THAT THE INWARD STATE OF THE SOUL SHOULD BE LIKE THE OUTWARD GHOSTLY Sister in Christ Jesus, I pray thee that in the calling to which our Lord hath called thee for His service, thou rest contented, and abide constantly therein, travailing busily with all the powers of thy soul to fulfil in truth of good life (by the grace of Jesus Christ) the state which thou hast taken in exterior likeness and seeming; and as thou hast forsaken the world, as it were a dead man, and turned to our Lord bodily in sight of men, so thou be in thy heart as it were dead to all earthly loves and fears, and turned wholly to our Lord Jesus Christ; for be thou well assured that a bodily turning to God without the heart following is but a figure and likeness of virtues, and not the truth in itself. Wherefore wretched men and women are they who, neglecting the care of their interior, show only exteriorly a form and likeness of holiness, in habit or clothing, in speech and outward carriage and works, casting their eyes upon other men’s deeds, and judging their defects, esteeming themselves to be something, when indeed they are just nothing, and so deceive themselves. Do not thou so; but together with thy body turn principally thy heart to God, and frame thy interior to His likeness, by humility and charity and other spiritual virtues, and then art thou truly turned to Him. I say not that thou mayest early on the first day be turned to Him in thy soul in perfection of virtues as thou mayest with thy body be enclosed in a house; but my meaning is, that thou shouldst know that the end of thy bodily enclosure is that thou mightest thereby the better come to a spiritual enclosure; and even as thy body is enclosed from bodily converse with men, even so thine heart might be enclosed from the inordinate loves and fears of all earthly things. And that thou mayest the better come thereto, I shall in this little treatise yield thee the best instructions and helps that I know or can. OF THE ACTIVE LIFE, AND THE EXERCISES AND THE WORKS THEREOF THOU must understand that there are in the holy Church two manner of lives (as saith St Gregory) in which a Christian is to be saved. The one is called Active, the other Contemplative; without living one of these two lives no man may be saved. The Active consisteth in love and charity exercised exteriorly by good corporal works, in fulfilling of God’s commandments and of the seven works of mercy, corporal and spiritual, towards our Christian brethren. This life pertains to all worldly men that have riches and plenty of worldly goods to dispose of, and to all those (be they learned or unlearned, lay men or spiritual persons) that are in office or state to govern, or have care of others; and generally all worldly men are bound to the practice of this kind of life according to their best knowledge and ability, and as reason and discretion shall require. If he much good have, then much good for to do; if he little have, less may he do; and if he naught have, then must he have a good will. Such works as these (be they corporal or spiritual) are works of the Active life. Also a great part of it consists in great bodily deeds which a man exerciseth upon himself, as great fasting, much watching, and other sharp penance, to chastise the flesh with discretion for sins formerly committed. As also to mortify thereby the lusts and likings of the flesh, and to make it pliable and obedient to the will of the spirit. These works though they be but Active, yet they help very much, and dispose a man in the beginning to attain afterwards to contemplation, if they be used with discretion. OF THE CONTEMPLATIVE LIFE, AND THE EXERCISES AND WORKS THEREOF CONTEMPLATIVE life consisteth in perfect love and charity, felt inwardly by spiritual virtues; and in a true and certain sight and knowledge of God and spiritual matters. This life belongs to them especially who for the love of God forsake all worldly riches, honors, worships and outward businesses, and wholly give themselves soul and body (according to all the knowledge and ability that is in them) to the service of God, by exercises of the soul.

Now then, since it is so (dear sister) that the quality of thy state requireth of thee to be contemplative (for that is the intent of thy enclosing, that thou mightest more freely and entirely apply thyself to spiritual exercises), it behoveth thee to be right busy both night and day in labor of body and spirit, to attain as nigh as thou canst to that life by such means as thou mayest find to be best for the said end. But before I tell thee of the means, I shall tell thee a little more of this contemplative life, that thou mayest somewhat see what it is, and so set it as a mark in the sight of thy soul, whereto thou shalt tend, and direct all thy exercises and doings. OF THREE SORTS THAT BE OF CONTEMPLATION AND OF THE FIRST OF THEM CONTEMPLATIVE life hath three parts. The first consisteth in knowing God, and of spiritual things gotten by reason and discourse, by teaching of men, and by study in holy Scripture, without spiritual gust, or affection, or inward relish felt by them; for they have it not by the special gift of the Holy Ghost, as persons truly spiritual have their knowledge, which, therefore, is very tasteful to them in their interior.

This part have especially in them learned men and great scholars, who, through long study and travail in holy Writ, attain to this knowledge more or less by the abilities of their natural wit, which God giveth to every one, more or less, that hath use of reason.

This knowledge is good, and may be called a kind or part of Contemplation, inasmuch as it is a sight of verity and a knowledge of spiritual things. Nevertheless it is but a figure and shadow of true Contemplation, since it hath no spiritual gust or taste in God, nor inward sweetness, which none feels but he that is in great love of charity; for it is the proper Well or Spring of our Lord, to which no alien is admitted. But the aforesaid manner of knowing is common both to good and bad, seeing it may be had without charity, and therefore it is not very contemplation. Of this kind of knowledge St Paul speaketh thus: If I knew all mysteries and all knowledge, and have not charity, I am nothing. f42 Nevertheless, if they that have it keep themselves in humility and charity, and according to their might fly worldly and fleshly sins, it is to them a good way, and a great disposing to true Contemplation if they desire and pray devoutly after the grace of the Holy Ghost. Other men have this knowledge, and turn it to pride and vain-glory, or unto covetousness and desire of worldly dignities, worships and riches, not humbly using it to the glory of God, nor charitably to the soul’s good of their brethren. Some of them fall either into heresies and errors, or into other open sins, by which they discredit themselves and the holy Church. Of this knowledge St Paul speaks in these words: knowledge puffeth up, but charity edifies. This I knowledge alone lifteth up the heart to pride; but mix it with charity, and then it turns to edification.

HOW LEARNED MEN MAY BECOME PIOUS.

This knowledge alone is but water, unsavory and cold. And, therefore, if they that have it would humbly offer it up to our Lord, and pray for His grace, He would by His blessing turn their water into wine, as He did at the prayer of His Mother at the marriage feast; that is to say, He would turn their unsavory knowledge into true wisdom, and their cold naked reason into spiritual light and burning love, by the gift of the Holy Ghost. OF THE SECOND SORT OF CONTEMPLATION THE second part of Contemplation lieth principally in affection, without spiritual light in the understanding or sight of spiritual things; and this is commonly of simple and unlearned men who give themselves wholly to devotion, and is had and felt in this manner: When man or woman being in meditation of God, through the grace of the Holy Ghost, feeleth fervor of love and spiritual sweetness, by occasion of thinking of Christ’s passion, or of some of the works done by Him in His humanity; or he feeleth cause of great trust in the goodness and mercy of God for the forgiveness of his sins, or admires the liberality of His gifts of grace, or else feeleth in his affection a certain reverential fear towards God, and His secret judgements and justice, which yet he seeth not; or being in prayer, he findeth all the powers of his soul to be gathered together, and the thought and love of his heart to be drawn up from all transitory things, aspiring and tending upwards towards God by a fervent desire, and spiritual delight, and yet, nevertheless, during that time he hath no plain sight in the understanding of spiritual things, nor in particular of any of the mysteries or senses of the holy Scriptures; but only that for that time nothing seemeth so pleasing and delightful to him as to pray, or think as he then doth for the savory delight and comfort that he findeth therein, and yet cannot he tell what it is, but he feeleth it well, for it is a gift of God, for out of it spring many sweet tears, burning desires, and still mournings, or contrition for sin, which scour and cleanse the heart from all filth of sin, and causeth it to melt into a wonderful sweetness in Jesus Christ, and to become obedient and ready to fulfil all God’s will, insomuch that it seems to him he makes no reckoning what becomes of himself, so that God’s will were fulfilled in him, and by him, with many other such good inspirations and desires which cannot be reckoned. Such feelings as these cannot be had without great grace, and whoso hath any of them or other such like, he is at that time in charity and the grace of God; which charity let him know to his comfort, will not be lost or lessened in him (though the fervor thereof may abate) but by a deadly sin. And this may be called the second part of Contemplation, nevertheless, this part hath two degrees. OF THE LOWER DEGREE OF THE SECOND SORT OF CONTEMPLATION THE lower degree of this feeling, men which are active may have by grace, when they are visited by our Lord, as mightily and as fervently as they that give themselves wholly to Contemplation and have this gift. But this feeling in his fervor cometh not alway when a man would, nor lasteth it full long. It cometh and goeth as He will that giveth it; and therefore whoso hath it, let him be humble, and thank God and keep it secret, unless it be to his confessor, and let him hold it as long as he may with discretion; and when it is withdrawn, let him not be daunted or troubled, but abide constant in the light of faith, an humble hope, with patient expecting till it come again. This is a little tasting of the sweetness of the love of God, whereof David saith thus in the Psalms: Gustate et videte quoniam suavis est Dominus — Taste and see how sweet our Lord is. f44 OF THE HIGHER DEGREE OF THE SECOND SORT OF CONTEMPLATION THE higher degree of this part may not be had nor held but of them which be in great rest and quiet both of body and mind, who by the grace of Jesus, and long travail corporal and spiritual, are arrived to a rest and quietness of heart and clearness of conscience. So that nothing is so pleasing to them as to sit still in quiet of body and to pray always to God, and to think on our Lord, and sometimes on the blessed name of Jesus, which is comfortable and delightful to them, by the remembering whereof they feel themselves moved and fed in their affection towards God. And not only the said name, but also all other kind of prayers (as the Pater Noster, the Ave, the Hymns and Psalms, and other devout prayers and sayings of holy Church) are turned, as it were, into a spiritual mirth and sweet songs, by which they are comforted and strengthened against all sins, and much relieved in their bodily pains or diseases. Of this degree speaketh St Paul thus: Be not drunk with wine, but be filled with the Holy Ghost, speaking to yourselves in psalms and hymns and spiritual songs, making melody an your hearts to our Lord. Whoso hath this grace, let him keep himself in humility and be ever desiring to come to more knowledge and feeling of God, which is to be had in the third sort of Contemplation. OF THE THIRD SORT OF CONTEMPLATION THE third sort, which is as perfect Contemplation as can be had in this life, consisteth both in knowing and affecting; that is, in knowing and perfect loving of God, which is when a man’s soul is first reformed by perfection of virtues to the image of Jesus, and afterwards, when it pleaseth God to visit him, he is taken in from all earthly and fleshly affections, from vain thoughts and imaginings of all bodily creatures, and, as it were, much ravished and taken up from his bodily senses, and then by the grace of the Holy Ghost is enlightened, to see by his understanding Truth itself (which is God) and spiritual things, with a soft, sweet, burning love in God, so perfectly that he becometh ravished with His love, and so the soul for the time is become one with God, and conformed to the image of the Trinity.

The beginning of this Contemplation may be felt in this life, but the full perfection of it is reserved unto the bliss in heaven. Of this union and conforming to our Lord speaks St Paul thus: Qui adhaeret Deo unus spiritus est cum eo; that is to say, he who by ravishing of love is become united to God, God and that soul are not now two, but both one. And surely in this oneing consisteth the marriage which passeth betwixt God and the soul, that shall never be dissolved or broken. OF THE DIFFERENCE THAT IS BETWIXT THE SECOND AND THIRD SORT OF CONTEMPLATION THE foresaid second sort of Contemplation may be termed a burning love in Devotion, and is the lower; this third a burning love in Contemplation, and is the higher. That is sweeter to the bodily feeling, this to the spiritual feeling inwardly, and is more worthy, more spiritual, more wonderful. For, indeed, it is a foretaste (so little as it is) and an earnest or handsell of the sight or Contemplation of heavenly joy, not clearly, but half in darkness, which shall be perfected and made a clear light and sight in the bliss of heaven; as St Paul saith: Now we see as through a glass darkly, but then we shall see face to face. This is the enlightening of the understanding in delights of loving, whereof David saith in the Psalter: Et nox illuminatio mea in deliciis meis — My night is my light in my delight. The other is milk for children, but this solid meat for perfect men, that have their senses exercised (as St Paul saith) for the discerning of good from evil.

To the perfection of this high Contemplation may no man come till he be first reformed in soul to the likeness of Jesus in the perfection of virtues: nor can any man living in mortal body have it continually and habitually in the height of it, but by times when he is visited. And as I conceive by the writing of holy men, it is a full short time, for soon after he returneth to a sobriety of bodily feeling; and of all this work charity is the cause. Thus, as I understand St Paul speaks of himself: For whether we be beside ourselves, it is to God, or whether we be sober, it is for your cause; it is the love of Christ that constraineth us; that is, whether we overpass our bodily senses in Contemplation, or we are more sober to you in our bodily feeling, the love of Christ straineth us. Of this part of Contemplation and of reforming to God speaketh St Paul openly, thus: But we all with open face, beholding as in a glass the glory of our Lord, are changed into the same image from glory to glory, even as by the spirit of the Lord. Which is as much as if in the person of himself and all perfect men he had said thus:

We, first being reformed in virtues, and having the face of our soul uncovered by opening of our spiritual eye, behold as in a mirror the heavenly joy, being withal fulshaped and oned to the image of our Lord, from clearness of faith into clearness of understanding, or else from clearness of desire into that of blessed love; and all this is wrought in a man’s soul by the spirit of our Lord, as saith St Paul.

This part of Contemplation God giveth where He will, to learned and unlearned, to men and to women, to them that are in government, and to solitary also. But it is special, and not common. And although a man who all his lifetime is active happen to have the gift of it through special grace or favor, yet the fulness of it may no man have, but he that is solitary and in life contemplative. HOW THAT APPEARINGS OR SHEWINGS TO THE CORPORAL SENSES OR FEELINGS MAY BE BOTH GOOD AND EVIL BY this that I have said may you somewhat understand that visions, or revelations, or any manner of spirit in bodily appearing, or in imagining, sleeping or waking, or also any other feeling in the bodily sense, made as it were spiritually, either by sounding in the ear, or savoring in the mouth, or smelling at the nose, or else any sensible heat, as it were fire glowing and warming the breast, or any other part of the body, or any other thing that may be felt by bodily sense, though it be never so comfortable and liking, yet be they not very Contemplation, but simple and secondary (though they be good) in respect of spiritual virtues, and of this spiritual knowing and loving of God accompanying true Contemplation. But all such manner of feeling may be good, wrought by a good angel, and they may be deceivable, wrought by a wicked angel, when he transfigureth himself into an angel of light. Wherefore sit they may be both good and evil, it appeareth they are not the best. For, mark ye well, that the devil may, when he hath leave, counterfeit in bodily feeling the likeness of the same things the which a good angel may work; for just as a good angel cometh with light, so can the devil. And as he can do this in matters of seeing, so can he do it in matters of the other senses. Whoso hath felt both, he can well tell which were good and which were evil. But he that never felt either, or else but one of them, may easily be deceived.

These two be alike in the manner of feeling outwardly, but they are full different within, and therefore they are not to be desired greatly, nor to be entertained lightly, unless a soul can by the spirit of discretion know the good from the evil, that he be not beguiled, as St John saith: Trust not every spirit, but essay first whether it be of God or no. Wherefore by one trial that I shall tell thee, methinketh thou shalt know the good from the evil. HOW THOU SHALT KNOW WHETHER THE SHOWING OR APPARITION TO THE BODILY SENSES AND FEELINGS BE GOOD OR EVIL IF it be so that thou see any manner of light or brightness with thy bodily eye or in imagination, other than every man seeth; or if thou hear any pleasant, wonderful sounding with thy ear, or in thy mouth any sweet sudden savor, other than what thou knowest to be natural, or any heat in thy breast like fire, or any manner of delight in any part of thy body, or if a spirit appear bodily to thee, as it were an angel to comfort thee or teach thee; or if any such feeling, which thou knowest well that it cometh not of thyself, nor from any bodily creature, beware in that time, or soon after, and wisely consider the stirrings of thy heart; for if by occasion of the pleasure and liking thou takest in the said feeling or vision, thou feelest thy heart drawn from the minding and beholding of Jesus Christ, and from spiritual exercises, as from prayer, and thinking of thyself and thy defects, or from the inward desire of virtues, and of spiritual knowing and feeling of God, for to set the sight of thy heart and thy affection, thy delight and thy rest, principally on the said feelings or visions, supposing that to be a part of heavenly joy or angels’ bliss, and thereupon comest to think that thou shouldst neither pray nor think of anything else, but wholly attend thereto, for to keep it and delight thyself therein: then is this feeling very suspicious to come from the enemy; and therefore, though it be never so liking and wonderful, refuse it and assent not thereto, for this is a sleight of the enemy. When he seeth a soul that would entirely give itself to spiritual exercises, he is wonderfully wroth; for he hateth nothing more than to see a soul in this body of sin to feel verily the savor of spiritual knowledge and the love of God, which he himself, without the body of sin, lost wilfully.

And therefore, if he cannot hinder him by open sinning, he will let and beguile him by such vanity of bodily savors or sweetness in the senses, to bring a soul into spiritual pride and into a false security of himself, weening that he had thereby a feeling of heavenly joy, and that he is half in paradise, by reason of the delight he feeleth about him, when indeed he is near to hell gates; and so by pride and presumption he might fall into errors or heresies, or phantasies, or other bodily or spiritual mischiefs.

But if it be so that this manner of feeling let not thy heart from spiritual exercises, but maketh thee more devout, and more fervent to pray, more wise to think ghostly thoughts, and though it be so that it astonish thee in the beginning, nevertheless afterward it turneth and quickeneth thy heart to more desire of virtues, and increaseth thy love more to God and to thy neighbor, also it maketh thee more humble in thy own eyes — by these tokens mayest thou know that it is of God, wrought by the presence and working of a good angel, and cometh from the goodness of God, either for the comfort of simple devout souls, for to increase their trust and desire towards God, to seek thereby the knowing and loving of God more perfectly by means of such comforts. Or else if they be perfect that feel such delight, it seemeth to them to be an earnest and as it were a shadow of the glorifying of the body, which it shall have in the bliss of heaven; but I wot not whether there be any such man living on earth. This privilege had Mary Magdalen (as it seemeth to me) in the time when she was alone in the cave thirty years, and every day was born up with angels, and was fed both body and soul by their presence, as we read in her story.

Of this way of discerning the working of spirits speaketh St John in his Epistle, thus: Omnis spiritus qui solvit Jesum, hic non est ex Deo — Every spirit that loosed or unknitteth Jesus, he is not of God. These words, I confess, may be understood in many manners, nevertheless, one way I may understand them to this purpose, as I have said. This knitting and fastening of Jesus to a man’s soul is wrought by a good will and a great desire to Him, only to have Him and see Him in His bliss spiritually. The greater this desire is, the faster is Jesus knit to the soul; and the less this desire is, the looser is He knit; whatsoever spirit, therefore, or feeling it is which lesseneth this desire and would draw it down from the stedfast minding of Jesus Christ and from the kindly breathing or aspiring up to Him, this spirit will unknit Jesus from the soul, and therefore is not of God, but is the working of the enemy. But if a spirit, or a feeling, or a revelation make this desire more, knitting the knots of love and devotion faster to Jesus, opening the eye of the soul into spiritual knowing more clearly, and maketh it more humble in itself, this spirit is of God.

And hereby you may learn that you are not to suffer your heart willingly to rest nor to delight wholly in any such bodily feelings of such manner of comforts or sweetness, though they were good; but rather hold them in your sight naught, or little in comparison of spiritual desire and stedfast thinking on Jesus; nor shall you fasten the thought of your heart over much on them. HOW AND IN WHAT THINGS A CONTEMPLATIVE MAN SHOULD BE BUSIED BUT thou shalt ever seek with great diligence in prayer that thou mayest come to a spiritual feeling or sight of God. And that is, that thou mayest know the wisdom of God, the endless might of Him, His great goodness in Himself and in His creatures; for this is Contemplation, and that other mentioned is none, thus saith St Paul: Being rooted and grounded in charity, we may be able to comprehend with all the saints what is the breadth and length and height and depth. That ye may know, he saith not, by sound of the ear nor sweet savor in the mouth, nor by any such bodily thing, but that ye may know and feel with all saints what is the length of the endless being of God, the breadth of the wonderful charity and the goodness of God, the height of His almighty Majesty and the bottomless depths of His wisdom. In knowing and spiritual feeling of these should be the exercise of a Contemplative man. For in these may be understood the full knowing of all ghostly things. This exercise is that one thing which St Paul coveted after, saying thus: This one thing I covet, which is that, forgetting those that are behind, and reaching forth to those things that are before, I press to the mark of the supernal vocation. f57 Which is as much as if he had said, One thing is best for me to covet, and that is, that I might forget all things that be behind or backward, and I shall stretch out my heart ever forward for to feel and to grip the sovereign reward of endless bliss. Behind are all bodily things, forward or before are all spiritual things. And so St Paul would forget all bodily things, and even his own body also, that so he might see spiritual things. HOW VIRTUE BEGINNETH IN REASON AND WILL AND IS PERFECTED IN LOVE AND LIKING, OR AFFECTION THUS have I told thee a little of Contemplation what it is, to the intent that thou mightest know it and set it as a mark before the sight of thy soul, and to desire all thy lifetime to come to any part of it by the grace of our Lord Jesus Christ. This is the conforming of a soul to God, which cannot be had unless it first be reformed by some perfection of virtues turned into affection; which is when a man loveth virtues because they be good in themselves. Many a man hath the virtues of humility, patience and charity to his neighbor, and such other only in his reason and will, and hath no spiritual delight nor love in them, for ofttimes he feeleth grudging heaviness and bitterness for to do them, and yet nevertheless he doth them, but ‘tis only by stirring of reason for dread of God. This man hath these virtues in reason and will, but not the love of them in affection. But when by the grace of Jesus and by ghostly and bodily exercise reason is turned into light and will into love, then hath he virtues in affection; for he hath so well gnawn on the bitter bark or shell of the nut that at length he hath broken it and now feeds on the kernel; that is to say, the virtues which were first heavy for to practice are now turned into a very delight and savor, so that he takes as much pleasure in humility, patience, cleanness, sobriety and charity as in any other delights. Verily till these virtues be turned thus into affection he may well have the second part of Contemplation, but the third, in sooth, shall he not have. OF THE MEANS THAT BRING A SOUL TO CONTEMPLATION NOW seeing virtues dispose us to Contemplation, it behoveth us to use the means that may bring us to virtues. And they be three means which men most commonly use that give themselves to Contemplation: As reading of holy Scripture and good books, secondly, spiritual meditation; thirdly, diligent prayer with devotion. By meditation shalt thou come to see thy wretchedness, thy sins and thy wickedness; as pride, covetousness, gluttony, sloth and lechery, wicked stirrings of envy, anger, hatred, melancholy, wrath, bitterness and imprudent heaviness. Thou shalt also see thy heart to be full of vain flames and fears of the flesh and of the world.

All these stirrings will always boil out of thy heart, as water runneth out of the spring of a stinking well, and do hinder the sight of thy soul, that thou mayest never see nor feel clearly the love of Jesus Christ, for know thou well that until the heart be much cleansed from such sins, through firm verity and diligent meditating on Christ’s humanity, thou canst not have any perfect knowledge of God, Himself witnessing the same in His Gospel thus: Blessed are the clean in heart, for they shall see God. In meditation, likewise, shalt thou see those virtues which be needful for thee to have, as humility, mildness, patience, righteousness, spiritual strength, temperance, cleanness, peace and soberness, faith, hope and charity. These virtues thou shalt see in meditation, how good, how fair, how profitable they be; and by prayer thou shalt thereupon desire and get them. Without which third means of prayer thou canst not be contemplative, for Job saith thus: In abundantia ingredieris sepulchrum — In plenty shalt thou enter thy grave; that is in plenty of bodily works and spiritual virtues shalt thou enter thy grave, that is thy rect in Contemplation. SECTION WHAT A MAN SHOULD USE AND REFUSE BY THE VIRTUE OF HUMILITY NOW if thou desirest to prosecute spiritual works and exercises wisely, and to labor seriously in them, it behoveth thee to begin right low; three things needest thou first to have, upon which as on a firm ground thou shalt set all thy work, namely, humility, a firm faith, and resolute will and purpose to seek after God. Humility necessary for Contemplation First, it behoveth thee to have humility on this manner: thou shalt in thy will and in thy feeling judge thyself unfitting to dwell among men and unworthy to serve God in conversation with His servants and as unprofitable to thy Christian brethren, wanting both skill and power to fulfil any good works of active life in help of thy neighbor, as other men and women do. And, therefore, as a wretch and an outcast and refuse of all men art shut up in a house alone, that thou shouldst not grieve nor offend man or woman by thy bad example, seeing thou canst not profit them by any well-doing. Beyond this it behoveth thee to look further, that since thou art so unable to serve our Lord by outward bodily works, how much more it behoveth thee to deem thyself unable and unworthy to serve him spiritually by inward exercises; for our Lord is a spirit, as the prophet saith: Our Lord is a Spirit before our face, and the most kindly service to Him is spiritual, as He saith Himself: True worshippers shall worship the Father in spirit and in truth. f61 Thou then that art so gross, so lewd, so fleshly, so blind in spiritual things and in the understanding of thy own soul (which it behoveth thee first to know before thou canst come to the knowing of God), how shouldst thou feel or think thyself to be able or worthy to enjoy the estate or likeness of a contemplative life, which consisteth principally, as I have said, in spiritual knowing. This I speak to thee, not that thou shouldst repent thee of thy clothing, enclosing and state of life, but that thou shouldst feel this humility really in thy heart (if thou canst), for this is the very truth and no lie. And, thereupon, thou shalt night and day desire and endeavor to come in truth as near as thou canst to that state which thou hast taken upon thee, firmly believing it to be the best kind of state for thee (by the mercy of God) to exercise thyself in. And though it be so that thou canst not in this life attain to the perfection of that state, yet, at least, seek to make an entry into it, and trust assuredly to have the perfection thereof by the mercy of God in heaven. And truly this is my own case, who feel myself so wretched, frail and fleshly, and so far from the true feeling of that which I speak of, that in a manner I do nothing but cry, God mercy, and desire after it (as well as I can) with a hope that our Lord will bring me thereto in heaven. Do thou likewise; and better also, if God give thee grace. Not to judge others.

The feeling of this lowness and humility will put out of thy heart all imprudent looking into other men’s actions, and drive thee wholly to behold thyself, as if there were no other man living but God and thyself. And thou shalt deem and hold thyself more vile and more wretched than any one creature that liveth; insomuch that thou shalt hardly be able to brook and endure thyself, for the greatness and number of thy sins, and the filth which thou shalt feel in thyself. A Contemplative should judge a venial sin in himself more grievous than a mortal sin in another.

Thus behoveth it thee sometimes to feel and judge of thyself, if thou mean to become truly humble. For I tell thee truly, if thou wilt be very humble, thou must think a venial sin in thyself more grievous and painful to thee and greater in thy sight sometimes than great deadly sins in other men. And this is most true in thy case who aimest at Contemplation, seeing whatsoever hindereth and letteth thy soul most from the feeling and knowing of God, oughteth to be most grievous and painful to thee. But a venial sin of thy own letteth thee more from the feeling and perfect love of Jesus Christ than any other man’s sins can do, be they never so great.

It follows, therefore, that thou shouldst rise more in thy heart against thyself to hate and condemn in thyself all manner of sin which letteth thee from the sight of God, more than against the faults of other men; for if thy heart be clean from thy own sins, verily the sins of other men will not hurt thee. If, therefore, thou wilt find rest here and in heaven, do thou (according to the counsel of one of the holy Fathers) every day ask of thyself: What am I? and judge no man. Who are not to tell others of their faults.

But thou wilt object, how may this be, seeing it is a deed of charity to tell men of their faults, and a deed of mercy to admonish them that they may mend?

To this I answer that in my mind, that to thee or any other that hath taken on them the state of a contemplative life, it belongeth not to leave the watching over thyself to behold and blame other men, unless there should be great need, so that a man were in danger to perish without it. And who are.

But those men that are active and have authority and charge of others, are bound by their office and by way of charity to look into, inquire and rightly to judge and correct other men’s faults; not out of a desire and delight to punish them, but only for need, with the fear of God and in His name, and for the love of the salvation of their souls. Other men also who are active and have no care or charge of other men are bound to admonish other men of their faults out of charity only, and that when the sin is deadly and cannot well be corrected by another, and there is hope of amendment by being admonished else it is better to let it alone.

That this is good doctrine may be gathered by the practices of St John, who was a Contemplative, and St Peter, who was an Active man. For when our Lord at His last Supper with His disciples, at the motion of St Peter to St John, told St John how Judas should betray Him, St John told it not to St Peter, though he asked him, but turned him, and laid his head upon Christ’s breast, and became ravished through love into the contemplation of the Divinity and divine secrets; and that so pleasingly and beneficially to himself that he forgot both Judas and St Peter, teaching thereby other Contemplatives how in the like occasion they should behave themselves. Not to entertain suspicions of those that lead an active life.

By this that hath been said thou mayest learn neither to judge other men nor conceive willingly against them any evil suspicions, but love them, nor see any faults in them, but worship in thy heart such as lead Active lives in the world, and suffer many tribulations and temptations; which thou sitting in thy house feelest naught of; and they endure very much labor and care, and take much pains for their own and other men’s sustenance, and many of them had rather (if they might) serve God (as thou dost) in bodily rest and quietness. Nevertheless, they in the midst of their worldly business, avoid many sins, which thou, if thou wert in their state, shouldst fall into, and they do many good deeds, which thou canst not do. There is no doubt but many do thus, but which they be, thou knowest not; and therefore it’s good for thee to worship them all, and set them all in thy heart above thyself as thy betters, and cast thyself down at their feet, as being the vilest and lowest in thy own sight. For there is neither dread nor danger in making thyself never so low beneath others, though in the sight of God, at the same time, thou hast more grace than others; but danger there is in being too high, and lifting up thyself in thy thoughts willingly above any other man, though he were the most wretched and the most sinful caitiff that is in the earth; for our Lord saith: He that humbleth himself shall be exalted, and he that exalteth himself shall be brought low. f63 This part of humility doth it behove thee to have in thy beginning; and by it, and for the grace, shalt thou come to the perfection of it, and so of all other virtues. For whoso hath one virtue, hath all other virtues; as much as thou hast of humility, so much hast thou of charity, of patience, and of other virtues; though they be not shown or appear outwardly. Be, therefore, busy to get humility, and hold it fast, for it is the first and the last of all other virtues.

The first, as being the foundation, as saith St Augustine: If thou think to build a high house of virtues, lay first a deep foundation of humility. Also, it is the last; for it is the maintainer and conserver of all other virtues. St Gregory saith: He that gathereth (or striveth to keep) virtues without humility, is like him that maketh or carrieth the powder of spices in the wind. Do thou never so good deeds, fast, watch, or anything else, if thou hast not humility, it is naught which thou dost. How to get humility.

Nevertheless, if thou feelest not this humility in thy heart with affection, as thou wishest, do as thou mayest, humble thyself in will, by reasoning and arguing with thyself, judging that by right thou shouldst be so humble, and think of thyself as I have said, albeit thou do not so feel it within thee, and in that respect hold and esteem thyself the verier wretch, that thou canst not feel thyself to be that which in truth thou art. And if thou do so, though thy flesh rise against it, and will not assent to thy will, be not too much daunted, nor troubled, but bear with and suffer such false feelings of thy flesh, as a pain, and then despise and reprove that feeling, and break down that rising of thy heart, as if thou wouldst be well contented to be spurned and trodden under other men’s feet. So by the grace of Jesus Christ, through stedfast thinking on the humility of His precious Manhood, shalt thou much abate the stirrings of pride; and the virtue of humility, that was first only in thy naked will, shall be turned into feeling of affection. Without which virtue, either in true will, or in feeling of affection, whoso disposeth himself to serve God in a contemplative life, like to a blind man, he will stumble, and never attain thereto. The higher he climbeth by bodily penance, and other virtues, and hath not this humility, the lower he falleth.

For as St Gregory saith: He that cannot perfectly despise himself, he hath never yet found the humble wisdom of our Lord Jesus Christ.

SECTION How Hypocrites and Heretics, for want of Humility, exalt themselves in their Hearts above others HYPOCRITES and heretics feel not this humility neither in goodwill nor in affection, but full cold and dry are their hearts and reins from the soft feeling of this virtue, and by so much the further are they from it, as they esteem they have it. They gnaw on the dry bark without, but the sweet kernel and the inward taste of it they never come to. They make a show of outward humility in habit and holy speech, in a low carriages and (as they would make show) in many corporal and spiritual virtues. But in the will and affection of their heart, where humility should be, it is but feigned. For they judge, and despise, and set at naught other men that will not do as they do and teach; they esteem them either fools for want of knowledge, or to be blinded by fleshly living. And, therefore, lift they themselves up on high in their own sight above all others, weening that they live better than others, and that they only have the truth and verity of right living and of spiritual feeling, and of the singular grace of God both in knowledge and affection above all others. And out of this sight of themselves riseth a delight in their hearts, in which they worship and praise themselves, as if there were none but they. They praise and thank God with their lips, but in their hearts, like thieves, they steal His worship and praise, and place it in themselves, and so have neither humility in will nor affection.

A wretched caitiff or sinner which falleth all day, and is sorry that he doth so, though he hath not humility in affection, yet hath he it in good will; but an Heretic or an Hypocrite hath neither; for they have the condition of the Pharisee, who came, as our Lord saith in the Gospel, with the Publican into the Temple to pray. And when he came, he prayed not, nor asked aught of God, for he thought he had no need; but he began to thank God, and said thus: Lord, I thank Thee that Thou givest me more grace than others, that I am not like other men, robbers, luxurious, or other such sinners. He looked beside him, and saw the Publican, whom he knew for a wretch, knocking on his breast, only crying for mercy; then he thanked God he was not such a one as he, for Lord, said he, I fast twice a week, and I pay my tithes duly.

When he had done, our Lord said: He went home without grace as he came, and got just nought.

But thou wilt say, wherein did this Pharisee amiss, since he thanked God and spoke the truth? I answer he did amiss, inasmuch as he judged and reproved the Publican in his heart, who was justified of God. And he also did amiss, for he thanked God only with his mouth, but secretly in his heart he willingly delighted in himself through pride and glorying in the gifts of God, stealing to himself the honor of them, and the praise and love due to God. This is the condition verily of Heretics and Hypocrites, they will not willingly pray, and if they pray, do not humble themselves, acknowledging their wretchedness, but feigningly thank and love God, and speak of Him with their mouth, but their delight is vain and false, and not in God, and yet they do not think so, for they cannot love God. And as the wise man saith:

Praise is not comely in the mouth of a sinner. Wherefore it is profitable for me, and for thee, and for such other wretches, to leave the condition of this Pharisee, and feigned loving of God, and follow the Publican in lowliness, asking of mercy and forgiveness of sins, and grace of spiritual virtues, that we may afterward, with a clean heart, truly thank Him and love Him, and yield wholly all honor without feigning; for our Lord asketh thus by His Prophet: Upon whom shall My Spirit rest? He answereth Himself, and saith: Upon none but upon the humble, poor and contrite in heart, and him that trembleth at My words. If, therefore, thou wilt have the Spirit of God ruling in thy heart, have humility and dread Him. OF A FIRM FAITH NECESSARY THERETO, AND WHAT THINGS WE OUGHT TO BELIEVE THEREBY THE second thing which it behoveth thee to have is a firm faith in all the articles of thy belief, and in the Sacraments of the holy Church, believing them stedfastly with all thy will in thy heart. If thou feel any stirring in thy heart against any of them, by suggestion of the enemy to put thee in doubt of them, be thou stedfast, and dread not therefore, but forsake thine own wit, without disputing or ransacking of them, and set thy faith in general on the faith of the holy Church, and make no reckoning of the stirrings of thy heart which seem to be contrary thereto; for those stirrings are not thy faith, but the faith of the holy Church is thy faith, though thou never see it nor feel it. And bear those suggestions patiently as a scourge of our Lord, by which He will cleanse thy heart and make thy faith stedfast. Also it behoveth thee to embrace and honor in thy heart all the laws and ordinances made by the prelates and rulers of the Church, either in declaring of the Faith, or concerning the Sacraments, or in general concerning all Christian men, meekly and truly assenting to them though thou understandest not the cause of making such ordinances; and though thou shouldst think that some of them were unreasonable, yet shalt not thou judge them or find fault with them, but reverence and honor them although they little concern thy particular. Neither entertain thou any opinion or fancy or singular conceit under color of more holiness (as some unwise people do) either out of thy own imagination, or by the teaching of any other man, which thwarteth the least ordinance or general teaching of the Church.

HOPE.

Moreover, together with such faith, thou shalt firmly hope that thou art ordained by our Lord to be saved as one of His chosen by His mercy, and stir not from this hope whatsoever thou hearest or seest, or what temptation befalls thee. Though thou think thyself so great a wretch that thou art worthy to sink into hell, for that thou doest no good nor servest God as thou shouldst, yet hold thee in this truth and in this hope, and ask mercy, and all shall be well with thee. And though all the devils in hell appeared in bodily shapes, saying to thee, sleeping or waking, that thou shouldst not be saved; or all men living on earth or all the angels in heaven (if possible) should say the same, yet believe them not, nor be stirred much from thy hope of salvation. This I speak to thee, because some are so weak and simple that when they have given up themselves wholly to serve God to their power, and feel any stirrings of this kind within them by the suggestion of the enemy, or any of his false prophets (which men call soothsayers) that they shall not be saved, or that their state or manner of living is not pleasing to God, they be astonished and moved with such words, and so through ignorance fall sometimes into great heaviness, and as it were into despair of salvation.

WHO MAY HOPE FOR SALVATION.

Wherefore it is (as it seems to me) necessary for every one (that by the grace of God is in a full and resolute will to forsake sin, and as clearly as his conscience telleth him, suffereth no deadly sin to rest in him, but he goes soon to confession for it, and humbly betakes himself to the sacraments of the Church) to have a good trust and hope of salvation. Much more then should they trust and hope, who give themselves wholly to God, and eschew venial sins the best they know and can.

WHO NOT.

But on the other hand, as perilous it is for him who lieth wittingly in deadly sin, to have trust in salvation, and in hope of this trust will not forsake his sin, nor humble himself truly to God and the holy Church. OF A FIRM AND RESOLUTE INTENT AND PURPOSE NECESSARY HERETO THE third thing needful for thee to have in thy beginning was an entire and firm intention; that is to say an entire will and a desire only to please God, for this is charity, without which all is nought which thou doest, and thou shalt set thine intent always to search and travail how thou mayest please Him, resting no time willingly from some good exercises, either bodily or ghostly. Neither shalt thou set a time in thy heart that thus long thou wilt serve Him, and then suffer thy heart willingly to fall down to vain thoughts and idle exercises, imagining it needful to do so for preserving of thy health, leaving the keeping of thy heart and good exercises, and seeking rest and comfort for a time outwardly from thy bodily senses or inwardly from vain thoughts, as it were for recreation of thy spirit, that thereby it may be more quick and lively for spiritual employments. But I trow thou wilt not find it so. I say not that thou wilt be able fully and continually to perform this thy intent and purpose, for ofttimes thy bodily necessities, such as eating, drinking, sleeping and speaking and the frailty of thy flesh shall let and hinder thee, be thou never so careful. But my meaning and desire is that thy will and intent be always wholly to be exercised bodily and spiritually, and to be no time idle, but always lifting up thy heart by desire to God and to heaven, whether thou be eating or drinking or doing any corporal work as much as thou canst, intermit it not willingly. For if thou have this intent it will make thee quick and ready to thy exercises; and if thou fall through frailty or negligence upon any idle occupation or vain speech, it will smite thy heart as sharply as a prick, and make thee account irksome, and be weary of all such vanities, and turn again speedily to inward thinking of Jesus Christ or to some good exercise.

As to thy body, it is good to use discretion in eating, drinking and sleeping, and in all manner of bodily penance, and in long vocal prayer, and in all bodily and sensible feelings and fervors, or earnestness of devotions, and tears and the like, and in discoursing with the imagination in times of aridities and want of the feeling of grace. In all these works it is good to use discretion, for the mean is the best. But in destroying of sin by keeping thy heart, and in the continual desire of virtues and the joys of heaven, and to have the spiritual knowledge and love of Jesus Christ, hold there no mean, for the greater it is the better it is, for thou must hate sin and all fleshly loves and fears in thy heart without ceasing, and love virtue and purity and desire them without stinting if thou canst. I say not that all this is needful to salvation, but I trow it is speedful and much helping. And if thou keep this full intent, thou shalt profit more in one year in virtues than thou shalt without it in seven. A BRIEF REHEARSAL OF WHAT HATH BEEN SAID, AND OF AN OFFERING MADE OF THEM ALTOGETHER TO JESUS NOW I have told thee of the end thou shouldst set in thy desire, and draw towards it as nigh as thou canst, as also what is needful for thee to have in thy beginning, namely, humility, firm faith and an entire and strong will and purpose, upon which ground thou shalt build thy spiritual house by prayer and meditation and other spiritual virtues.

Furthermore, pray thou or meditate thou, or any other good deed or exercises which thou dost, be it either good by grace or defective through thy own frailty, or whatsoever it be that thou seest, feelest or hearest, smellest or tastest, either outwardly or by thy bodily senses or inwardly by thy imagination, or knowest or perceivest by thy natural reason, bring it all within the truth and the rules of holy Church, and cast all into the mortar of humility and break it small with the pestle of the fear of God, and throw the powder of all this into the fire of desire, and so offer it up to God. And I tell thee for truth that well pleasing shall this offering be in the sight of our Lord Jesus, and sweet shall the smoke of that fire smell before His face.