft of perfeccōn & the grace of contemplacōn / and that is a tyme of grete reste / for then̄e is Ihū more homely wyth a soule / And after this comyth the fourth tyme of glorifyenge / That is whan the soule shall be fully refourmed in the blysse of heuen / For thyse soules that are thus called fro syn̄e and thus righted or elles on other maner lyke by dyuers assayenge bothe thorugh fyre & water. and afterwarde are thus magnyfied they shulde be gloryfied / For our lorde shall then̄e yeue hē fully that they here coueyted / and more than they cowde co [...]eyte / for he shal areyse hem aboue al other chosen soules to the euēhede of cherubyn & seraphyn / sythen they passed all other in knowynge & louyng of god here in this lyfe / Therfore he that woll come to this magnifyēg drede not this rightyng / for that is y ^e way For our lorde sayth by his prophete a worde of grete cōfort to all suche soules that are examyned wyth fyre of trybulacy on thus / Puer meus noli timere. Si transieris per ignē flamma non nocebit te / That is: My chylde yf thou passe thorugh fyre drede not for the flāme shall not deere the / It shall clense the fro all flesshly fylthe / and make the able to receyue ghost­ly fyre of the loue of god / and that nedeth for to be done fyrst For as I haue before sayd. it maye not elles be refourmed in felynge /

¶How it falleth somtyme that soules begyn̄ynge att profytynge in grace seme to haue more loue as by outwarde tokēs than some haue that ben perfyte / and yet it is not soo in soth wythin / Caplm xxix:

BVt now sayest thou how maye this be sothe / For there are many soules newe tourned to god that haue many ghostly felynges / Some haue grete cōpunccōn for her syn̄es. & som̄ haue grete deuocōns & feruours in her prayers. & oftē haue sūdry techinges of ghostly liȝte in vndstonding: & some mē [Page] haue other maner felynges of comfortable hete & grete swetnes / and neuertheles thise soules come neuer fully in this restfull derkenes that I speke of wyth feruent desyre & lastyng loue & thought in god / Then̄e askest thou whether thise soules be refourmed in felynge or noughte / It semyth yes. in asmo­che as they haue suche grete ghostly felynges that other men that stonde oonly in fayth fele not of / Vnto this I maye saye as me thynkith. that thise ghostly felynges whether they stonde in compūccion or deuocōn or in ghostly ymaginacyon are not the felynges whyche a soule shall haue & fele in y ^e grace of contēplacōn / I say not but they are sothfast & gracyously yeuē of god / But thyse soules that felen suche are not yet refour­med in felynge. ne they haue not yet the yefte of perfeccōn ne ghostly the bren̄inge loue of Ihū as they maye come to / And neuertheles often it semyth otherwyse: that suche soules fele more of the loue of god than other that haue the yefte of perfeccōn / in asmoche as the felyng shewyth more outwarde by grete feruour of bodily tokens. in wepynge prayenge kne [...] ge & spekynge & other bodily stirynge. soo ferforth y ^t it semyth to a nother man that they were euer rauysshed in loue / And though me thynkith it is not soo / well I wote that thise maner felinges & feruours of deuocōn & cōpunccōn that thise mē fele are gracious yeftes of god sent in to chosen soules for to drawe hem out of worldly loue & flesshly luste that hath ben lōge tyme roted in her hert. fro y ^e whiche loue they sholde not be drawē out but bi suche feable stirige of grete feruours: ne [...] theles y ^t the feruour is somoche in outward shewing it is not on̄ly for mochenes of loue y ^t they haue but it is for litylnes & weyknes of her soule y ^t may not ber̄ a lityl towching of god for it is yet as it wer̄ fleshly festned to y ^e flessh̄ & neu was yet deꝑted fro it bi gostly mortifyēg: & therfor̄ y ^e lest towching of loue & y ^e lest sperkil of ghostly lyȝte sent fro heuē in to suche a soule is somoche & so cōfortable & so delectable ouer al y ^e likīg [Page] that euer it felte before in flesshly loue of erthly thyng that it is ouertaken wyth it / And also it is soo newe & sodeyn and so vnkouth that it maye not suffre for to bere it but brestyth & shewyth oute in wepynge sobbynge & other bodily stirynge Right as the costrell that is olde whan it receyueth new wyne that is fresshe & myghty: the costrell bolneth oute and is in poynte for to cleue & brest vntyll the wyne hath boylled & spourged oute all vnclen̄esse / but also sone as the wyne is fyned & cleryd then̄e it stondeth styll & the costrel hole / Right so a soule that is olde thrugh syn̄e whan it receyueth a lityll of the loue of god that is soo fresshe & soo myghty that the body is in poynte for to cleue & to breke ne were that god kepith it hole But yet it brestyth oute at the eyen by wepyng / and at y ^e mouth by spekynge: and that is more for weyknes & feblenes of the soule than for mykilnes of loue / For afterward whan loue hath boylled all the vnclen̄es oute of the soule bi suche grete feruours then̄e is the loue clere & stondeth styll: And then̄e is both the body & the soule moche more in pees / and yet hath y ^e soule moche more loue than it had before though it shewe lesse outwarde / For it is now all hole in reste wythin: and noughte but lityll in outwarde shewynge of feruour / And ther­fore I saye that thise soules that felē suche grete bodily feruours though they ben in moche grace are not yet refourmed in felynge / but they are gretly dysposed towarde. For I trowe y ^t suche a man namly that hath be gretly defoylled in syn̄e shal not be refourmed in felynge but yf he be fyrste brente & pury­fyed wyth suche grete cōpunccōns goynge before /

A nother soule that neuer was moche defoylled wyth loue of the worlde but hath euer be kepte fro grete sin̄es in innocē ce maye lyghtlyer & more pryuely wythout grete feruour shewed outwarde come to this refourmyng / Then̄e is this soth as I hope that suche comfortes & feruours that a soule felyth in the state of begyn̄ynge or of profytynge are as it were his [Page] ghostly foode sente fro heuen for to strengthe hym in his tra­ueyle / Right as a pilgryme traueyleth all daye meteles & drynkles· and is nerehonde ouercome wyth werynes falleth at the laste to a good Inne. and there hath he mete & drynke / and is well refresshed for the tyme / Right soo ghostly: a deuoute soule that woll forsake the loue of the worlde· & wolde fayne loue god / and settyth all his besynes therto: prayeth & traueylleth all daye bodyly & ghostly / and somtyme feleth noo com­forte ne sauour in deuocon / Then̄e our lorde hauynge pyte o­uer all his creatures that it sholde not perisshe for defawte ne torne in to heuynes or grutchyng sendeth it amonge his ghostly fode & comforteth it in deuocōn as he wouchith saaf / And whan the soule feleth ony cōforte then̄e holdeth he hym well payd for all his traueylle & all the disease that it had on y ^• day whan it fareth well at euen by felynge of ony grace / The selfe wyse falleth it of other soules that are profitynge & ferfor the in grace Thei felen ofte tymes gracyous towchynges of the holy ghoste in her soule / bothe in vnderstondynge & syghte of ghostly thynges and in affeccion of loue / But yet ben they not refourmed in felyng / ne they are not yet perfyte / for why all suche felinges come to hem in that state as it were vnw [...] arly / for they come or they wyte it / and goth fro hem or they wyte it / and they can not come therto ayen. ne wote not where they shall fynde it for they haue not yet homlynes wyth hē of thoughte and lastyng desyre in Ihū / ne the eye of her soule is not opyned to the beholdynge of ghostly thynges· but they nyghe faste towarde. And therfore they are not yet refourmed in felynge / ne they haue not yet the full yefte of contēplacōn /

¶On what maner a man shal haue knowynge of hys owne soule / and how a mā sholde sette his loue in Ihū god and man one persone / Caplm xxx.

IT nedeth a soule that wolde haue knowynge of ghost­ly thynges for to haue firste knowynge of itself / For it [Page] maye not haue knowing of a kynde aboue itself but yf it haue knowynge of itself / And that is whan the soule is soo gadred in to itself / & departed fro beholdyng of al erthly thynges & fro the vse of bodily wyttes that it felyth itself as it is in y ^• owne kynde wythoute a body / Then̄e yf thou coueyte for to knowe & see thy soule what it is· thou shalt not torne thy thoughte with ymagynacōn in to thy body for to seke it & fele it as it were hydde wythin thyn herte. as thy herte is hydde & holden within thy body / If thou seke soo thou shalt neuer fynde it in itself / The more thou secheste for to fynde & fele it as y ^• woldest fele a bodily thyng. the ferd thou art therfro / For thy soule is noo body but a lyfe vnseable. not hydde & holdē with in thy body as a lesse thynge is hydde & holden wythin a more but it is holdynge & quknyng thy body moche more than thy body is in myghte & in vertue / Thenne yf thou wolt fynde it wythdraw thi thoughte fro all bodily thynge outwarde & fro mynde of thyn owne body. also fro all thy fyue wyttes asmoche as thou maye. and thinke on the kynde of a resonable soule ghostly as thou woldest thynke for to know ony vertue as sothfastnes or mekenes or ony other wertue / Right soo thinke that a soule is a lyfe vndedely & vnseably / and hath mighte in itselfe for to see & knowe the souereyn sothfastnes· & for to loue the souereyne goodnes that is god / whan thou seest this thenne felest thou somwhat of thyself / Seke thyself in none other place / but the more fully & the more clerly that y ^u maye thinke of y ^e kynde & the worthynes of a resonable soule what it is. & what is the kyndly werking of it the better seest y ^u thiselfe / It is ful harde for a soule that is rude & moche in the flessh̄ for to haue syght & knowyng of it or of an angell or of god It falleth anone in to ymagynacōn of bodily shappe· & it weneth therby for to haue the sighte of it selfe. and soo of god and soo of ghostly thynges / And that maye not be / For alle ghostly thynges are seen and knowen by vnderstondynge [Page] of the soule not by ymagynacyon / Ryght as a soule seeth by vndstondyng that the vertu of rightwysnes is for to yeue to euery thynge that it oweth to haue / right soo & on suche a maner maye the soule see itself by vnderstondyng / Neuertheles I saye not that thy soule shall reste stylle in this knowinge / but it shall by this seke hyer knowynge aboue itselfe & that is the kynde of god / For the soule is but a myrrour in the whiche y ^u shalt see god ghostly / And therfore thou shalt fyrste fynde thi myrrour and kepe it bryghte & clene fro flesshly fylthe & worldly vanytee / and holde it wel vp fro the erthe that thou myȝt see it & our lorde therin also / For to this ende traueylen all chosen soules in this lyfe in her meaning & in her entent. though they haue not specyally the felynge of this. And therfore it is said before that many soules begin̄yng & profityng haue many grete feruours & moche swete deuociō and as it semith brē nynge all in loue. & yet haue they not perfytly loue ne ghostly knowynge of god / For wyte thou well fele a soule neuer so moche feruour / somoche that hym thikith that the body may not bere it. or though he melte all in to wepynge. aslonge as his thynkyng & his beholdyng of god is moost. or all in ymagynacōn & not in vndstondyng. he come not yet to perfyte lo­ue ne to contēplacion / For thou shalt vnderstōde that the lou [...] of god is on thre maner wyse / Al are good. but echone is be [...]ter than other / The fyrste comyth on̄ly thruh̄ fayth wythout gracyous ymagynacōn or ghostly knowynge of god / Thi [...] loue is in the leest soule that is refourmed in faith in the lo [...]est degree of charyte / And it is good: for it sufficeth to saluacion / The secōde loue is that a soule felyth thrugh fayth & ymagynacōn of Ihū in his manhede. This loue is better than the fyrste whan the ymaginacyon is styred by grace? for why the ghostly eye is opened in beholdinge of our lordes manhede / The thyrde loue that the soule feleth thrugh ghostly syght of the godhede in the manhede as it maye be seen here / that is [Page] beste and mooste worthy / and that is perfyte loue· this loue a soule felyth not vnto it be refourmed in felynge / Soules be­gyn̄ynge & profityng hath not this loue. for they can not thinke on Ihū ne loue hym goodly but as it were al manly & flesshly after the condicions & lyknes of man / and vpon that re­warde they shape all her worchynge in her thoughtes & in her affeccōns / They drede hym as a man & worshyp hym and loue hym pryncypally in manly ymagynacōn and goo noo ferder / As thus: If they haue done amysse & trespased ayenst god they thynke then̄e that god is wrothe with hem as a mā sholde yf they had trespassed ayēst hym / and therfore they falle down as it were to the fete of our lorde wyth sorowe of herte & cryen mercy / And whan they done thꝰ they haue a good truste that our lorde of his mercy woll foryeue hem her trespasse / This maner of doynge is right gode / but it is not ghostly as it myghte be / Also whan they woll worshyp god they presēt hem in her thoughte as they were before our lordes face in a bodily lyckenes. & ymagyn a wondfull lyh̄yte there our lorde Ihū is / and thenne they reuerence him & worshyp hym & drede hym / & fully put hem in his mercy for to doo with hem what he woll / Also whā they woll loue god they beholde him worshyp hym and drede hym as a man. not yet as god in man eyther in his passyon or in some other thynge of his manhede and in that beholdynge they fele her hertes moche stired to y ^e loue of god / This manere of worchynge is good and gracyous / but it is moche lesse and lower than is the worching of vnderstondynge / That is whan the soule gracyously behol­deth god in man / For in oure lorde Ihesu are two kyndes. the manhede. and the godhede / Thenne ryght as the godhede is more souereyne and more worthy thanne is the manhede / Rygh soo the ghostly beholdynge of the godhede in Ihesu man is more worthyer. and more ghostlyer. and more me­defull thanne beholdynge of the manhede alone / whether [Page] he beholde the manhede as dedly or as glorifyed / 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 o [...] deuocōn that the soule feleth by ymagynacōn on̄ly of the mā hede shewe it neuer somoche outwarde / For in rewarde o [...] y ^• this is but māly / for our lorde sheweth hym not in ymagynacōn 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 thīke of the godhede ghostly that they sholde not erre in her deuocōn· but that they sholde be comfor­ted & strengthed thrugh some maner Inwarde beholdynge of Ihū for to forsake syn̄e & the loue of the worlde. therfore oure lorde Ihū tempreth his vnseable lighte of his godhede and cl [...]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 ne [...] for loue of Ihesu / And this is the shadowyng of our lorde Iesu ouer a chosen soule. in the whiche shadowyng the soule i [...] kepte fro bren̄ynge 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 / Sp̄sante faciē nostra [...] xp̄s dn̄s sub vmbra eius viuemus int gentes / Our lorde cryst before our face as a spirite vnder his shadowe we shall lyue a mōge folke / That is our lorde Ihū 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 [Page] 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 Ihū and departe god fro man. but thou shalt in Ihū man beholde drede. wō 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. Joh̄. x. whan he sayd thus / Noli me tange­re non dū enim ascendi ad patrem meū / Towche me not I am not yet styed vp to my fader / That is to saye: Mary magdalene loued well our lorde Ihū 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 then̄e / & therfore she suffred al her affeccōn & al her thought falle in hym as he was in fourme of man / And our lorde blamed her not then̄e 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 then̄e 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 mā that thou seest wyth thy flesshly eye on̄ 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 māly / 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: [Page] 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 contēplacion 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 ymagynacōn wyth manly affeccōn vnto mor̄ 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 cōfor­table 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 vnderstō ­dynge & loue. and lityll in ymagynacōn / But thise felynges are felte in the myghtes of the body in ymaginacōn / & therfore they are not ghostly felynges / But whā they are best & mooste true. yet are they but outwarde tokēs of the Iuly grace that is felte in the myghtes of the soule / This may be openly preued by holy wrytt sayeng thus / Apparuerūt aplis disꝑtite [...] taqm̄ ignis. sedit (que) supra singlos eo (rum) sp̄s scūs / The ho [...]ly ghost appered to thapostles in the daye of pentecost in y ^• li [...]kenes of bren̄ynge tonges & enflāmed 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 bren̄ing that was felt bodily. but he was vnseable felt in the myghtes of her soules / for he lyghtned her reason / & kyndeled her affeccōn thrugh his blessed precense soo clere [...]i & soo bren̄yngly that they had sodeynly the ghostly knowyng of sothfastnes & the perfeccōn of loue as our lorde behyght hē sayenge thus / Sp̄s scūs docebit vos oēm veritatē / That is. Io [...]. y ^e holy ghost shal teche you al sothfastnes / then̄e was y ^e fyre & y ^t bren̄yg nought elles but a bodily token outwarde shewed in [Page] 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 cōforte & 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 is not good to hem to reste in suche felinges outwarde / but in as moche as they helpe the soule to more loue· & to more stablynesse of thoughte in god / For some maye be true & some maye be feyned as I haue sayd before /

¶How this maner of spekynge of refourmynge in felynge of a soule shal be take And on what wyse it is reformed and how it is foūde in saynt poules wordes / Caplm xxxi.

NOw I haue sayd to the a lityll of refourmynge in fay­the. and also I haue towched to the a lityll of the forth-goynge fro that refourmyng to the hygher refourmyng that is in felynge. Not in that entent that I wolde bi thise wordes sette goddis worchynge vnd a lawe of my spekinge. As for to saye thus worcheth god in a soule & none other wise / Nay I meane not so. But I saye after my symple felinge that oure lorde worcheth thꝰ in some creatures as I hope / And I ho­pe wel that he worcheth other wyse also that passyth my witte & my felynge / Neuertheles whether he worche thus or other wyse by sūdry meanes in lenger tyme or shorter tyme / wyth moche traueyle or lityll traueyle / yf all come to one ende. that is to the perfite loue of hym / then̄e it is good ynough / For yf he wolle yeue one soule on one daye the full grace of contemplacōn & wythout ony traueyle as he well maye / as good is y ^• to that soule as yf he had be examyned pynyd mortifyed and purifyed twenty wynter / And therfore vpon this maner wyse take in my sayenge as I haue sayd. & namly as I thynke to saye / For now by the grace of our lorde Ihesu shall I speke a [Page] lityll as me thynketh more openly of refourmyng in felyng what it is and how it is made. and whiche are ghostly felyn­ges that a soule receyueth / Neuertheles fyrste that I take not this maner of spekynge of refourmyng of a soule in felynge as feynyng or fantasye / therfore I shall groūde it in saynt poullis wordes where he sayth thus / Nolite cōformari huic sclosed reformamini in nouitate sensus vestri / That is: ye that are thrugh grace refourmed in fayth conforme you not hens­forwarde to the maners of the worlde in pride in couetyse & in other syn̄es. but be ye refourmed in newehede of felynge / Loo here thou maye see that saynt poul spekyth of refourmynge in felynge / And what that newe felynge is. he expowneth in a nother place thꝰ / Vt impleamini in agniciōe volūtatis eiꝰ in om̄i intellectu et sapīa spūali / That is: we praye god that ye maye be fulfylled in knowinge of goddis wyll in all vndstondynge and in all maner ghostly wysdom / This is refourmynge in felynge / For thou shalt vnderstonde that the soule hath ii. maner of felinges One without of y ^e fyue bodili wittes. a nother wythin of y ^e ghostly wyttes the whiche are pro­perly the myghtes of the soule / Mynde reason & wylle / whan thyse myghtes are thrugh grace fulfylled in all vnderstondynge of the wyll of god & ghostly wysdom then̄e hath the soule newe gracyous felynges / That this is soth he sheweth in a nother place thus / Renouamini sp̄u mentis vestre et induite nouū hoīem q scdm deū creatus est in iusticia: scītate & vitate Be ye renued in spiryte of your soule / That is: ye shall be refourmed not in bodily felynge ne in ymaginacion but in the ouer partye of your reason / And clothe you in a newe man y ^t is shapen after god in rightwysnes holinesse & sothfastnesse That is: your reason y ^t is properli the ymage of god thrugh grace of the holy ghoste shall be clothed in a newe lyghte of sothfastnesse / holynes. & ryghtwysnes / And thenne it is reformed in felynge / For whan the soule hath perfyte knowynge [Page] of god thenne it is refourmed / Thus sayth saynt poul / Ex­poliantes veterē hominē cū actibus suis induite nouū qui re nouatur in agnicōne dei scdm ymaginē eiꝰ qui creauit eum / Spoyle yourself of the olde man with all his dedes That is caste fro you the loue of the worlde with all worldly maners And clothe you in a newe man: Col. 3. That is: ye shall be renewed in the knowynge of god after the lycknes of hym that made you / By thyse wordes thou maye vndstonde that saynt poul wolde haue men̄es soules refourmed in perfyte knowyng of god. for that is the newe felynge that he spekyth of generally And therfore vpō his wordes I shall saye more opēly of this reformyng as god yeueth me grace / For there is two maner knowyng of god / One is had pryncipally in ymagynacyon. & lityll in vndstondyng / This knowinge is in chosen soules begyn̄yng & prouffitynge in grace that knowen god. & louen hym all manly. not ghostly wyth manly affeccōns & wyth bodily lyknes as I haue before sayd / This knowynge is good. and it is lykned to mylke by the whiche they are tendly nou­ryshed as childn vntyl they ben able for to come to the faders borde and take of his honde hole brede. A nother knowyng is pryncypally feled in vnderstondyng & lityll in ymagynacōn / For the vnderstondyng is lady & the ymagynacōn is a may­den seruynge to the vndstondyng whan nede is / [...]rnowyng is hole brede mete for perfyte soules / and it is refourmynge in felynge /

¶How god openeth the In̄er eye of the soule to see him not all at ones but by dyuerse tymes / And of thre maner of refo­urmyng of a soule by ensample / Caplm xxxii.

A Soule that is called fro the loue of world & after that is righted and assayed. mortifyed & purifyed as I haue before sayd: our lorde Ihesu of his mercyfull goodnes refourmyth it in felynge whan he wouchyth saaf / He openeth the Inner eye of the soule whan he lyghtneth the reason thrugh [Page] towchynge and shinynge of his blessyd lyghte for to see hym and knowe hym. not all fully attones / but lityll & lityll by dyuers tymes as the sowle maye suffre hym / He seeth hym not what he is. for that maye noo creature doo in heuen ne in er­the / Nor he seeth hym not as he is / for that syght is on̄ly in y ^• blysse of heuen / But he seeth hym. that he is an vnchanble beinge: a souereyne myght: souereyne sothfastnes: souereyne goodnes: a blessed lyf: an endles blysse / This seeth the soule and moche more that comyth wyth al not blyndly & nakydly and vnsauourly as dooth a clerke that seeth hym by his clergye on̄ ly thrugh myght of his naked reason / but he seeth him in vnderstondynge that is comforted & lyghted by the yefte of y ^e holy ghoste wyth a wonderfull reuerence & a preuy bren̄nyng loue. and with ghostly sauour & heuenly delyte more clerly & more fully than it maye be wryten or sayd / This syghte though it be but shortly & lityll is soo worthy & soo mighty that it draweth & rauyssheth all the affeccōn of the soule fro beholdyng and the mynde of all erthly thynge therto for to reste therin e­uermore yf it myghte / And of this manere of syghte & knowynge the soule groundeth all his worchynge inwarde in al the affeccōns / For thenne it dredeth god in man as sothfastnesse wondreth hym as myghte / loueth hym as goodnes / This [...] ighte and this goodnes and this knowynge of Ihesu wyth y ^• blessed loue that comyth out of it. may be called refourmyng of a soule in felynge. and in fayth that I speke of.

It is in fayth / For it is derke yet as in rewarde of that full knowynge of Ihesu wyth the blessed loue that comyth oute of it that shall be in heuen / For thenne shall we see hym not oonly that he is. but as he is / As saynt Ioh̄n sayth / p̄. [...].iiii Tunc vi­debimus eum sicut est / That is: Thenne shall we see him as he is / Neuertheles it is in felynge also as in rewarde of that blynde knowynge that a soule hath stondynge oonly in fay­the / For this sowle knowyth somwhat of the very kynde of [Page] Ihesu god thrugh his gracyous syghte / but that other know­yth not. but oonly trowith it is soth / Neuertheles that thou y ^e better may conceyue what I meane I shall shewe thyse thre manere refourmynge of a soule by ensample of thre men stō dyng in the lyght of the son̄e / Of the whiche thre one is blynde· a nother may see but he hath his eyen stopped / the thyrde lokyth forth full syghte / The blynde man hath noo maner knowynge that he is in the son̄e / but he trowyth it yf a true man telle hym / And he betokeneth a soule that is on̄ly refourmed in fayth y ^t trowyth in god as holy chyrche techeth & wote not what / This suffyceth as for saluacyon / That other man seeth a lyght of the son̄e· but he seeth it not clerly what it is for the lydde of is eye letteth hym that he maye not see / But he seeth thrugh the lydde of his eye a glymerynge of grete lyghte And he betokenyth a soule that is refourmed in fayth & in felyng: and soo is he contēplatyfe / for he seeth somwhat of the godhede of Ihū thrugh grace / Not clerly ne fully. for the lydde that is his bodily kynde is yet a walle bytwixe his kynde and y ^e kynde of Ihū god & lettyth hym fro the clere syghte / But he seeth thrugh this walle after that grace towchyth hym more or lesse that Ihū is god. & that Ihū is souereyne goodnes & so­uereyne beynge. & a blessed lyfe / and all that other goodnes comyth of hym / Thus seeth the soule by grace notayenstōdyng the bodily kynde. and the more clene & subtyll that the soule is made. and the more it is departed fro flesshlyhede the sharper sighte it hath & the myghtyer loue of y ^e godhede of Ihū / This syghte is soo myghty that though none other man lyuynge wolde trowe in Ihū ne loue hym he wolde neuer trowe y ^e lesse ne loue hym the lesse: for he seeth it sothfastly that he may not vntrowe it / The thyrde mā y ^t hath full syghte of the son̄e he trowyth it not / for he seeth it fully / And he betokeneth a full blessid soule that wythout ony walle of body or of syn̄e seeth opēly the face of Ihū in the blysse of heuē / There is no [Page] fayth / and therfore he is fully refourmed in felyng / There is noo state aboue the seconde refourmynge that a soule may come to here in this lyfe. for this is the state of perfeccyon & the waye to heuēwarde. Neuertheles al the soules that are in this state are not all lyke ferforth. For some hath it lityll shortly & seildom. & some lēger clerer & oftiner: and some hath it best clerest & lengest after the aboūdinge of grace / & yet all thyse haue the yefte of contēplacōn / For the soule hath not perfyte syght of Ihū all at ones / but firste a lityll & a lytyll / and after that it profyteth & comyth to more felynge / And aslonge as it is in this life it maye waxe more in knowyng & in this loue of Iesu / and sothly I wote not what were more leyf to suche a soule that hath felte a lytill of it than vtterly all other thynges lefte & sette at nought. Tent on̄ly therto for to haue clerer sighte & clenner loue of Ihū in whom is all the blessed trynyte. This maner knowyng of Ihū as I vndstonde is the openinge of heuen to the eye of a clene soule of the whiche holy mē speke of in her writyng / Not as some wene that the openynge of heuen is as yf a soule myghte see bi ymagynacōn thru [...] the skyes aboue the fyrmament how our lorde Ihū sytteth in his mageste in a bodily lighte as moche as an hūdreth son̄es Naye it is not soo. ne though he see neuer soo hyghe on y ^• ma­ner sothly he seeth not the ghostly heuen / The hygher he sty­eth aboue the son̄e for to see Ihū god soo by suche ymagynacōn. the lower he falleth bineth the son̄e. Neuertheles this maner syghte is sufferable to symple soules that can noo better seche him that is vnseable /

¶How Ihū is heuen to the soule. and why he is called fyre / Caplm xxxiii.

WHat is heuen to a resonable soule / Sothly noughteel­les but Ihesu god / For yf that be heuen oonly that is aboue al thyng / then̄e is god on̄ly heuē toman̄es soule for he is on̄ly aboue y ^e kynde of a soule / then̄e yf a soule may [Page] thorugh grace haue knowynge of that blessed kynde of Ihū ▪ sothly he seeth heuen for he seeth god / Therfore there are many men that erren in vndstondynge of some wordes that are sayd of god / for they vnderstonde hem not ghostly / Holy wry­tynge sayth that a soule that wol fynde god shall lyft vpwarde the Inner eye & seke god aboue itselfe / Thenne some men that wolde doo after this sayenge vnderstonde this worde aboue hemself as for hygher settynge in stede & worthynes of place as one elemente or planete is aboue a nother in settynge & worthines of a bodily place / But it is not soo ghostly. For a soule is aboue all bodily thynge: not by settynge of stede: but by subtyltee & worthynes of kynde / Right soo on the selfe wise god is aboue all bodily & ghostly creatures not by settynge of stede but thrugh subtyltee & worthynes of his vnchangable blessyd kynde And therfore he y ^t wol wisely seche god & fynde hym he shall not ren̄e out wyth his thoughte as he wolde clyme aboue the son̄e & parte the fyrmament and ymagin y ^e mageste as it were of an hundred sonnes / he shall rather drawe downe the sonne & all the fyrmament & forgete it. and caste it beneth hym there he is. & sett al this & all bodily thinge also at noughte / and thynke then̄e yf he can ghostly both of hymself & of god also / And yf he doo thus: then̄e seeth the soule aboue itself / then̄e seeth it in to heuen. Vpō this self maner shal this worde wythin be vnderstonde / It is comynly sayd that a sowle shall see our lorde wythin all thynge & wythin itselfe / Soth it is that our lorde is wythin al creatures. 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 [Page] 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 Ihū 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 Ioh̄n. Deꝰ lux est / That is. God is lyghte / This lyght shall not be vnderstonde as for bodily lighte but it is vnderstō de thus / God is lyghte. That is. God is trouth and sothfast­nesse / for sothfastnes is ghostly lyghte / Then̄e 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 / Dn̄e in lumine tuo videbimꝰ lumen / Lorde we shall see thy lyght by thy lighte / That is: we shall see the tha [...] 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 bren̄eth 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 [...]a [...]our [Page] 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 Ihū / then̄e 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 then̄e the soule somwhat feleth in vnderstondinge of that thynge that it had before in naked trowynge. and that is the begyn̄ynge of contemplacōn / of the whiche saynt poul sayth thus / Non contē ­planti (bus) nobis que vident sed que nō videntur Quia que vi­dentur tēporalia sūt. S. cor iiii▪ que autē non videntur etna sunt / That is: Our contemplacōn is not in thynges that are seen. but it is in thynges vnseable / For thynges that are seē 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 Ihū is fully the blysse of a resonable soule & endles lyfe Thus saith our lord / Hec est autē vita eterna vt cognoscātte verum deū et quem misisti ih̄m xp̄m / [...]. vii. 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 Ihū 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 [Page] 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 ^• 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 o [...] what maner that is I shall telle the more openly / Holy wry­ters sayē and soth it is that there is two maner of ghostly [...] ue / One is called fourmed. a nother is called vnfourmed / Loue vnformed is god hymself the thirde persone in the [...]nyte. that is the holy ghost / He is loue vnfourmed and [...] as saynt Ioh̄n sayth / Deus dileccō 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 th [...] 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 [Page]that is the holy ghost / He is the yeuer and the yeft. and maketh vs thenne by that yefte for to knowe and loue hym / [...]o this is the loue that I spake of that thou sholdest on̄ly 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 Ihū / And therfor̄ sholde we fully desyre and aske of Ihū on̄ly 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 Ioh̄n / [...]os diligamꝰ deū qm̄ ip̄e prior delixit nos / That is: p̄. Ioh̄. Loue we god now for he fyrste loued vs / He loued vs moche whan he made vs to his liknes▪ but he loued vs more whan he bouȝte vs with his precyous blode thrugh wylful takinge of dethe in his mā 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 boūde than for ony other loue that euer shewed he for vs. eyther in our makynge or in our ayēbyenge / 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 [Page] 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 an [...] the full sauynge of a soule by foryeuenesse of synnes is apr [...] pred to the thyrde persone that is the holy ghoste / For therin sheweth Ihesu mooste loue vnto man̄es soule / And for th [...] thynge shall he be mooste loued of vs ayen / His makynge i [...] comen to vs and to all vnresonable creatures / For as he made vs of noughte. soo made he hem / And therfore is this we [...] ke greteste of myghte. but not mooste of loue / Also the bye [...]ge is comen to vs and to all resonable soules / as to Iewes [...] [...]arracyns and to fals crysten men / For he deyed for al soule [...] ylyke / and bought hem. yf thei woll haue the perfyte loue [...] it / And also it suffyceth for the bienge of all though it be so [...] 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 [Page] 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▪ and all that longeth to godenes / This loue loueth vs or that we loue hym. for it clēseth vs fyrst of our synnes: and makyth vs for to loue hym. & makyth our wyll stronge for to ayenstonde all syn̄es: and styreth vs for to assaye ourself thrugh dyuers exercyse both bodily & ghostly in al vertues / It stireth vs also for to forsake the syn̄e and flesshly affeccōns and worldly dredes / It kepeth vs fro malycyous temptacōns of the fende· and dryueth vs oute fro besynes & vanyte of the worlde: and fro conuersacōn 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 on̄ly dooth he thus: but after this loue dooth more. for he openeth the eye of the soule. and shewith to the soule y ^• syghte of Ihū 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 then̄e begyn̄eth the soule for to knowe him ghostly & bren̄yngly for to loue hym / Then̄e seeth the soule somwhat of the kinde of the blessed godhede of Ihū how that he is all and that he worcheth all. & that al gode dedes y ^t are done & gode thouȝtes are on̄ ly of him for he is al souerein myȝt & al souerein sothfastnes & al souereyne godenes / And therfor̄ euery gode dede is done of hym & by him. & he shal on̄ly haue y ^e worship & the thāke for al good dedes and noo thynge but he / For though wretched mē stele his worshypp here for a whyle / Neuerthelesse att the laste ende shall sothfastnesse shewe well that Ihesu dyde alle▪ and man dyde ryght noughte of hym sefe / And thenne [Page] 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 Ihū 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 clene & true soft & easy. and torneth hym all in to loue & in to likynge / And on what maner wyse he dooth that. I shall telle the a lityll after­warde / This loue drawyth the soule fro vayne beholdynge of worldly thynges in to contēplacyon of ghostly creatures & of goddis pryuitees / fro flesshlihede in to ghostlynes / fro erthly felynge in to heuenly sauour:

¶How that some soule loueth Ihū by bodily feruours & by her owne manly affeccōns that ben styred by grace & by [...] And how some louen Ihū more restfully bi ghostly affecc [...]ōs oonly styred Inwarde thrugh specyall grace of the holy ghost▪ Caplm xxxv.

THenne maye I saye that he that moost hath of this lo [...] here in this lyfe moost pleseth god. and moost clere [...] shal haue of hym / and moost fully loue hym in the [...] of heuen / for he hath the most yeft of loue here in erth / The loue may not be had by a man̄es owne traueyle as some [...] / It is freely had of the gracyous yefte of Ihū after moch [...] bodily & ghostly traueyle goyng before / For there are some [...] uers of god that makē hemself to loue god as it were by her owne myght / for they streyne hemself thrugh grete vyolence and panten soo strongly that they brast in to bodily feruours as they wolde drawe donwe god fro heuen to hem / And they sayen in her hertes & wyth her mouthe / A lorde I loue the and I wolde loue the: I wolde for thy loue suffre deth / And in this maner of worchynge they fele grete feruour and moche gra­ce [Page] / And soth it is me thynketh this worchynge is gode & medfull yf it be well tempred wyth mekenes & wyth discrecyon / But neuertheles thyse men loue not ne haue not the yefte of loue on that maner as I speke of: ne they aske it not soo / For a soule that hath the yeft of loue thrugh gracyous beholdynge of Ihesu as I meane. or elles yf he haue it not yet: but wolde haue it. he is not besy for to strayne hymselfe ouer his myghte as it were by bodyly strengthe for to haue it by bodyly feruours: and soo for to fele the loue of god. but hym thynkyth that he is right noughte▪ & that he can doo right noughte of hymself. but as it were a dede thyng on̄ly hangyng & borne vp by the mercy of god / He seeth well that Ihū is all & dooth all. and therfore asketh he noughte elles but the yefte of loue For sythen that the soule seeth that his owne loue is noughte. therfore it wolde haue his loue for that is ynough / Therfore prayeth he and that desireth he that the loue of god wolde towche hym wyth his blessed lyght that he myghte see a lytyll of hym by his gracyous presence: for thenne sholde he lo­ue hym / And soo by this waye comyth the yefte of loue that is god in to a soule / The more that a soule noughtith itselfe thrugh grace by syght of this sothfastnes some tyme wythoute ony feruour outward shewed. and the lesse that it thinkith that it loueth or seeth god. the nerer it nygheth for to percey­ue the yefte of the blessed loue / For thenne is loue mayster & worcheth in the sowle: and maketh it forgete itselfe. and for to see and beholde on̄ly how loue dooth / And then̄e is the soule more suffrynge than doyng. and that is clene loue / Thꝰ saint poul meaned whan he sayd thus / Quicū (que) sp̄u dei agunt hii filii dei sūt / All thise that are wrought wyth the spiryte of god are goddis sones. Ro· viii y ^• is soules y ^• are made so meke & so buxom̄ to god y ^t they werke not of hemself. but suffre y ^e holy goost stire hem and worche hem in the felynges of loue wyth a swete corde to his styrynges / Thyse arne specyally goddis [Page] sones moost lyke vnto hym / Other soules that can not loue thus but traueylen hemself by her owne afflyccōns and styre hemself thrugh her owne thynkynge of god & bodily exercyse for to drawe oute of hemself by maystry the felynge of loue by feruours & other bodily sygnes loue not ghostly / They [...] ne well & medefully yf so that they woll knowe mekely that her werchyng is not the kyndely gracyous felyng of loue. but it is manly doynge by a soule at the biddynge of reason / And neuertheles thrugh the godenes of god by cause that the soule dooth that in it is. thise manly affeccōns of the soule stired [...] to god by mannes werchynge are torned in to ghostly affe [...] cōns. and are medefull as yf they had be done ghostly in y ^e f [...]ste begynnyng / And this is a grete curtesye of our lorde shew­ed to meke soules that torneth all thyse manly affeccyons of kindly loue in to the affeccōn and in to the mede of his owne loue: as yf he had wroughte hem all fully by hymself / And [...] thise manly affeccōns soo torned may be called affeccōns [...] ghostly loue thrugh purchase not thrugh kyndly bryngyng fourth of the holy ghost / I saye not that a soule may worche [...] che manly affeccōns on̄ly of itself without grace / for [...] well that saynt poul sayth that we maye right noughte [...] ne thynke that good is of ourself wythout grace / Non [...] sumꝰ sufficiētes cogitare aliquid ex nobis quasi ex nobis. [...] sufficiēcia nr̄a ex deo ē / That is. we that loue god wene [...] that we suffyse for to loue or for to thynke good of ourself [...] oonly / but our suffisynge is of god / For god worcheth in [...] bothe good werke and good wyll as saynt poul saith / Deꝰ [...] qui operat in nobis et velle & ꝑficere ꝓ bona volūtate / That is: It is god that worcheth in vs good wyll and fulfyllynge of good wyll / But I saye that suche affeccōns are good ma­de by the wyll & meane of a soule after the generall grace that he yeueth to all chosyn soules / not of specyall grace made go­ostly by towchynge of his gracyous presence as he worcheth [Page] in his perfyte louers as I sayd before / for in vnperfite louers loue worcheth ferly by the affecciōs of mā. but inꝑfyte louers loue werchyth nerely by her owne ghostly affeccions: & sleeth in a soule for the tyme all other affeccōns bothe flesshly kyndly & manly. and y ^• is properly the werchynge of loue by hym selfe / Thus loue maye be had in a lytyll in party here in a clene soule thrugh the ghostly syghte of Ihū. but in the blysse of heuen it is fulfylled by clere syghte in his godhede / For there shall none affeccōn be feled in a soule but godly & ghostly /

¶That the yefte of loue amonge all other yeftes of Ihū is worthiest & moost profitable / And how Ihū dooth all that is well done in his louers on̄ly for loue / And how loue makyth the vsynge of all vertues and all gode dedes lyghte and easy / Caplm xxxvi.

ASke thou thenne of god noo thyng but this yeft of loue that is the holy ghoste / For amonge all the yeftes y ^t our lorde yeueth there is none soo good ne soo profytable. so worthy ne so excellent as this is / For there is no yefte of god that is bothe the yeuer & the yefte but this yefte of loue / And therfore it is the best & the worthyest / The yefte of prophecie the yeftes of myracles worchyng. the yefte of the grete knowynge & coūseylyng. and the yefte of grete fastynge or of grete penaunce doinge: or ony other suche are grete yeftes of the holy ghost. but they are not the holy ghost / For a reproued soule & a dāpnable myghte haue all thise yeftes as hath a chosē soule / And therfore al thyse maner yeftes are not gretly for to desyre ne moche for to charge / But the yefte of loue is the holy ghost god hymself. and hym maye noo soule haue & be dampned wyth all / For that yefte saueth it on̄ly fro dampnacōn: & makyth it goddis sone perceyuer of heuenly herytage / And y ^• loue as I haue before sayd is not the affeccōn of loue that is formed in a soule: but it is y ^• holy ghoste hymself that is loue vnfourmed that saueth a sowle / For he yeueth hymselfe to a [Page] soule fyrst or the soule louith hym / and he fourmeth the affeccyon in the soule: and maketh the soule for to loue hym on̄li for hymself / And not on̄ly that: but also bi this yefte the soule loueth itself & all his euēcrysten as itself on̄ly for god / And this is the yefte of loue that makyth shedynge atwyx chosen soules & reproued / And this yefte makyth full pees atwyxe god & a soule. and oonyth all blessed creatures holy in god for it makith Ihū for to loue vs and vs him also: and euery eche of vs for to loue other in hym / Coueyte this yefte of loue pryncypally as I haue sayd / For yf he woll of his grace yeue it the on that maner wise it shall open & lyghtē the reason of thy soule for to see sothfastnes that is god & ghostly thynges / And it shall styre thyn affeccōn hooly for to see sothfastnes that is god & ghostly thynges / And it shall styre thyn affecion holy & fully for to loue hym / And it shall worche in thy soule oonly as he woll. and thou shalt beholde Ihū reuerently with softnes of loue and see how he doth / Thus byddeth he by his prophete that we shold doo saienge thus / Vacate & vide [...]e [...] ego sū deus / Cease ye and seeth that I am god / That is: ye y ^t are refourmed in felynge and haue your In̄er eye opened in to syghte of ghostly thynges cease ye some tyme of outwarde worching and see y ^t I am god / That is: See on̄ly how I Ihesu god & man doo / Beholde ye me for I do all / I am loue: and for loue I doo al that I doo: and ye doo nought / And that thys is sooth I shall shewe you / For there is noo good dede doon by you: ne good thought felte in you: but yf it be done thrugh me / That is. Thrugh mighte and wysdome. and loue myghtely: wyttely and louely / Elles it is noo good dede / But now is it soth that I Ihū am bothe myghte and wysdom and blessed loue and ye noughte: for I am god / Thenne mowe ye well see that I doo alle your good dedes / And all good thoug­htes: and alle your good loues in you: and ye doo ryght noughte / And yet neuerthelesse ben alle thyse goode dedes called [Page] yours / Not for ye worche hem pryncypally. but for I yeue hē to you for loue that I haue to you / And therfor̄ sythē I y ^t am Ihū. and for loue dooth al this. cease then̄e ye of the beholdynge of yourself: and sette yourself at nought & loke on me. and see that I am god. for I doo al this / This is somwhat of the meanynge of the veers of dauyd before sayd / See then̄e and beholde what loue worcheth in a chosen soule that he refour­meth in felynge to his lyknes whan the reason is lyghtned a lytyll to the ghostly knowynge of Ihū. and to the felynge of his loue / Then̄e bryngeth loue in to the soule the full hede of vertues. and torneth hem al in to softnes & in to likynge as it were wythout worchynge of the soule: for the soule stryueth not moche for the getynge of hem as it dyde before. but it hathe hem easely & felyth hem restfulfully on̄ly thrugh the yefte of loue that is the holy ghost / And that is a well grete cōfort and gladnes vnspekable whan it felyth sodenly and wote neuer how the vertue of mekenes & pacience sobertee & sadnesse chastyte & clennes louered to his euencrysten. and all other vertues the whiche were to hym somtyme traueylous paynfull and harde for to kepe are now torned in to foftnes & likynge and in to wondfull lightnes: soo ferforth that hym thynkith noo maystry ne no hardnes for to kepe euery vertue. but it is moost lykynge to hym for to kepe it: & all this makyth loue / Other men that stonden in the comoetee of charyte & are not yet so ferforth in grace. but worche vnder the byddyng of rea­son they stryuen & fyghten all daye ayenst syn̄es for the getynge of vertues: and sometyme they bē aboue and somtyme byneth as wrastleers are / Thyse men done ful well / They haue vertues in reason & wyll. not in sauour ne in loue: for they fy­ighten wyth hemself as it were by her owne myghte for hē / and therfore may they not haue full rest ne fully the hyer hō ­de / Neuertheles they shall haue moche mede: but they are not yet meke ynough / They haue not yet putt hēself all fully in [Page] goddis honde: for they see him not yet / But a soule that hath ghostly syghte of Ihū taketh noo grete kepe of stryuynge for vertues for that tyme / He is not besy abowte hem specially but he setteth all his besynes for to kepe that syghte & that be­holdyng of Ihū that it hath for to holde the minde stably therto: and bynde the loue on̄ly to it y ^t it fall not therfro: & forgete al other thynges asmoche as it maye / And whā it dooth thus then̄e is Ihū sothfastly mayster ayen all syn̄es: & bishado wyth it wyth his blessed presence and getith it all vertues / And the soule is soo comforted & soo borne vp wyth the softe felyng of loue that it hath of the syghte of Ihū that it feleth noo grete disease outwarde / And thus sleeth loue generally alle syn̄es in a soule: & reformeth it in the newe felynges of vertues /

¶How loue thrugh gracyous beholding of Ihū sleeth all [...] rynges of pryde: & maketh the sowle for to lese sauour & delyte in all erthly worshyp / Caplm xxxvii.

NEuertheles how loue sleeth syn̄es and refourmeth vertues in a soule more specyally shall I saye. and fyrste of pryde & of mekenes that it contrary vertue therto / Thou sha [...] vnderstonde that there is two maner of mekenes / One is ha [...] by worchynge of reason / A nother is felte of the specyall yefte of loue / Bothe are of loue: but that one loue worcheth by reason of the soule. but that other he worcheth by hymselfe The fyrste is vnperfyte: that other is perfyte / The fyrste me­kenes that a man feleth of beholdynge of his ownes synnes and of his owne wretchydnes thrugh the whiche beholdyng he thynketh hymselfe vnworthy for to haue ony yefte of grace or ony mede of god / But hym thynketh it ynough that he wolde of his grete mercy graunte hym foryeuenesse of his synnes / And also he thynketh hym by cause of his owne syn­nes that he is woors than the mooste synner that lyueth / and that euery man dooth better thanne he / And so by suche beholdynge thresteth he hym selfe downe in his thoughte [Page] vnder all men / And he is besie for to ayenstonde the stirynges of pryde asmoche as he maye bothe bodily pride & ghostly: and dispiseth hymself soo that he assenteth not to the felinges of pryde / And yf his herte be taken somtyme with it that it be defoyled wyth vayn Ioye of worshyp or of cūnynge or of praysynge or of ony other thinge / as soone as he maye perceyue it he is euyll payd wyth hymself and hath sorowe for it in hert and asketh foryeuenes of it of god. and shewyth hym to hys confessour▪ and accuseth hymself mekely. & receyueth his pe­naunce / This is gode mekenes. but it is not yet perfyte mekenes. for it is of soules that are begyn̄ynge & profitinge in grace caused of beholdynge of syn̄es / Loue worchyth this mekenes by reason of the soule / Perfyte mekenes a soule feleth of the syghte & the ghostly knowynge of Ihū / For whan the holy ghost lyghtneth the reason in to the syghte of sothfastnesse how Ihū is all & that he dooth all / the soule hath soo grete lo­ue & soo grete Ioye in that ghostly syghte / for it is so sothfaste that it foryeteth itself. and fully leneth to Ihū wyth all the loue that it hath for to beholde hym / It takyth no kepe of no vnworthynes of itselfe ne of syn̄es afore done / but settyth at nought itself wyth all the syn̄es & all the good dedes that euer it dyde. as yf there were noo thynge but Ihū / Thus meke dauyd was whan he sayd thus / Et substācia mea tāqm̄ nichilū an̄ te / That is: P· [...] xxxviii. Lorde Ihū the syghte of thy blessed vnmade substance & thyn endles beynge sheweth well vnto me that my substaūce & beynge of my soule is as noughte anence the / Al­so anēce his euēcrysten he hath noo rewarde to hem ne demynge of hem whether they ben better or wors than hymself is For he holde hymself & all other men as it were euen ylike nought of hēself anence god▪ & that is soth / For all the goodnes y ^t is done in hēselfe or in hem is on̄ly of god whom he beholdeth as al / And therfore setteth he al other creatures at noughte as he dooth hymself. Thus meke was the prophete whan [Page] he sayd thus / Om̄es gentes quasi non sint sic sunt coram eo et quasi nichilū & mane reputate sūt ei / Al men are before oure lorde as noughte. Isay [...] ▪ & as vnnotefull and nought they are acoūted to hym / That is anentes the endles beynge and the vn­chaūgable kynde of god mankynde is as noughte / For of noughte it is made & to noughte sholde it torne but yf he kepte it in the beynge that made it of noughte / This is sothfastnesse and this sholde make a soule meke yf it myghte see thorugh grace this sothfastnes / Therfore whan loue openeth the In­ner eye of the soule for to see this sothfastnes wyth other cyrcūstaunces that comen wyth all. then̄e begyn̄eth the soule for to be sothfastly meke / For then̄e by the syghte of god it felith and seeth itself as it is / And thenne forsakith the soule the beholdynge & the lenynge to itself: and fully fallith to the beholdynge of Ihū / And whan it dooth soo. thenne settith the soule noughte by all the Ioye & the worshyp of the worlde / For the Ioye of worldly worshyp is soo lytyll & soo nought in rewarde of that Ioye & that loue that it felyth in the ghostly syghte of Ihū & knowynge of sothfastnes. that though it myght haue it wythout ony synne he wolde noughte of it / Ne though men wolde worshyp hym prayse hym & fauour hym: or [...] hym att grete state it likyth hym noughte / Ne though he ha [...] cūnynge of all the vii. artes of clergye & of all craftes vnd the son̄e: or had power for to werke al maner myracles. he hathe no mor̄ deinte of al this ne mor̄ sauour of hē than to gnaw [...] on a drye stycke / He had wel leuer foryete al this & for to be alone out of the sight of the worlde than for to thynke on hem & be worshipped of al men / For y ^e hert of a true louer of Ihū is made somoche & soo large thrugh a lytill syghte of hym & a lytyll felynge of his ghostly loue that all the likynge & all the Ioye of all erth may not suffyce for to fyll a corner of it / And then̄e semyth it well that thyse wretched worldly louers that are as it were rauysshed in loue of her owne worshypp̄ / and [Page] poursewe after it for to haue it wyth all the mighte and all the wytte that they haue / they haue noo sauour in this mekenes / they are wonder ferre therfro. But the louer of Ihū hath this mekenes lastyngly. and that not wyth heuynes & striuynge for it / but wyth likynge & gladnes. the whiche gladnesse it hath not· for it forsakyth the worshyp of the worlde / for that were a prowde mekenes that longeth to an ypocryte / but for he hath a syghte and a ghostly knowynge of sothfastnes and worthynes of Ihū thrugh the yefte of the holy ghoste / That reuerente syghte and that louely beholdyng of Ihesu comforteth the loue soo wonderfully and bereth it vp soo myghtly and soo softly sothly that it maye not lyke ne fully rest in no ne erthly Ioye. ne it woll not / He makith none force wherther men lacke hym or prayse hym / worshyp hym or dispyse him as for hymself / He settyth it not at hert neyther for to be wel payd yf men dyspyse hym as for more mekenes. ne for to be euell payd that men sholde worshyp hym or prayse hym / He had leuer for to foryete both that one & that other: & on̄ly thinke on Ihū & gete mekenes by that way / And that is moche y ^e sykerer waye who myght come therto / Thꝰ dide dauid whā he sayd / Ocli mei semꝑ ad dn̄m qm̄ ip̄e euellet de laqueo pe­des meos / That is: P· xiiii. Myn eyen are euer open to Ihū our lorde for why? he shal plucke my fete fro snares of sin̄es / For whā he dooth soo then̄e forsakyth he vtterly hymself & vndcastyth hym holy to Ihū / & then̄e is he in a syker warde for the sheelde of sothfastnes the whiche he holdeth kepyth hym soo well y ^t he shall not be hurte thrugh noo stirynge of pryde as longe as he holdeth hym within the sheelde as the prophete sayth / Scuto circūdabit te veritas eius non timebis a timore nocturno. P· x. Sothfastnes shall vmbiclyppe the wyth a sheelde. & that is yf thou al other thynges lefte on̄ly beholde him / For then̄e shalt thou not drede for y ^e nyghtes drede / that is: thou shalt not drede the spiryte of pryde whether he come by nyght or by day. as [Page] the nexte veers saith after thus / A sagitta volante in die / Pride comyth by nyght for to assayle a soule whan it is dispised & repreued of other men that it sholde by that fall in heuynes & in to sorowe / It comyth also as an arowe fleinge on y ^e day whan a man is worshypped & praysed of al men. P. x. whether it be for worldly doynge or for ghostly that he sholde haue vay­ne Ioye in hymself restyngly. and fals gladnesse in a passynge thynge / This is a sharpe arowe and a peryllous / It fleeth swyftly. & it stryketh softly. but it woūdeth dedely / But the lo­uer of Ihū that stabli beholdeth bi deuoute prayers & besy thinkynge on hym is soo vmbilapped wyth the syker sheelde of sothfastnes that he dredeth not: for this arrowe maye not entre in to the soule / Ne though it come it hurteth not: but gleuteth awaye & passeth forth / And thus is the soule made meke as I vnderstonde by the worchynge of the holy ghost. that is y ^e gyfte of loue / For he openeth the eye of the soule for to see & loue Ihesu / And he kepyth the soule in that syghte restfully & sykerly / And he sleeth all the styrynges of pryde wonderfully & pryuely & softly: and the soule wote neuer how / And also he bryngeth in by that waye sothfastly and louely the vertue of mekenesse / All this dooth loue. but not in all his louers [...] full / For some hath this grace but shortly and lityll as it [...] in the begynnynge of it. and a lityll assayenge towarde. for the conscyence is not yet clensed fully thrugh grace / And so [...] haue it more fully. for they haue clerer syghte of Ihesu. and they fele more of his loue / And some hath it moost fully. for they haue the full yefte of contēplacōon / Neuertheles he that leest hath on this maner as I haue said. I hope sothly he hath the yeft of perfyte mekenes. for he hath y ^e yeft of perfyte loue

¶How loue sleeth all stirynges of wrathe & enuye softly & refourmeth in the soule the vertues of pees & paciēce & of perfyte charyte to his euencrysten as he dyde specyally in the apposles / Caplm xxxviii.

[Page]LOue worcheth wysely & softly in a soule there he woll for he sleeth myghtily yre & enuye and all passyons of angrynes & malencolye in it· and bryngeth in to the soule vertues of pacyence & myldenes peasibylite and louered to his e­uencrysten / It is full harde & a grete maystry to a man that stō deth on̄ly in worchynge of his owne reason for to kepe pacyence holy reste & softnes in herte & charyte to his euencrysten if they dysease hym vnskylfully and done hym wronge that he ne shall somwhat doo ayen to hem thrugh stirynge of yre or of malencolye eyther in spekynge or in worchynge or bothe / And neuertheles though a man be styred & trowbled in hym­selfe and made vnrestfull. be soo that it be not to moche pas­synge ouer the bondes of reason. and that he kepe his honde & his tonge and be redy for to foryeue the trespase whā mercy is asked / yet this man hath the vertue of pacyence though it be but weyke & nakidly. for asmoche as he wolde haue it and traueyleth besily in refreynynge of his vnskylfull passyons y ^t he myghte haue it / and also is sory y ^t he hath it not as he sholde / But to a true louer of Ihū it is noo grete maystry for to suffre al this / For why loue fyghteth for hym and sleeth wō der softly suche stirynges of wrathe & of malencolye. and makyth his soule soo easy & soo peasyble soo suffryng and so goodly thorugh the ghostly syghte of Ihesu wyth the felynge of his blessid loue that though he be dispised & repreued of other men: or take wrōge or harme shame or vylanye he chargeth it not: he is not moche styred ayenste hym / He woll not be an­gred ne styred ayenst hym / for yf he were moche styred he sholde forbere the comforte that he felyth wythin his soule. but y ^t woll he not / He maye lyghtlyer forgete al the wronge that is done to hym than a nother man maye foryeue it though mercy were axed / And soo he had well leuer forgete it. for hym thynkyth it moost ease to hym / And loue dooth all this. for loue openyth the eye of the soule to the syght of Ihesu. & stablith [Page] it wyth the lykynge of loue that it feleth by that syghte [...] comforteth it soo myghtly that it taketh noo kepe what [...] men Iangle or done ayenst him / It hangeth noo thyng [...] hym / The moost harme that he myght haue were a [...] of y ^e ghostly syghte of Ihū / And therfore it is leuer [...] for to suffre all harmes thā that alone / All this may the [...] doo well & easely wythout grete trowblynge of the [...] whan disease falleth all wythout forthe & towchet [...] [...] the body· as is bachitynge or scomyng: or spoylynge of [...] as he hath / All thise greueth noughte / But it gooth [...] nerer whan the flesshe is towched & he feleth smerte [...] is harder / Neuertheles though it be harde & Impossybly [...] freyle kynde of man to suffre bodily penaūce gladly [...] wythout bytter stirynges of yre anger & [...] Impossible to loue that is the holy ghoste for to [...] in a soule there he towcheth wyth the blessed [...]fte [...] But he yeueth a soule that is in that plyghte [...] of loue. and wondfully fastneth it to Ihū. and [...] it wond ferre from the sensualytee thrugh his [...] and comforteth it soo swetly by his blessed presence [...] soule felyth lityll payne or elles none of the sensualy [...] [...] is specyall grace yeuen to the holy marters / This grace [...] appostles as holy wrytte sayth of hem thus / Ibant [...] a conspectu consilii qm̄ digni habiti sūt pro [...] cotumeliā pati / That is: The appostles yede Ioyeng [...] counseyle of the Iewes whan they were beten with [...] and they were gladde that they were worthi for to suffre [...] bodyly dysease for the loue of Ihū / They were not styred [...] yre ne to felnes to be auenged on the Iewes that beten [...] a worldly man wolde be whan he suffred a lytyl harme [...] neuer soo lityll of his euencrysten / Ne they were not styred [...] noo pryde. ne to hines of hēselfe & to disdeyne: & to demynge of the Iewes as ypocrytes & heretykes are y ^t woll suffre moche [Page] bodily payne. and are somtyme redy for to suffre dethe wyth grete gladnes & wyth mighty wyll as it were in the name of Ihū for loue of hym / Sothly that loue & that gladnes y ^t they haue in suffryng of bodily myscheyf is not of the holy ghost It comyth not fro the fyre that bren̄eth in the hye awter of heuen: but it is feyned by the fende enflāmed of helle: for it is fully menged wyth the heyght of pryde & of presūpcion of hē selfe & despyte & demyuge & disdeyne of hem that thus punissh̄ hem / They wene that all this is charite. & that they suffre al y ^t for the loue of god: but they are begyled of the myddaye fēde A true louer of ihū whā he suffreth harme of his euēcristen is soo strēghthed thrugh grace of the holy ghost. & is made soo meke soo pacyente soo peasyble. & that soo sthofastly. y ^t what wronge or harme it be that he sufffe of his euencristen he kepeth euer mekenes / He dispiseth him not: he demyth hym not but he prayeth for hym in his herte & hath of hym pyte & compassyon moche more tendly than of a nother mā that neuer dide hym harme / And sothly better loueth him & more feruently desyreth the saluacōn of his soule· by cause that he seeth y ^t he shall haue so moche ghostly profyte of the euyl dede of that other man though it be ayenst his wyll / But this loue & this mekenes worcheth oonly the holy ghoste aboue the kynde of man in hem that he maketh the true louers of Ihū /

¶How loue sleeth couetyse lecherye & glotenye. and sleeth y ^e flesshly sauour & delyte in all the v. bodily wyttes softly & easely thrugh a gracyous beholdyng of Ihū / Caplm xxxix.

COuetyse also is slayne in a sowle by the worchynge of loue: for it makyth the soule soo coueytous of ghostly gode and to heuenly ryches soo ardaūt that it setteth ryght nough tby all erthly thynges / It hathe noo more deynte in hauyng of a precyous stone thanne a chalke stone / ne more loue hath he in a hundreth pounde of golde thanne in a pounde of [Page] leed / It setteth all thynge that shall perysshe at one pryce / No more he chargeth that one than that other as in his loue / For it semith well that all thise erthly thynges that worldly men lete soo grete pryce of & loue soo deyntly sholde passe awaye & torne to nought both the thynge in itself & the loue of it / And therfore he bringeth it in his thought by tyme in to that plighte that it shall be after: and soo acoūteth it as noughte / And whan wordly louers stryuen & fyghten. & plede for erthly gode who maye fyrste haue it: the louer of Ihū stryueth wyth noo mā but kepyth hymself in pees. and holdeth hym payd wyth that y ^t he hath & wol stryne for nomore / For hym thynkyth y ^t he nedeth nomore of al the riches in erthe than a skant bodily sustenaūce for to saue the bodily lyfe wyth all aslōge as god woll. and that he maye lyghtly haue / And therfore wol he no more than skantly hym nedeth for the tyme that he maye freely be discharged fro besynes aboute the kepynge & the dispē ­dyng of it. and fully yeue his herte & his besynes aboute the sekynge of Ihū for to fynde hym in clen̄es of spirite: for that to all his couetyse? For why: oonly clene of herte shall see hym Also flesshly loue of fader & moder and other worldly frendes hāgeth not vpon hym / It is euen kutte fro his herte with the swerde of ghostly loue that he hath nomore affecciō to f [...] der or moder or to ony worldly frēde than he hath to a nother man. but yf he see or fele in hem more grace or more vertue than in other men / Oute take this: that his fader & his moder had the self grace y ^t some other mē haue / But neuertheles yf they ben not soo: then̄e loueth he other men better than hem: that is charyte / And soo sleeth goddis loue couetyse of y ^e worlde. & bringeth in to the soule pouerte in spiryte / And y ^t dooth loue not on̄ly in hem that haue right noughte of worldly gode but also in som̄ creatures that are in grete worldly state & haue dispendynge of erthly ryches / Loue sleeth in some of hem couetise so ferforth y ^t thei haue no more likinge ne sauour in [Page] hauynge of hem than of a strawe / Ne though they be lost for defawte of hem that sholde kepe hem they sette noughte therby? For why the herte of goddis louer is thrugh the yefte of y ^e holy ghost taken so fully wyth the syghte of the loue of a nother thynge that is Ihū. & that is soo precyous & soo worthy y ^t it wol receyue none other loue restyngly that is contrary therto / And not on̄ly dooth loue this but also it sleeth the lykyng of lecherye & all other bodily vnclen̄es. and bryngeth in to the soule very chastyte· & torneth it in to likynge / For the soule fe­lyth so grete delyte in the syghte of Ihū that it liketh for to be chaste & is noo grete hardnes to it for to kepe chastite. for it is soo moost ease & moost rest / And vpon the selfe wyse the yefte of loue sleeth lustes of glotenye & makyth the soule sobre & temperaunte. and bereth it vp soo myghtily that it maye not reste in likynge of mete & drynke. but it taketh mete & drynke what it be that leest greueth the bodyly cōplexion yf he maye lyghtly come therto / Not for loue of itself. but for the loue of god / On this maner wyse the louer of god seeth well y ^t him nedeth for to kepe his bodily lyfe wyth mete & drynke aslong as god woll suffre hem to be togyder / Then̄e shall this be y ^e discrecōn of the louer of Ihū as I vndstonde that hath feling & worchynge in the loue. that vpon what maner that he may moost kepe his grace hole & leest be letted fro worchynge in it thrugh takynge of bodily sustenaūce: soo shall he doo / That maner of mete that leest letteth & leest troubleth the herte and maye kepe the body in strengthe be it flesshe be it fysshe be it brede & ale: y ^t I trow the soule cheseth for to hane yf it may come therby / For all the besynes of y ^e soule is for to thynke on Ihū wyth reuerent loue euer wythoute lettynge of ony thynge yf y ^t it myghte / And therfore sythen it must nedis sōwhat be letted & hyndred. the lesse that it is letted & hindred by mete or drynke or ony other thynge the leuer it is / It had leuer vse the beste mete & moost of price vnd the son̄e yf it lesse letted y ^e [Page] kepynge of his herte than for to take but brede & warter yf y ^t letted hym more / For he hath noo rewarde for to gete hym grete mede for the payne of fastynge. & be put therby fro softnes in herte: but all his besynes is for to kepe his herte as sta­bly as he maye in the syghte of Ihū & in the felynge of his lo­ue / And sothly as I trowe he myghte with lesse likynge vse y ^e beste mete that is gode in the owne kynde than a nother man that worcheth al in reason wythout the specyall yefte of loue sholde mowe vse the worste. out take mete that thrugh crafte of curyosite is on̄ly made for lust / That maner of mete may he not well acorde wyth all / And also on that other syde yf lytyll mete as on̄ly brede & ale moost helpeth & ceseth his herte & kepyth it moost in pees it is moost leyf than to hym for to vse it soo: & namly yf he fele bodily strengthe on̄ly of the yefte of loue wyth all / And yet doth loue more for it sleeth accidye & flesshly ydlenes. and maketh the soule to be occupyed in goodnes & namly Inwarde in beholdynge of hym. by the [...] of whiche the soule hath sauour & ghostly delyte in prayeng [...] in thynkyng & in al other maner of doynge that nedeth [...] be done after the state that he is in wythout heuynes or pay [...]ful bytternes whether he be religious or seculer / Also it [...] the vayne likynge of the v. bodily wyttes / For the syght [...] eye: that the soule hath noo lykynge in the syghte of ony [...] thyng. but it feleth rather peyne & disease in beholdyng of it be it neuer soo fayr. neuer soo precyous neuer so [...] And therfore as worldly louers ren̄e out somtyme for to [...] newe thynges for to wond on hem: & soo for to fede her hert wyth the vayne syght of hem / Right soo a louer of Ihū is besy for to ren̄e awaye & wythdrawe hym fro the syghte of su­che maner thynges that the Inner syghte be not letted / for he seeth ghostly a nother maner thynge y ^t is fayrer & more wondful & that wolde he not forbere / Right on the self wyse is it of spekyng & heryng / It is a peyne to y ^e soule of a louer of thū [Page] for to speke or here ony thynge that myghte lette the fredom of his herte for to thynke on Ihū. what songe or melodye or mynstralsie outwarde that it be yf it lette the thoughte that it maye not freely & restfully praye or thynke on hym. it likyth hym right nought / And the more delectable that it is to other mē the more vnsauery it is to hym / And also for to here ony maner of spekyng of other men but it be sōwhat towchyng the worchynge of his soule in the loue of Ihū: it likyth hym ryght nought: he is elles right sone wery therof / He had well leuer be in pees & here right nouȝt. ne speke ryght nought thā for to here the spekynge & the techyng of the grettest clerke of erthe wyth al the reasons that he can saye to hym thrugh mā nes wyttes. but yf he can speke felyngly & stiryngly of y ^e loue of Ihū for that is his crafte pryncipally / And therfore wolde he not elles speke: here ne see but that myghte helpe hym & ferder hym in to more knowynge. & to better felynge of hym / Of worldly speche it is noo dowte that he hath noo sauour in spekyng ne in herynge of it: ne in worldly tales ne in tidinges. ne in none suche vayne Iangelynge. that longeth not to him / And soo it is of smellynge & sauerynge / The more that the thoughte sholde be distracte & broken fro ghostly reste by y ^e vse eyther of smellynge or sauerynge. or of ony of the bodily wyttes the more he fleeth it / The lesse that he feleth of hem the leuer is him / And yf he myghte lyue in the body wythout y ^e felyng of ony of hē he wolde neuer fele hem / For they trouble the hrete oft tymes / and puttith it fro reste. and they may not fully be eschewed Neuertheles the loue of Ihū is somty­me so myghty in a soule that it ouercomith and sleeth al that is contrary therto for a tyme /

What vertues & graces a soule receyueth thrugh openynge of y ^e In̄er eye in to y ^e gracyous beholdyng of Ihū. & how it maye not begete on̄ly thrugh mannes traueyle. but thrugh specyall grace & traueyle also / Caplm xl.

[Page]THus worcheth loue in a sowle openyng the ghostly eye in to beholdyyge of Ihū by Inspyracōn of specyall grace· & makyth it clene subtyll & able to the werke of contēplacyon / what this openynge of the ghostly eye is the gretteste clerke in erthe can not ymagyn by his wytt ne shewe fully bi his tonge / For it may not be gete by studye ne thrugh man̄es traueyle on̄ly: but pryncipally by grace of the holy ghoste & wyth traueyle of mā / I drede moche to speke ouȝte of it for me thī keth I can not / I passeth myn assaye & my lyppes are vnclene Neuertheles for I hope loue axeth & loue biddyth: therfore I shall saye a lityl more of it as I hope loue techeth / This openynge of the ghostly eye is that lighty derkenes & ryche noughte that I spake of before. & it maye be called puryte of spyryte & ghostly reste: Inwarde stylnes & pees of conscyence: hyghnes of thoughte & on̄lynes of soule: a lyfly felynge of grace & pry­uyte of herte. the waker slepe of the spouse & taastynge of he­uēly sauour. bren̄yng in loue & shynyn̄ge in lyghte. entre of cō tēplacyon. & refourmyng in felynge / All thise reasons are sayde in holy wrytyng by dyuers men. for euery of hem spake of it after his felynge in grace / And though all thise ben [...] in shewynge of wordes: neuertheles they are all in one [...] of sothfastnes / For a soule that thrugh vysitynge of [...] hath one. hath all? For why: a sighyng soule to see the face [...] Ihū whan it is towched thrugh specyall grace of the holy g [...]ost it is sodeinly changed & torned fro the plyte that it was [...] to a nother maner of felynge / It is wondfully departed & [...] fyrst in to itself fro the loue & the likyng of al erthly thi [...] ge somoche that it hath lost the sauour of the bodily life & of all thynge that is saaf on̄ly Ihū / And then̄e it is clene fro al y ^e fylthe of syn̄e: soo ferforth that the mynde of it & al vnordeynde affeccyon of ony creature is sodeynly wasshen and wyped away. that there is noo mene lettynge betwyxe Ihū & the soule but on̄ly the bodily lyfe: and then̄e it is in ghostly reste? For [Page] why all paynfull doubtes and dredes and all other temptacy­ous of ghostly enmyes are dryuen oute of the herte that they trowble not ne synke not therin for the tyme / It is in rest fro the noye of wordly besynesse & paynful taryenges of wycked stirynges. but it is full besye in the fre ghostly worchyng of loue / And the more it traueyleth soo. the more reste he feleth This restfull traueylle is full ferre fro flesshly ydlenes & fro blynde sykernes / It is full of ghostly werke. but it is callid reste. for grace looseth the heuy yocke of flesshly loue fro the soule and makyth it myghty and free thrugh the yefte of ghostly loue for to worche gladly softly & delectably in al thynge that grace styreth it for to worche in / And therfore it is called an holy ydlenes and a reste moost besye. and soo it is in Inwarde stylnes fro the grete cryenge of the bestly noyse of flesshly de­syres & vnclene thoughtes / This stylnes makyth Inspyracōn of the holy ghost in beholdynge of Ihū / ? For why: His voyse is soo swete & soo myghty that it putteth scylence in a sowle to Ianglyng of all other spekers· for it is a voys of vertue softly sowned in a clene soule. of the whiche the prophete sayth thus / Vox dn̄i in virtute / That is: The voys of our lord Ihesu is in vertue / This voys is a lyfely worde & a spedy as the apostle sayth / Viuꝰ est sermo dei & efficax et penetrabilior om̄i gladio / that is. quycke is the worde of Ihū & spedy. more perisshynge than ony swerde is / Thrugh spekynge of this worde is flesshly loue slayne and the sowle kepte in scylence fro all wicked stirynges / Of this scilence it is sayd in the apocalips thus / Apoc· Factū est scilenciū in celo quasi dimidia hora / Scilence was made in heuen as it were an halfe houre / Heuen is a cle­ne soule thrugh grace lifte vp fro erthly loue to heuenly cōuersacōn and soo it is in scylence / But for as moche as that scylence maye not laste hoole contynually for corrupcyon of the bodily kynde / Therfore it is lyckened to the tyme of halfe an houre / A full shorte tyme the soule thinketh that it is be it neuer [Page] soo longe / And therfore it is but an halfe houre / And thē ne hath it pees in conscyence? For why: Grace puttyth oute gnawynge pryckynge and stryuynge and flyghtynge of syn­nes / And bryngeth in pees and accorde. and makyth Iesu and a sowle bothe one in full acordaunce of wyll /

There is none vpbradynge of synnes: ne sharpe repreuynge of defawtes made that tyme in a sowle For they haue kyssed and made frendes: and all is forgyuen that was mysse done Thus felyth the soule thenne wyth full meke sikernesse and grete ghostly gladnesse / And conceyueth a full grete boldnes of saluacyon by this accorde makynge / For it heryth a preuy wytnessynge in conscyence of the holy ghost that he is a cho­sen sone to heuenly heritage / Thus saynt poul sayth / Ip̄e spi­ritus testimonium perhibet spiritui nostro quoniā filii dei su­mus / That is: The holy ghost beryth wytnesse to our spiry [...]te that we are goddis sones / This wytnessynge of conscyen [...]ce sothfastly felte thrugh grace is the very Ioye of the sowle as the apostle sayth / Gloria mea est testimonium conscienc [...] mee / That is: My Ioye is the wytnesse of my conscyēce [...] that is whan it wytnessyth pees and acorde true loue and frē dshyppe betwyxe Ihesu and a sowle / And whan it is in th [...] pees: thenne is it in hyghnes of thoughte /

Whan the soule is bounden wyth loue of the worlde then̄e [...] it byneth all creatures / For euery thynge ouergooth it and [...] ryth it downe by maystry that it maye not see Ihesu ne [...] hym / For right as the loue of the worlde is vayne & flesshly Rygh soo the beholdynge and thynkynge· and the vsynge of all creatures is flesshly / And that is a thraldome of the sowle But thenne thrugh openynge of the ghostly eye in to Ihesu the loue is torned / And the sowle is reysed vppe after hys owne kynde aboue all bodyly creatures /

And thenne the beholdynge and thynkynge and the vsynge of hem is ghostly / For the loue is ghostly / The sowle hathe [Page] thenne ful grete disdeyne for to be buxom to loue of worldly thynges. for it is hyghe sette aboue hē thrugh grace / It setteth noughte by all y ^e worlde? for why: all shal passe & perissh̄ / Vnto this hienes of herte whyle the soule is kepte therin comith none errour ne deceyte of the fēde: for Ihū is sothfastly in syg­hte of the soule that tyme & all thynge byneth him / Of this y ^e prophete spekyth thus / Accedat hō ad cor altū et exaltabit deꝰ Come man to hyghe herte & god shall be hyghed / P. lxiii. That is: a man y ^t thrugh grace comyth to the highnes of thoughte shall see that Ihū is on̄ly hyghed aboue all creatures. & he in hym / And then̄e is the soule aboue moche straūged fro felyship of worldly louers / Though her body be in myddes amōge hem. full ferre ben they departed fro flesshly affeccōns of creatures It chargeth not though it neuer see man ne speke wyth hym ne haue cōforte of hym yf it mighte euer be soo in that ghostly felynge / It felyth soo grete homlynes of the blessed presence of our lorde Ihū & somoche sauour of hym that it may lyghtly for his loue foryete the flesshly affecciō & the flesshly minde of all creatures / I saye not that it shall not loue ne thynke of other creatures. but I saye that it shal thynke on hem in time & see hem & loue hem ghostly & freely. not flesshely & pain­fully as it dide before / Oseerii Of this on̄lynes speketh the prophete thus / Ducā eā in solitudine. et loquar ad cor eius / I shal lede her in to on̄ly stede. & I shal speke to her herte / That is: Grace of Ihū ledeth a soule fro noyous cōpany of flesshly desyres in to on̄lynes of thought. & makyth it foryete the lykynge of the worlde and sowneth by swetnes of his Inspyracyon wordes of loue in eeres of the herte / Oonly is a soule whan it loueth Ihū & tentyth fully to hym. and hath loste the sauour & the cō ­forte of the worlde / And that it myghte better kepe this on̄ly nes it fleeth the companye of all men yf it maye. and sechyth on̄lynes of body: for that moche helpeth to on̄lynes of y ^• soule & to the free worchynge of loue / The lesse lettynge that it [Page] hath wythout of vayne Ianglynge or wythin of vayn thyn­kynge the more free it is in ghostly beholdynge: and soo it is in pryuytee of herte / All wythout is a soule whiles it is ouer­layed & blynded wyth worldly loue / It is as comen as the hye waye. for euery stirynge that cometh of the flessh̄ or of the fē de synketh in and gooth thorugh it / But thenne thrugh grace it is drawen in to the preuy chambre in to the syghte of oure lorde Ihū. and hereth his preuy counseyle: and is wonderfully comforted in the herynge / Of this spekith the prophete thus Secretū meum michi· secretum meū michi / My preuytee to me. my preuyte to me / That is: The louer of Ihū thrugh Inspyracōn of grace taken vp fro outwarde felynge of worldly loue & rauysshed in to the preuite of ghostly loue yeldeth than kynge to hym sayenge thus / My pryuete to me: That is▪ My lorde Ihū thy preuyte is shewed to me and preuyly hydde fr [...] all louers of the worlde / For it is called hydde manna. y ^t may lightlyer be asked than tolde what it is / And that our lorde Iesu behoteth to his louer sayenge thus / Dabo sibi manna ab [...] conditū quod nemo nouit nisi qui accipit / That is: I shal yeue manna hidde that noo man knoweth but he that takith [...] This manna is heuenly mete and angels fode as holy wryte sayth / For angels are fully fedde and fylled wyth clere syghte in brennynge loue of oure lorde Ihesu. and that is man­na / For we mowe aske what it is: but not wyte what it is But the louer of Ihesu is not fylled yet here: but he is fed [...] by a lytyll taastynge of it whyles he is bounden in this bo­dyly lyfe /

This tastynge of this manna is a lyfly felynge of grace had thrugh openynge of the ghostly eye / And this grace is not an other grace that a chosen soule felith in the begynnyng of his cōuersyon: but it is the same & the selfe grace. but it is otherwise felte and shewed to a soule / For why grace wexeth wyth y ^e soule and the soule wexeth wyth grace / And the more clene y ^e [Page] the soule is ferre departed fro the loue of the worlde the more myghty is the grace: more Inwarde & more ghostly shewyng in the presēce of our lorde Ihū: soo y ^t the same grace y ^t torneth hem fyrste fro syn̄e: & makith hem begyn̄ynge & profityng by yeftes of vertue & exercise of good werkes maken hē also perfyte / And that grace is called a lyfly felynge of grace: for he y ^t hath it feleth it wel. & knoweth well bi experyēce that he is in grace / It is ful lyfly to hym for it quyckneth the soule wondfully & makyth it soo hole that it feleth noo paynfull dysease of the body though it be feble & sykly? For why: then̄e is y ^e body mightiest moost hole & moost restful & the soule also: with out this grace the soule can not lyue but in payne: for it thynkyih y ^t it myght euer kepe it & noo thynge sholde put it away And neuertheles yet it is not soo. for it passeth awaye ful lyghtly / But neuertheles though the souereyne felinge passeth a waye & wythdrawe. the releif leueth still & kepeth the soule in sadnes. & makith it for to desyre the comynge ayen / And this is also the waker slepe of the spouse: of y ^• whiche holi writte sayth thus / Ego dormio et cor meū vigilat / I slepe & my herte wakith / That is: Cant. v I slepe ghostly whan thrugh grace the loue of the world is slayne in me & wycked stirynges of flesshly desyres are dede: somoche that vnethes I fele hē / I am not tary­ed wyth hem: my herte is made free / And then̄e it wakith. for it is sharpe & redy for to loue Ihū & see hym / The more I sle­pe fro outwarde thinges the more waker I am in knowyng of Ihū & of Inwarde thynges / I may not wake to Ihū but if I slepe to the worlde / And therfore the grace of the holy ghost speryng the flesshly eye dooth y ^e soule selpe fro worldly vanyte: & openynge the ghostly eye wakith in to the syghte of god dis mageste helid vnd the clowde of his precyous manhede As the gospel sayth of the apostles whan they were with oure lorde Ihū in his transfyguracōn / Fyrst they slepte / Et euigilantes viderūt magestatē / They wakynge sawe his mageste [Page] By slepe of the apostles is vnderstonde deyeng of worldly loue thrugh Inspiracōn of the holy ghost. by her walkynge contēplacōn of Ihū / Thrugh this slepe the soule is broughte in to reste fro noyse of flesshly luste / And thrugh walkinge it is reysed vp in to the syghte of Ihū & ghostly thynges / The more that the eyen are spered in this maner slepe fro the appetyte of erthly thyng. the sharper is the Inner syghte in louely beholdynge of heuenly fayrhede / This slepynge & this wakyng loue worcheth thrugh the lyght of grace in the soule of the louer of our lorde Ihesu /

¶How specyall grace in beholdynge of our lorde Ihū wyth­drawyth sōtyme fro a soule / And how a soule shall haue her in the absence & presence of Ihū / And how a soule shall desy­re that in it is alwaye the gracyous presence of Ihesu / Caplm xli.

SHewe me then̄e a soule that thrugh Inspyracōn of gra­ce hath openynge of the gostly syghte in to beholdynge of Ihū that is departed & drawen out fro the loue of the worlde so ferforth that it hath puryte & pouerte of spiryte: ghosty [...] ste: Inwarde scylence. & pees in conscyēce: highnes of thought [...] on̄lynes & pryuete of hert: waker slepe of the spouse. that hat [...] loste lykynge & Ioyes of the worlde. taken with delyce of heu [...]ly sauour· euer thristynge: & softly shyghynge y ^t blessed presen [...]ce of Ihū. and I dare hardly pronoūce that this soule bren̄eth all in loue & shyneth in ghostly lyghte worthy for to come to the name & to the worshyp of the spowse. for it is refourme [...] in felynge made able & redy to contemplacion / Thyse are the tokēs of Inspiracōn in openyng of the ghostly eye? For why whan the eye is opened the sowle is in full felynge of all thyse vertues before sayde for that tyme / Neuerthelesse it falleth often tymes that grace withdrawyth in partye for corrupcyon of mannes freelte and suffreth then̄e the sowle for to fall in to itselfe in flesshlyhede as it was beforne / And thenne [Page] is the soule in payne and in sorowe: for it is blynde & vnsauery & can noo good / It is weyke & vnmyghty encōbred wyth y ^e body & wyth al the bodily wyttes / It secheth & desyreth after y ^e grace of Ihū ayen & it maye not fynde it / For holy wrytte saythe of our lorde thꝰ / Postqm̄ vultū suū abscōderit nō ē qui cō ­tēplet eū / That is: After whā our lorde Ihū hath hidde his face there is none that maye beholde him. whā he sheweth him the soule maye not vnsee hym. for he is lyghte. & whan he hy­deth hym it may not see hym for the soule is derke / His hidynge is but a subtyll assayenge of the sowle / His shewynge is a wond mercyfull goodnes in cōforte of the soule / Haue ye no wond though the felynge of grace be wythdrawe somtyme fro a louer of Ihū / For holy wrytt sayth y ^e same of the spouse that she fareth thus / Quesiui et nō inueni illū. vocaui & nō respondit michi / I seched & I foūde hym not / I called & he answered not / That is: Cant. 3 whan I falle downe to my freelte then̄e grace wythdraweth▪ for my fallyng is cause therof. & not his fleenge / But then̄e fele I peyne of my wretchidnes in his absence / And therfore I sought hym by grete desyre of herte: & he yaue to me noo feable answerynge / And then̄e I cryed wyth all my soule / Cant: 6 Reuertere dilecte mi / Torne ayē thou my loued And yet it semid as he herde me not / The paynfull felyng of myself & the assaylinge of flesshly loues & dredes in this tyme & the wantynge of my ghostly strengthe is a cōtynuell cryeng of my sowle to Ihū / And neuertheles our lorde makith straū ge & comyth not crye I neuer soo faste / For he is syker ynouh̄ of his louer that he wol not torne ayen to worldly loue fully he may noo sauour haue therin. & therfore abideth he y ^• lenger But at y ^e laste whan he woll he comyth ayen full of grace & of sothfastnes. & vysiteth the soule y ^t languyssheth in desire by syghēges of loue to his presence. & towchyth it & anoynteth it full softly wyth the oyle of gladnes· and makyth it sodeynly hole fro all pyne: and then̄e cryeth the soule to Ihū in ghostly [Page] voys wyth a gladde herte thus / Oleum effusū nomen tuum Oyle yshedde is thy name / Thy name is Ihesu: Cant. i. that is hele / Thenne as longe as I fele my soule sore & syke for synne py­ned wyth the heuy burden of my body sory & dredynge for perylles and wretchydnes of this lyfe. soo longe lorde Ihesu thy name is oyle speryd not oyle yshed to me / But whan I fele my soule sodeynly towched with the lighte of thy grace heled and softed fro all the fylthe of synne. and comforted in loue and in lyghte wyth ghostly strengthe & gladnes vnspekeable. thenne maye I saye wyth lusty louynge & ghostly myghte to the / Oyle yshed is thy name Ihū to me / For by the effecte of thy gracyous vysitynge I fele wel of thy name y ^e true expownynge that thou arte Ihesu heele / For oonly thy gracyous presence helith me fro sorowe & fro synne / Blessyd is that soule that is euer fedde in felynge of loue in his presēce. or is borne vp by desyre to hym in his absence / A wyse louer is he & well taughte that sadly & reuerently hath hym in his presence. and louely beholdeth hym wythoute dyssolute lyghtnes. and pacyently & easely beryth hym in his absence wythout venemo [...] dispeyre and ouer pyneful bytternesse / This chaūgabilyte o [...] absence and presence of Ihū that a soule felyth is not perfec [...]cyon of the soule: ne it is not ayenste the grace of perfeccōn [...] of contemplacyon: but in soo moche perfeccyon is the [...] For the more lettynge that a soule hath of itself fro conty [...]nuell felynge of grace the lesse is the grace: and yet neuerthe [...]les is the grace in itself grace of contēplacōn. This chaūg [...]lyte of absence and presence falleth as well in the state of [...]fecciō as in state of begin̄yng: but in a nother maner. for ri [...] as there is dyuersyte of felynge in the presēce of grace bytwix thise two states. right so is there in the absence of grace / And therfore he that knoweth not the absence of grace is redy to be dysceyued / And he that kepyth not the presence of grace. is vnkynde to the vysitynge: whether he be in state of begyn̄ers [Page] or perfite Neuertheles the more stablenes that there is in grace vnhurt & vnbroken the louelyer is the soule and more lyke vnto hym in whom is noo chaūgabilyte as the apostles say the / And it is ful semely that the spouse be lyke to Ihū spouse in maners & in vertues full acordynge to hym in stablynes of perfyte loue / But that falleth seeldom now here but in y ^e spe­cyall spouse / For he that perceyueth noo chaūgabylyte in felynge of his grace but ylike hole & stable vnbroken & vnhurt as hym thynketh. he is eyther full perfyte or ful blynde / He is perfyte that is sequestyrde fro all flesshly affeccōns & comonyng of all creatures: and all meanes are broken awaye of corrupcōn & of syn̄e betwyx Ihū & his soule fully oonyd to him with softnes of loue / But this is on̄ly grace aboue mannis kynde He is ful blynde that feyneth hym in grace wythout ghostly felynge of goddis Inspyracōn: & setteth hymself in a manere of stablynes as he were euer in felyng & in worchynge of specyall grace: demyng that al is grace that he dooth & felith with out & wythin. thynkyng that what soo euer he doo or speke is grace: holdynge hymselfe vnchaūgable in specyalte of grace / If there be ony suche as I hope there be none: he is full blyn­de in felynge of grace / But then̄e myghte thou saye thus that we sholde lyue on̄ly in trouthe. and not coueyte ghostly felyn­ges ne rewarde hem yf they come / For the apostle sayth / Iustꝰ ex fide viuit / That is: The rightwysman lyueth in trouthe / Vnto this I saye that bodily felynges ben they neuer so comfortable we shal not coueyte ne rewarde moche yf they come But ghostly felynges suche as I speke of yf they come in y ^e maner as I haue sayd before we sholde euer desyre: Heb̄. x. that are sleenge of all worldly loue openynge of the ghostly eye: puryte of spiryte: pees of conscyence: & all other before sayd / We sholde coueyte to fele euer the lyfly Inspyracyon of grace made by the ghostly presence of Ihesu in our soule if that we myghte. and for to haue hym in our syghte wyth reuerence. & [Page] euer fele the swetnes of his loue by a wondfull homlynes of his presence / This sholde be our lyfe & our felyng in grace after the mesure of his yefte in whom all grace is. to some more & to some lesse / For his presence is feled in dyuers manere wyse as he wouchith saaf / And in this we sholde lyue & worche that longeth to vs to worche. for wythout this we shold not cūne lyue / For right as the soule is the lyfe of the body. righ soo is Ihū the lyfe of the soule by his gracyous presence And neuertheles this maner felynge be it neuer soo moche it is yet but trouth as in rewarde of that y ^t shall be of theself Iesu in the blysse of heuen / Lo this felynge sholde we desyre. for eueryche a soule resonable owyth for to coueyte wyth all the myghtes of it nyghynge to Ihū & oonynge to hym thrugh fe­lynge of his gracyous vnseable presence / How that presence is feled it maye better be knowen by experyence than by ony wrytynge. for it is the lyfe & the loue: the myghte & the lyghte / the Ioye & the reste of a chosē soule / And therfore he that hath oues sothfastly feled it he maye not forbere it wythout payn he maye not vndesyre it it is soo good in itselfe and soo comfortable / what is more comfortable to a soule here than for to be drawe out thrugh grace fro the vyle noye of worldly besynesse & fylth of desyres and fro vayne affeccōn of all creatures in to reste & softnes of ghostly loue pryuely perceyuyng y ^• gracious presence of Ihū felably fedde with sauour of his vnseable blessed face: Sothly noo thinge me thynketh / No thinge maye make the soule of a louer full of myrthe but the gracyous presence of Ihū as he can shewe hym to a clene soule / He is neuer heuy ne sory but whā he is wyth hymself in flesshlynes / He is neuer full gladde ne mery but whan he is out of hymself as he was with Ihū in his ghostlynes / And yet is that noo full myrthe. for euer there hangeth an heuy lūpe of bodily corrupcōn on his soule: & bereth it downe & moche let­teth y ^e ghostly gladnes. and y ^t must euer be whiles it is here in [Page] this life. but neuertheles for I speke of chaūgabilyte of grace how it comyth & gooth that y ^• mystake it not· therfore I meane not of the comyn grace that is had & felte in trouth & in good wyll to god wythout the whiche hauynge & lastynge ther­in noo man maye be saaf: for it is in the leest chosē soule that lyueth. but I meane of specyall grace felte by Inspiracōn of y ^e holy ghost in the maner as it is before sayd / The comen grace that is charyte lasteth hole what soo euer a man doo aslonge as his wyll & his entēte is true to god wythout the whiche hauynge & lastynge that he wolde not syn̄e dedely. ne the dede y ^t he wylfully dooth is not forbede as for dedely synne / For this grace is not lost but for dedely sin̄e / And then̄e it is dedely sin̄e whan his conscyence wytnesseth wyth a vysement that it is dedely syn̄e. and yet neuertheles he dooth it· or elles his consciē ce is soo blynded that he holdeth it noo dedely syn̄e all though he doo the dede wylfully y ^• whiche is forbode of god & holy chirche as dedely synne / Specyall grace felte thrugh the vnseable presēce of Ihū that makyth a soule a perfyte louer lastith not euer ylike hole in the hyȝnes of felyng. but chaūgably comith & gooth as I haue sayd before / Thus our lorde sayth / Spūs vbi vult spirat et vocem eius audis & nescis vnde veniat aut quo vadat / [...]. 3 The holy ghost spyreth where he woll & thou he­rest his voys but thou wost not whan he comyth ne· whether he gooth / He comyth pryuely some tyme whan thou arte leest waar of hym: but thou shalt well knowe hym or y ^u goo / For wondfully he stiryth & myghtily torneth thin herte in to beholdyng of his godenes. & doth thyn hert melte delectably as waxe ayenste the fyre in to softnes of his loue. and this is the voys that he sowneth / But thenne he gooth or thou wote it for he withdrawith hym sōwhat / nought in all: but fro excesse in to sobirte. The hiȝnes passeth: but the substaūce & theffecte of grace dwelleth stylle / And that is aslonge as the soule of a louer kepith him clene: and falleth not wylfully to recheleshede [Page] or dissolucyon is flesshlynes ne to outwarde vanyte. as some tyme it dooth though it haue noo delite therin for freeltee of it self / Of this chaūgabylite in grace speke I of now /

¶A cōmendacōn of prayer offred to Ihū of a soule contemplatyfe / And how stablynes in prayer is a syker werke to stō de in / And how euery felinge of grace in a chosen soule maye be sayd Ihū: but the more clenner the soule is y ^e worthyer is the grace / Caplm xlii.

THe soule of a man whyle it is not towched wyth specyall grace is blunte & boystous to ghostly werke & can noughte theron / It maye not therof for weyknes of itself / It is bothe olde & drye. vndeuoute & vnsauery in itselfe / But then̄e comyth the lyghte of grace· and thrugh towchyng makyth it sharpe & subtyl redy & able to ghosty werke: and yeueth it a grete fredom & an hole redynes in wyll for to be buxom to al the stirynge of grace redy for to worche after that grace styreth y ^e soule / For by openynge of the ghostly eye it is applied all fully to grace redy to pray / And how the soule prayeth then̄e shal I telle the / The moost specyall prayer that the soule vseth & hath moost cōforte in I hope is the Pater noster· or elles psalmes of the sawter / The pater noster for lewde men. and psalmes & ympnes and other seruyce of holy chyrche for lettred / The soule prayeth then̄e not in maner as it dyde befor̄ in comyn maner of mē by hyghnes of voys: or by renable spekynge oute. but in full grete stylnesse of voys & softnesse of herte For why. his mynde is not trowbled ne taryed wyth outwarde thynges but hole gadred togider in itselfe / And the soule is sette as it were in a ghostly presence of Ihū and therfore euery worde & euery syllable is sowned sauerly swete & delectably wyth full accorde of mouthe & of herte? For why the sowle is torned then̄e all in to fyre of loue / And therfore euery worde that it pryuely prayeth is lyke to a spercle spryngyng out of a fyre bronde y ^t chaffith all y ^e myghtes of the soule & torneth hē [Page] in to loue· and lyghtneth hem soo comfortably that the soule lyste euer for to praye & doo none other thynge / The more it prayeth the better it may the myghtyer it is. for grace helpeth the soule well. and makyth all thynge lyghte & easy. that it lyste right wel to psalme & synge the louynges of god wyth goostly myrthe in heuenly delyte / This ghostly werke is fode of the soule. and this prayer is of moche vertue / For it wasteth & bryngeth to nought al temptacōns of the fende preuy & aperte. it sleeth al the mynde & the likyng of the worlde. and of flesshly synnes. It bereth vp the body & the soule fro paynfull te­lynge of wretchydnesse of this lyfe / It kepyth the soule in fe­lynge of grace & worchynge of loue: and nourysshe it euer ylyke hote & fresshe as styckes norissheth fyre / It puttyth awaye all yrkynge and heuynesse of herte▪ and holdeth it in mighte & in ghostly gladnesse / Of this prayer spekyth dauyd thus / Dirigatur oracio mea sicut incensū in conspectu tuo / That is: Dressed be my prayer lorde as encense in thy syghte / For ryght as encense that is cast in the fyre makyth swete smelle by the reke styghyng vp to the ayre / ryght soo a psalme sauo­urly and softly songe of sayd in a bren̄ynge herte yeuyth vp a swete smelle to the face of our lorde Ihū: and to al the courte of heuen / There dare noo flesshe flye rest vpon the pottes brynke boylynge on the fyre / Right soo may ther noo flesshly delyte reste vpon a clene soule that is happed & warmed al in the fyre of loue boylynge and blowynge psalmes & louynges to Ihesu / This prayer is euer herde of Ihesu / It yeldyth grace to Ihesu / And receyueth grace agayn / It makyth a soule homely and felowly wyth Ihesu· and wyth alle the angels of heuen / Vse it who soo maye / The werke is good and gracious in itselfe / And though it be not al fully contemplacōn. in itselfe ne the werkynge of loue by itselfe. Neuertheles it is a partie of contemplacyon? For why: It maye not be done on this manere wyse but in plentee

[Page]of grace thrugh openynge of the ghostly eye / And therfore a soule that hath this fredom & this gracyous felynge in prayenge wyth ghostly sauour & heuenly delyte hath the grace of contēplacyon in maner as it is / This prayer is a ryche offrynge fylled all in fatnes of deuocyon: receyued by angels & presēted to the face of Ihū / The prayer of other men that are besy in actyf werkes is made of two wordes. for they oft tymes fourmeth in her hertes one worde thrugh thynkyng of worldly be synes. and sownen in her mouth a nother worde of the psal­me songe or sayd / And not for that. yf her entente be true yet is her prayer good & medefull though it lacke sauoure & swetnes / But this manere of a man contēplatyfe is made but of one worde. for as it is fourmed in the herte right soo hooly it sowneth in the mouth. as it were noughte but one thynge y ^t fourmyth & sowneth / And sothly nomore it is / For the soule thrugh grace is made hole in itselfe soo ferre departed fro the flesshlyhede that it is mayster of the body· & then̄e is the body noughte elles but as an Instrumente & a trompe of the soule in the whiche the soule blowith swete notes of ghostly loui [...] ges to Ihū / This is the trompe that Dauyd spoke of thus▪ Buccinate in neomenia tuba in insigni die solēpnitatis [...] stre / Blowe ye wyth a trompe in the newe mone / That is ye soules that are refourmed in ghostly lyfe thrugh openyng of the Inner eye. blowe ye deuoutly sownynge psalmes with y ^e trompe of your bodily tonge / And therfore for this pray [...] is plesaūte to Ihū & soo profytable to the soule: then̄e it is good to hym that is newe torned to god what that he be y ^t w [...] de pleyse hym. and coueyteth to haue some queynt felynge of grace for to coueyte this felynge· that he myght thrugh grace come to this lyberte of spiryte. and offre his prayers & his psalmes to Ihū cōtynuelly: & stably & deuoutly wyth hole mynde & brennynge affeccōn in hym to haue it nere honde in custome whan grace woll styre hym therto / This is a syker felynge & [Page] a sothast / If thou maye come therto and holde it the dare not renne abowte here & there: and axe questyons of euery ghostly mā what thou sholde doo how thou shalt loue god: and how y ^u shalte serue god and speke of ghostly maters that passē thy knowynge as perchaūce some done / That maner of dooyng is not full profytable but yf more nede make it / [...]repe the to thy prayers stylly fyrste with traueyle y ^t thou myghte come afterwarde to this restfull felynge of ghostly prayer: and y ^t shall teche the wysdome ynough sothfastly wythoute feynynge or fantasye. and kepe it fourthe yf thou haue it & leue it not: but yf grace come otherwyse & woll remeue it fro the for a tyme and make the for to worche on a nother manere. then̄e maye thou leue it for a tyme & after torne ayen therto / And he that hath this grace in prayer asketh not wherupon he shall sette the poynt of his thought in his prayer. whether vpon y ^e wordes that he sayth or elles on god or on the name of Ihū as some aske. for the felynge of grace techith hym well ynough? For why the soule is torned in to the eye and sharply beholdeth y ^e face of Ihū. & is made syker that it is Ihū that it felyth & seeth / I meane not Ihū as he is in hymself in fulnes of his blessed godhede. but I meane Ihū as he woll shewe hym to a clene sowle holden in body after the clen̄esse that it hath / For wyte thou well that euryche a felynge of grace is Ihū & maye be called Ihū / And after that the grace is more or lesse soo felyth the soule more or lesse Ihū / ye the fyste felynge of specyall grace in a begyn̄er that is called grace of compūccōn and contriciō for his syn̄es is verily Ihū? for why: he maketh that contricyon in a sowle by his presence / But Ihū is then̄e full boystously & rudely felte. full ferre fro his ghostly subtylte: for the soule can noo better ne may noo better for vnclen̄esse of itself then̄e Neuertheles afterwarde yf the soule profite & encrease in vertues & in clen̄es the same Ihū & none other is seen & felt of the same soule whā it is towched wyth grace. but y ^t is [Page] more ghostly nere to the godly kynde of Ihū / And sothly y ^t is the moost thynge that Ihū loueth in a soule that it myght be made godly & ghostly in syghte & in loue lyke to hym in grace to that y ^t he is by kynde. for that shall be the ende of all louers Thenne mayste y ^u be syker that what tyme y ^t thou felyste thy soule styred by grace specyally in that maner as it is befor̄ sayd by openynge of thy ghostly eye thou seest & feleste Ihū / Holde him faste whyle thou may & kepe the in grace: and lete him noughte lyghtly fro the / Loke after none other Ihū but that same by felynge of that selfe grace more godly y ^t it myghte wexe in the more & more / And drede the nought thouȝ Ihū y ^t thou felyst be not Ihū as he is in his full godhede that y ^u shol­dest therfore mowe be deceyued yf thou lened to thy felynge. but trust y ^u well yf thou be a louer of Ihū y ^• thy felyng is true & that Ihū is truly felte & seen of the thrugh his grace as thou may see him here / And therfore lene fully to thy felynge wh [...] it is gracyous & ghostly: and kepe it tendly. & haue grete [...] not of thyselfe but of it. that thou myghte see: & fele Ihū [...] better & better / For grace shal euen teche the by itselfe yf tho [...] wol falle therto tyll y ^u come to thende / But perchaūce y ^u beg [...] neste to wonder why I saye one tyme that grace worchyth [...] this: and on a nother tyme y ^t loue worcheth or god worchy [...] Vnto this I saye thus: that whan I saye that grace worch [...] I meane loue: Ihū: and god. for all is one. & noughte but [...] Ihū is loue: Ihū is grace: Ihū is god / And for he worcheth [...] in vs by his grace for loue as god· therfore maye I vse wh [...] worde of thise iiii. y ^t me lyst after my stiryng in this writyng

¶How a soule thrugh the openynge of the ghostly eye recey­ueth a gracyous loue able to vndstonde holy wrytt / And how Ihesu that is hydde in holy writt shewyth hymselfe to his lo­uers / Caplm xliii

THen̄e y ^e soule of a louer felith Ihū in prayer in y ^e maner before sayd. & thynkith y ^t it wold neuer fele otherwyse / [Page] Neuertheles it falleth that somtyme grace putteth scilence to vocall prayenge: and styreth the sowle to see & to fele Ihū in a nother maner / And y ^t maner is fyrste to see Ihū in holy writt For Ihū that is al sothfastnes is hidde & heled therin woūden in a softe sendyle vnd fayr wordes that he may not be knowne felte but of a clene herte? For why: sothfastnes woll not shewe itself to enmyes but to frēdes that loue & desyre it with a meke herte. for sothfastnes & mekenes arne full true systers fastned togyder in loue & charyte / and therfore is there noo leynynge of coūseylle betwyxe hem two / Mekenes presumyth of sothfastnes and noo thynge of itselfe: and sothfastnes tro wyth well on mekenes: & soo they accorden wond well / Thē ne for asmoche as a soule of a louer is made meke thrugh inspiracōn of grace by openynge of the ghostly eye: and seeth y ^t it is nought of itself: but on̄ly hangeth in the mercy & the godenes of Ihū lastyngly is born̄ vp by fauour & helpe of him on̄ ly: and truly desyrynge the presence of him therfore seeth it Iesu: For it seeth sothfastnes of holy writt wonderly shewed & opened aboue studye & traueyle & reason of mannes kyndly wytte / And that maye well be called the felynge & the percey­uynge of Ihū / For Ihū is well of wysdome. & by a lityll heel dynge of his wysdom in to a clene soule he maketh the soule wyse ynough for to vndstonde all holy wrytt. not all at ones in special beholding: but thrugh that grace the soule receiueth a newe ablynes & a gracyous habyte for to vndstonde it specyally whan it comith to mynde This openyng & this clernesse of wytte is made by the ghostly presence of Ihū / For right as the gospell sayth of ii. discyples goynge to the castell of Emaus bren̄ynge in desyre & spekyng of our lorde Ihū: our lorde appered to hem presently as a pylgryme and taught hem y ^t prophecyes of hymselfe / And as the gospell sayth / Apperuit illis sensum vt intelligerent scripturas / [...]uc· xiiii He opened to hem clernes of wytte that they myghte vnderstonde holy writynge / Right [Page] so the ghostly presence of Ihesu openyth the wytte of his lo­uer that it bren̄eth in desyre to hym: and bryngeth to his minde by mynystracōn of angels the wordes & the sentences of holy wrytte vnsoughte and vnauysed one after a nother. and expowneth hem redily be they neuer soo harde ne soo preuy / The harder that they ben and ferder fro mannes resonable vnderstondynge the more delectable is the true shewynge of hem / Whan Ihesu is mayster it is expowned and declared litterally: morally: mystily: & heuenly. yf the mater suffre it / By letter that is lyghteste and moost playne is bodily kynde comforted / By moralte of holy wrytte the soule is infourmed of vyces & vertues wysely to cūne departe that one fro that other By mystyhed it is illumyned for to see y ^e werkes of Ihesu in holy chirche. redily for to applye the wordes of holy wrytte to cryst our hede: and to holy chirche that is his mysty body / And the fourth that is heuenly longeth on̄ly to the worchynge of loue / And that is whan alle sothfastnes in holy writte is ap­plyed to loue / And for that is mooste lyke to heuenly felynge therfor̄ I calle it heuenly / The louer of Ihū is his frende. not for he hath deserued it: but for Ihū of his mercyfull goodnes makyth hym his frende by true accorde / And therfore as to [...] true frende that pleyseth hym wyth loue. not serueth hym [...] drede as a thralle: he shewith his preuyte / Thus he saith hym [...]selfe to his apostles / Iam vos dixi amicos qr quecun (que) aud [...] ­ui a patre meo nota feci vobis / Now I saye that ye are fren [...]des / For I make knowen to you all thynges that I haue herde of my fader / To a clene sowle that hathe the palett pury­fyed from fylthe of flesshly loue holy wrytte is lyfely foode and sustenaunce delectable /

It sauoureth wonder swetely whan it is wel chewed by goostly vnderstondynge? For why: the spiryte of lyffe is hydde therin that quyckenyth all the myghtes of the sowle / and fylleth theym full of swetnesse of heuenly sauoure and ghostly [Page] delyte / But sothly hym nedeth to haue whyte teeth & sharpe & well pycked that sholde byte of this ghostly brede / For flessh­ly louers & heritykes maye not to wche the Inwarde floure of it / Her teeth are blody & ful of fylthe. therfore they ben fasting fro felynge of this brede / By teeth are vnderstonde the Inly wyttes of y ^e soule. the whiche in flesshly louers & in heretykes ben blody full of synne & of worldly vanytees / They wolde & they can not come by curyosite of her kyndly wytte to y ^• soth fastnes in knowynge of holy wrytte. for her wytte is corrupte by origynall synne and actuell also. And is not yet helyd thrugh grace / And therfore they doo but gnawe vpon the barke wythoute speke they neuer soo moche therof / The Inner sauour wythin they fele not of / They ben not meke they bē not clene for to see it / They ben not frendes to Ihesu. and therfore he sheweth hem not his coūseyle / The preuyte of holy wrytte is closed vnd a keye seeled wyth a sygnett of Ihūs fynger: that is the holy ghost / And therfore wythouten his loue & his leue may noo man come in / He hath on̄ly the keye of cūnynge in his kepynge as holy wrytte sayth. and he is keye hymselfe / And he letteth in whom he woll by Inspyracōn of his grace. and breketh not the selle. and y ^t dooth Ihū to his lo­uers / Not to all ylike. but to hem that are specyally Inspyred for to seke sothfastnes in holy wrytte wyth grete deuocōn in prayeng: and wyth moche besynes in studyenge goynge before / Thise maye come to the fyndyng whā our lorde Ihū wol shewe it / See now then̄e how grace openeth the ghostly eye & clereth y ^e wytte of the soule wondly aboue the freelte of cor­rupte kynde / It yeuyth the soule a newe ablenesse whether it woll rede holy wrytte or here or thynke it for to vndstonde it truely & sauourly the sothfastnes of it in the maner before sayd / And for to torne redily all reasons & wordes that are bodily sayd in to ghostly vndstonding. & that is noo grete merueyle / For the same spiryte expownyth it and declareth it in a clene [Page] soule in comfort of it that fyrst made it. and that is the holy ghost / And this grace maye be & is aswel in lewde as in lettred men as anenstes the substaūce & the true felynge of soth­fastnes and the ghostly sauoure of it in generall though they see not so many reasons in specyall: for that nedeth not / And whan the soule is thus abled & lightned thrugh grace. then̄e it lyste for to be alone some tyme oute of lettynge or comonynge of all creatures that he myght freely assaye his Instrumēt that I calle his reason in beholdyng of sothfastnes that is cō teyned in holy wrytte / And then̄e there falle to mynde wordes & reasons and sentences ynough to occupye hym in full ordynate & full sadly / And what comforte & ghostly delyte: sauour & swetnesse a soule may fele then̄e in his ghostly werke thruh̄ dyuers Illumynacōns: Inly perceyuynges: preuy knowynges and sodeyn towchynges of the holy ghost by assaye the sowle maye wyte and elles not / And I hope that he shal not erre be soo that his teeth that ben his Inwarde wyttes be kepte whyte & clene fro ghostly pryde & fro curyosite of kyndly wytte / [...] hope that Dauyd felte full grete delyte in this maner werk [...] whan he sayd thus / Q [...] dulcia fauci (bus) meis eloquia tua s [...] per mel ori meo / How swete are thy spekynges lorde Ihū [...] my chekes ouer hony to my mouth / That is: Lorde Ihū thy [...] holy wordes endyted in holy wrytte broughte to my [...] thrugh grace are swetter to my chekes: that are y ^e affecōns o [...] my soule than hony is to my mouthe / Sothly this is a fayre werke wythoute paynfull traueylle for to see Ihesus thus / This is one manere of syghte of Ihesu as I sayde before / Not as he is: but clothed vnder lyckenesse of werkes and of wordes / Per speculum in enigmate / By a myrroure and by a [...]yckenesse / As the appostle saythe / Ihesu is endeles myghte wysdome and goodnes: Ryghtwysnesse: soothfastnesse: holy­nesse. and mercy / And what this Ihesu is in hym selfe maye noo sowle see ne here. But by effecte of his worchynge he [Page] maye be seen thrugh the lyght of grace. as thus / His myght is seen by makynge of all creatures of nought. his wysdome in ordynate disposynge of hem: his goodnes in sauyng of hem his mercy in foryeuenesse of syn̄es. his holynesse in yeftes of grace: his rightwysnes in harde punysshynge of syn̄e. his softnes in true rewardyng of good werkes / And al this is expressed in holy wrytte. and this seeth a soule in holy wrytte with all other accidentes that fallen herto / And wite thou wel that suche gracyous knowynges in holy wrytt or in other writinge that is made thorugh grace are noughte elles but swete letters senden & made betwyxe a louynge soule & Ihū loued / Or elles yf I shall saye sothlyer betwyxe Ihū the true louer & the soules loued of hym / He hath full grete tendnes of loue to al his chosen childern that are here closed in claye of this bodily lyfe / And therfore though he be absent fro hem highe hid aboue in the bosom of the fader fulfylled in delyces of the blessed godhede. yet notwythstondyng he thynketh vpon hem & vysy­teth hem full ofte thrugh his gracyous ghostly presence & cō ­forteth hem by his letters of holy wrytte. and dryueth oute of her hertes heuynes & werynes: dowtes & dredes. and maketh hē gladde & mery in hym truely. trowynge to all his byhetynges and mekely abydinge fulfyllyng of his wyll / Saynt poul sayth thus / Quecū (que) scripta sūt ad nostrā doctrinā scripta sunt vt per consolacionē scriptura (rum) spē habeamꝰ / Ro. xv. All that is wry­ten to our techynge it is wryten that by comforte of wrytynge we myghte haue hope of saluacyon / And this is a nother werke of cōtemplacōn for to see Ihū in scryptures after openynge of the ghostly eye / The clenner the syghte is in behol­dynge. the more comforted is the affeccion in the tastynge [...] A full lytyll sauour felte in a clene soule of holy wrytte in thys maner before sayd sholde make the soule sette lytyll pryce by knowynge of all the vii. artes. or of all the worlde of all wo­ldly cūnynges / For the ende of this knowinge is saluacōn of [Page] a mannes soule in euerlastynge lyf. and the ende of that other as for hemselfe is but vanytee and a passynge delyte: but yf they be torned thrugh grace to this ende.

¶Of the preuy voys of Ihesu sownyng in a soule wherby it shall be knowen / And how al the gracyous Illumynacōns made in a soule ben called the spekynges of Ihū / c. xliiii.

[...]O thyse are fayr newe felynges in a clene soule. and if a sowle were fulfylled wyth suche it myghte be sayd. & sothly that it were refourmed somwhat in felynge: but not yet fully▪ for why: yet Ihesu sheweth more and ledeth the soule Inner: and begynneth to speke more homely and more lo­uely to a soule. and redy is the soule thenne to folowe the sty­ [...]yng of grace / For the prophete sayth / Quocū (que) ibat spūs i [...] luc gradiebantur et rote sequentes eū / whed soo yede the spi [...]yte thider yede the wheles folowynge hym / By wheles are vnderstonde the true louers of Ihū / For they are roūde in vertue wythout angyle of frowardenes. and lyghtly whyrlynge tho­rugh redynesse of wyll to the styryng of grace / For after tha [...] grace styreth and techeth: soo they folowe and worche as th [...] prophete sayth / But they haue fyrste a full siker assaye and [...] true knowinge of the voys of grace or they maye doo so th [...] they be not deceyued by her owne feynyng of by the mydda [...] fende / Our lorde Ihesu sayth thus of his louers / Oues [...] vocem meā audiūt et cognosco eas & cognoscūt me mee / [...] [...] shepe heren my voys and I knowe hem and they knowe me The preuy voys of Ihesu is full true. and it makyth a soule true / There is noo feynyng in it ne fantasye ne pryde ne ypocrysy / But softnesse: mekenesse: pees. loue: and charytee. And it is full of lyfe loue & grace / And therfore whan it so wnyth in a sowle it is of soo grete myghte some tyme that the [Page] soule sodeynly layeth of honde all that there is. prayenge: spekynge: redynge or thynkynge in the manere before sayd. & all maner bodily werke & lystnyth therto fully heryng & perceyuinge in rest & in loue the swete steuen of this goostly voys. as it were rauysshed fro y ^e mynde of all erdely thynges / And then̄e some tyme sheweth Ih̄u in this pees hymself as an hawtful mayster and somtyme as a reuerent fader: & sōtyme as a louely sponse / And it kepyth a soule in a wondfull reuerence & in a louely beholdynge of hym that y ^e soule lyketh well thenne. and neuer soo well as thenne / For it felyth soo grete sykernesse and soo grete reste in Ih̄u & soo moche fauour of his goodnes y ^t it wolde euer be soo and neuer doo other werke / It thinkith y ^t it touchith Ih̄u and thruh̄ vertue of y ^e vnspekable touchynge it is made hole & stable in itselfe reuerently beholdyng on̄ly Ih̄u· as yf there were noo thynge but Ih̄u oo thyng and be a nother. borne vp on̄ly by y ^e sauour and y ^e wondful goodnes of hym y ^• is that thynge y ^t he felyth and seeth / And this felynge is ofte tymes wythoute specyall beholdynge of holy wrytte. ne but wyth fewe wordes formyd in y ^e herte. nought but thus amonge fallen in swete wordes accordynge to y ^• felynge: eyther louynge or worshyppyng or wondryng: or other wyse sownynge as the herte lykyth / The soule is full moche departed fro loue or likynge of the worlde thorugh ve [...]ue of this gracyous felynge / And also fro mynde of the worlde moche in the meane tyme / It takyth none hede therof for it hath noo tyme therto / But then̄e sōtyme anone wyth this fallyth [...]n to a soule diuers Illumynaciōs thruh̄ grace. y ^t whiche Illumynacōns I calle the spekinges of Ihū & the sight of ghostly [...]hynges / For wyte y ^u wel that all the besynes y ^t Ihū makith a [...]ut a soule. is for to make it a true perfyte spouse to him in [...]e hynes & the fulnes of loue. And y ^t may not be done so sodē [...] therfore Ihū y ^t is loue & of all louers the wysest assayeth by many wyses & by many wondful meanes or it may come a­boute [Page] And therfore that it myghte come to theffecte of true spousage he hath suche gracyous spekynges this maner of a wower to a chosē soule / He sheweth his preuy Iewels. moche thynge he giueth & more he behiteth. and curteys daliaūce he shewith / Ofte he visyteth wyth moche grace & ghostly cōforte as I befor̄ 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 on̄ly that is hyghest of al wythout ony beholdyng of ony other thynge than hymself / But what are thyse ghostly thynges sayest y ^u. 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 [...]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 bē also the whi­che thrugh lyghte of grace are shewed to the soule. & [...] thyse / The kynde of all resonable soules. & the gracyous wo [...] chynge of our lorde Ihū in hem / The kynde of angels bless [...] & reproued & her worchyng: and the knowynge of the bless [...] trynyte after that grace techith / Holy wrytte sayth in the boke of songes of the spouse thus / [...] Surgā & circuibo ciuitatē & que rā quē diligit aīa 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 [Page] 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 In̄er eye on Ihū in bodily creatures for to see his myghte: his wysdome & his goodnes in ordynaūce of her kynde: but it is moche fayrer lokinge on Ihū in ghostly creatures / Fyrste in resonable soules bo­the chosen & reproued to see the mercyfull callyuge of him to chosen. how he torneth hē fro sin̄e by lyghte of his grace. how he helpeth hem: techeth hem: chastith hem. cōfortith hem. he ryighteth he clenseth he fedeth: how he maketh hem bren̄ing in loue & in lyghte by plente of his grace / And thus dooth he not to one soule on̄ly but to all his chosē after mesure of his grace / Also of al reproued how ryghtfully he forsakyth hem & leueth hem in her syn̄es & dooth hem no wronge. How he rewardeth hem in this worlde suffrynge hem to haue the fulfillyng of her wyll & after to punyssh̄ 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 syȝte is noughte elles but the syghte of Ihū. not in hīselfe but in his mercyfull preuy werkes & in his rightwys domes euery daye shewed & remēbred & 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 bren̄ynge loue / Also the syghte of angels kynde: fyrste of dāpned & after that of the blessed / It is a full fayr contemplacōn 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 Ihū that he maye not dere / Then̄e the soule beholdeth [Page] 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 impiū et nō 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 therfor̄ it is a grete cowardnesse that men dreden hym somoche / He maye noo thynge doo wythout leue of our lorde Ihū. not somoche as entre in to a swyne as the gospell sayth Moche lesse maye he doo then̄e to noye ony man / And then̄e yf our lorde Ihū gyue hem leue to tarye vs it is full worthily & mercyfully done that our lorde Ihū doth. and therfore welcome be our lorde Ihū 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 fēde yf he durste say naye. but his mouth his stopped wyth his owne malyce. his hondes are boūden as a theyf worthy to be demid & hanged in helle And then̄e the soule accusyth him & riȝtfully demith him after that he hath deserued / wond not of this sayeng. for saynte poul meaned the same whā he sayd thus / Frēs nescitis qm̄ anglos iudicabimꝰ / 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 dem [...] 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 Ihū opēly in sothfastnes / shamid & shent is y ^e fēde gretly in hīself. whā he is thꝰ fared with a clene soule. He wolde fayn flee away & he may not for y ^e myȝte of y ^e hiest holdeth him styll: and y ^t greuith him more thā al y ^e fire of helle. wond mekely fallith y ^e soule to ihū then̄e w ^t hertly louinges y ^t he so myȝtly 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 Ihū is god & mā aboue all creatures after that the soule maye see hym here / Caplm xlvi.

ANd then̄e after this by the self lyght maye the soule see ghostly the fa [...]rhede of angels the worthines of hem in kynde. the subtylte of hem in substaūce: the cōfermynge of hē in grace. & the fulnesse of endles blysse▪ y ^• soūdryhede of orders the distynccōns of persones how they lyue all in lyght of sothfastnes endles. and how they bren̄e all in loue of the holy goost after the worthynes of orders. how they see & loue & pray­se Ihū in blessyd reste wythout ceesinge / There is noo syght of body: ne no figure in ymaginacōn in this maner worchinge but all ghostly &. of ghostly creatures / Then̄e begyn̄eth the soule to haue grete aqueyntaūce of the blessed spirytes & a grete felishyp / They are full tend & full besye aboute suche a soule to helpe it / They are maysters to teche it. & often thrugh her ghostly presence & towchynge of her lyghte dryuen out fantasyes fro the soule: & they Illumyn the soule graciously. thei cō ­forte the soule by swete wordes sodenly sowned in a clene herte / And yf ony dysease falle ghostly they seruen the soule and mynystre to it all that it nedeth / Thus saynt poul said of hē / Nōne oēs sūt administratorii sp̄us missi ꝓpt (er) eos qui heredi­tatē capiūt salutis / Heb [...] [...]. wote ye not wel that holy spirytes are minysters sente of Ihū for hem that taken the herytage of helth Thyse are chosen soules: as who sayth yes / For wyte y ^u well that all this ghostly worchyng of wordes & of reasons broughte to the minde· & suche fair liknes are made bi the mynistery of angels whan the lyght of grace abūdantly shinyth in a clene soule / It maye not be tolde by tonge the felynges the lyghtnynges the graces & the cōfortes in specyall that clene sowles perceyue thrugh fauourable selyshyp of blessed angels / The soule is well at eace with hem to beholde how they done that it wolde tende to noo thynge elles / But then̄e wyth the helpe [Page] of the angell yet the soule seeth more for knowinge ryseth aboue all this in a clene sowle / And y ^t is to beholde the blessyd kynde of Ihū / Fyrst of his gloryoꝰ manhede how it is hygh [...] worthily aboue all angels kynde. & thenne after of his bless [...] godhede / For by knowyng of creatures is knowen the creat [...] ur. & then̄e begyn̄eth the soule to perceyue a lytyll of the pr [...] tees of the blessid trinyte / It may wel ynough· for lyght of g [...] ace gooth before. & therfore she shal not erre aslōge as she [...] deth her wyth the lighte / Then̄e is it opened sothfastly to the eye of y ^e soule the on̄lihede in subūan̄ce & distynccōn of [...] in the blessyd tyrnite. as it maye be seē here. & moche [...] sothfastnes of the blessid trinyte pertynent to this [...] whiche is openly declared & shewed by writyng of holy [...] of holy chyrche / And wyte y ^u well that y ^e same & the [...] [...]thfastnes of the blessyd trinyte y ^• thise holy doctours [...] thrugh grace writen in her bokes in strēgthing of ou [...] [...] a clene soule may see in knowyng thrugh y ^• self lygh [...] [...] / I woll not expresse tomoche of this mater̄ here [...] for it nedeth not / Wond grete loue felith the soule [...] delyte in felyng of this sothfastnes whā it is [...] specyall grace. for loue & light goth bothe togyd in [...] / There is noo loue y ^t riseth of knowyng & of [...] dyng y ^t may towche sooner our lorde as this loue [...] why: this knowyng is worthiest & hyeste in itself [...] god & man yf it be specyally shewed bi the lyght of [...] therfor̄ is the fyre of loue flam̄ynge of this more [...] than it is of knowyng of ony creature bodily or ghostly [...] thise gracyoꝰ knowynges felid in a soule of y ^e vnyuersitee of al creatures in maner̄ before said. & of our lorde Ihū mak [...] keper of al this fayr vnyuersitee. I calle hē fayr wordes & [...] spekynges of our lorde Ihū to a soule y ^• whiche he wol make his true spouse / He shewith preuytees & profereth riche [...] tes of his tresour: & arayeth y ^e soule with hē ful honestly / She nede not be ashamed wyth the cōpanye of her felawes to apere [Page] afterwarde to the face of Ihesu her spouse / All this louely dalyaūce of preuy speche bitixe thū & a soule may be called an hidde worde. Iob. iiii. of the whiche holy wrytt sayth thꝰ / Porro ad me dcm̄ est vbū absconditū et venas susurrii ꝑcepit auris mea / Sothli to me is said an hidde worde & the veynes of his rowuynges myn eere hath perceyued / The Inspyracōn of Ihū is an hidde worde. for it is preuily hidde fro al louers of the worlde & shewed to his louers▪ thrugh whiche a clene sowle perceyueth redily the veynes of his rownyng y ^t are specyally shewenges of his sothfastnes / For eueryche gracyoꝰ knowynge of sothfastnes felt wyth Inly sauour & ghostly delyte is a preuy [...]ownyng of Ihū in the ere of a clene soule / Him behoueth to [...] moche clen̄es & mekenes & all other vertues: & to be halfe [...] to noys of wordly Ianglyng y ^t shold wysely perceyue [...] ghostly rownynges y ^t is the voys of Ihū / Of y ^• why [...] sayth thꝰ / Vox dn̄i p̄parantis ceruos & reuelabit [...] The voys of our lord [...]hū arayeng hertes & he shal shew [...] That is▪ the Inspiracōn of Ihū makyth soules lyghte [...] y ^t sterten fro therthe ouer busshes & breres of al [...]. & he sheweth to hem the thicke. y ^t are his preuitees [...] not be perceyued but bi sharpe eye. Thise beholdinges [...] groūded in grace & in mekenes maketh a soule [...] in desyre to y ^• face of Ihū / Thise are y ^e ghostly [...] I spake of befor̄: & they bē called newe gracioꝰ felinges [...] [...]oo but touche hē a litill for wyssing of y ^e soule / For a sou [...]e that is clene stired by grace to vse of this werkyng may see more in an hour of suche ghostly matere thā myȝte be wrytē in a grete boke /