I HAVE heretofore told thee somewhat of reforming in Faith, and also I have touched concerning thy proceeding from that reforming to a higher reforming which is in feeling. Not that I would by these discourses limit God’s working by the law of my speaking, as to say that God worketh thus in a soul and no other wise. No, I mean not so, but I speak after my simple feeling that our Lord worketh thus in some creatures as I conceive. And I hope well, also, that He worketh otherwise, which passeth my wit and my feeling. Nevertheless, whether He worketh thus or otherwise by several ways, in longer time or shorter, with much travail or little, if all come to one end, that is, the perfect love of Him, then is it good enough. For if He will give one soul on one day the full grace of Contemplation, and without any travail, as He well may; as good is that to that soul as if he had been tried, pained, mortified and purified twenty years. And therefore in this manner take my sayings as I have said, and namely as I meant to say them.

For now by the grace of our Lord Jesus shall I speak a little as methinketh more plainly of reforming in feeling, what it is, and how it is made, and what are spiritual feelings which a soul receiveth. Yet in the first place, that I may not be understood to make this manner of speaking of reforming of a soul in feeling as a fiction or fancy of my own, I shall ground it on St Paul’s words, where he saith thus: Nolite conformari huic saeculo, etc.

That is, ye that are through grace reformed in Faith, conform not yourselves henceforward to the manner of the world, in pride, in covetousness and in other sins, but be ye reformed in newness of feeling. Lo, here thou mayest see that St Paul speaketh of reforming in feeling; and what that newness of feeling is he expoundeth in another place thus: Ut impleamini in agnitione, etc. That is: We pray God that ye may be fulfilled in knowing of God’s will in all understanding and in all manner of spiritual wisdom. f216 This is reforming in feeling; for thou must understand that the soul hath two manners of feelings, one without by the five bodily senses; another within of the spiritual senses, which are properly the faculties of the soul — memory, understanding and will. When these faculties are through grace fulfilled in all understanding of the will of God and spiritual wisdom, then hath the soul new gracious feelings. That this is so he showeth in another place, thus: Renovamini spiritu mentis vestri, etc. — Be ye renewed in the spirit of your soul. That is, ye shall be reformed, not in bodily feeling nor in imagination, but in the upper part of your reason. And be clothed with the new man, that is shapen after God in righteousness, holiness and truth. That is, your reason, which is properly the image of God, through grace of the Holy Ghost, shall be clothed in a new light of truth, holiness and righteousness, and then is it reformed in feeling. For when the soul hath perfect knowledge of God, then is it reformed. Thus saith St Paul:

Expoliantes veterem hominem, etc. — Spoil yourself of the old man with all his deeds. That is, cast from you the love of the world with all worldly manners, and clothe you with the new man. That is, you shall be renewed in the knowing of God, after the likeness of Him that made you.

By these words thou mayest understand that St Paul would have men’s souls reformed in perfect knowledge of God, for that is the new feeling which he speaketh of generally. And therefore upon his words I shall speak more plainly of this reforming as God shall give me grace. For there be two manners of knowing of God.

One is had principally in imagination, and little in understanding. This knowing is in chosen souls beginning and profiting in grace, who know God, and love Him humanly (not spiritually) with human affections, and with a corporal image of His Humanity, as I have spoken before.

This knowing is good, and is likened to milk, by which they are tenderly nourished as children until they be able to come to the Father’s table, and take from His hand substantial bread.

Another knowing is principally felt in the understanding, and little in imagination; for the understanding is the lady, and the imagination is the maid, serving the understanding when need is. This knowing is solid bread meet for perfect souls, and is reforming in feeling. HOW GOD OPENETH THE INWARD EYE OF THE SOUL TO SEE HIM, NOT ALL AT ONCE, BUT BY DIVERS TIMES, AND OF THREE MANNERS OF REFORMING OF A SOUL EXPLAINED BY A FAMILIAR EXAMPLE A SOUL that is called from the love of the world, and after that is righted, tried and mortified and purified, as I have said before, our Lord Jesus of His merciful goodness reformeth it in feeling when He pleaseth. He openeth the inner eye of the soul, when He enlighteneth her reason through the touching and shining of His blessed light for to see Him and know Him, not all fully at once, but by little and little, by divers times, as the soul is able to bear it. He seeth Him not what He is, for that can no creature do in Heaven nor in earth. Nor seeth he Him as He is, for that sight is only in the bliss of Heaven. But he seeth Him that He is an unchangeable being, a supreme power, a sovereign truth, supreme goodness, a blessed life, an endless bliss. This seeth a soul, and much more that cometh withal not blindly and nakedly and unsavorly, as doth a learned man, that knoweth and seeth Him only by his learning, through might of his naked reason; but he seeth Him in understanding, that is, comforted and lighted by the gift of the Holy Ghost, with a wonderful reverence, and a secret burning love, and with a spiritual savor and heavenly delight, more clearly and more fully than can be written or spoken.

This sight, though it be but short and little, is so worthy and so mighty that it draweth and ravisheth all the affections of the soul from be holding and minding of all earthly things to itself, for to rest therein evermore if it could.

And upon this kind of sight and knowing the soul groundeth all its working inward in all the affections; for then she worshippeth God in the humanity, as verity; wondereth at Him, as power and might; loveth Him, as goodness.

This sight and this goodness, and this knowing of Jesus, with the blessed love that cometh out of it, may be called reforming of a soul in feeling and in faith, which I have spoken of. It is in faith, for it is dark yet in comparison of that full knowing of Jesus, with the blessed love that cometh out of it, that shall be in Heaven. For then shall we see Him, not only that He is, but as He is, as St John saith: Tunc videbimus eum sicut est — Then shall we see Him as He is. Nevertheless it is in feeling also, as in regard of that blind knowing that a soul hath standing only in faith, for this soul knoweth somewhat of the very nature of Jesus as God through this gracious sight, which that other in faith knoweth not, but only believeth it to be truth.

Nevertheless, that thou mayest the better conceive what I mean, I shall show these three manners of reforming of a soul by example of three men standing in the light of the sun. Of the which one is blind, another can see, but hath his eyes stopped, the third looketh forth with full sight. The blind man hath no manner of knowledge that he is in the sun, but he believeth it if an honest man tell him so; and he betokeneth a soul that is only reformed in Faith, that believeth in God as holy Church teacheth, and understandeth not what. This sufficeth as to salvation. That other man seeth a light of the sun, but he seeth it not clearly what it is, for his eyelid letteth him that he cannot see; but he seeth through the lids of his eyes a glimmering of great light.

And this man betokeneth a soul that is reformed in Faith and in feeling, and so he is Contemplative, for he seeth somewhat of the Godhead of Jesus through grace, not clearly nor fully; for the lid, that is, his bodily nature, is yet a wall betwixt his nature and the nature of Jesus God, and letteth him from the clear sight. But he seeth through this wall, after that grace toucheth him more or less, that Jesus is God, and that Jesus is sovereign goodness, and sovereign being, and a blessed life, and that all other goodness cometh from Him. Thus seeth the soul by grace, notwithstanding its bodily nature, and the more clean and subtle that the soul is made, and the more it is separated from sensuality, the sharper sight it hath and the greater love of the Divinity of Jesus. This sight is so mighty that though no other man living should believe in Jesus, nor love Him, yet would he never believe the less, nor love Him the less, for he seeth it so certainly that he cannot but believe it.

The third man that hath full sight of the sun, he believeth it not, for he seeth it fully. And he betokeneth a full blessed soul, that without any wall of his body or of sin, seeth openly the face of Jesus in the bliss of Heaven. There is no faith, and therefore he is fully reformed in feeling. There is no state above the second reforming that a soul can come to here in this life, for this is the state of perfection and the way to heavenward. Nevertheless, all the souls that are in this state are not all alike in degrees; for some have it little, short and seldom; and some longer, clearer and oftener; and some have it best of all, clearest and longest, according to the abounding of grace, and yet all these have the gift of Contemplation. For the soul hath not perfect sight of Jesus all at once, but at first a little and a little, and after that it profiteth and cometh to more feeling; and as long as it is in this life it groweth more in knowing, and in this love of Jesus. And verily I know not what can be more desirable to such a soul that hath felt a little of it, than utterly to leave it and set at nought all other things, for to hold only thereto, to have a clearer sight and clearer love of Jesus, in whom is all the Blessed Trinity.

This manner of knowing of Jesus, as I understand, is the opening of Heaven to the eye of a clean soul, of which holy men speak in their writings. Not as some imagine, that the opening of Heaven is as if a soul could see by imagination through the skies above the Firmament, how our Lord Jesus sitteth in His Majesty, in a bodily light, as much as an hundred suns. No, it is not so; no, though he see never so high on this manner, verily he seeth not the spiritual Heaven. The higher he soareth up above the sun for to see Jesus God, thus by such imagination the lower he falleth beneath the sun. Nevertheless, this kind of sight is tolerable in simple souls that can seek no better for Him that is invisible. HOW JESUS IS HEAVEN TO THE SOUL, AND WHY HE IS CALLED FIRE WHAT then is Heaven to a reasonable soul? Verily nought else but Jesus God. For if that be Heaven only that is above all things, then is God only Heaven to man’s soul, for He alone is above the nature of a soul. Then if a soul can through grace have knowledge of that blessed nature of Jesus, verily he seeth Heaven, for he seeth God. Therefore there be many men that err in understanding of some words that are spoken of God, for that they understand them not spiritually.

Holy Writ saith, that a soul that will find God must lift her inward eye upward, and seek God above itself. Then some men that would do after this saying, understand this word above themselves to signify the placing or setting of a thing in place and worthiness above another, as one element or planet is above another in situation and worthiness of a bodily place. But it is not so taken spiritually; for a soul is above each bodily thing, not in place, or sight, but in purity and worthiness of nature. Right so in the same manner God is above all bodily and spiritual creatures, not in place and sight, but in purity and worthiness of His unchangeable blessed nature.

And therefore he that will wisely seek God, and find Him, he must not run out with his thoughts as if he would climb above the sun, and part the firmament, and imagine the Majesty like to a hundred suns. But he must rather draw down the sun, and all the firmament, and forget it, and cast it beneath him where he is, and set all this and all bodily things also at nought; and then, if he can, think spiritually both of himself and of God also. And if he do thus, then seeth the soul above itself, then seeth it into Heaven.

Upon this same manner shall this word within be understood. It is commonly said that a soul should see our Lord within all things and within itself. True it is, that our Lord is within all creatures, but not on that manner that a kernel is hid within the shell of a nut; or as a little bodily thing is contained within a greater. But He is within all creatures, as holding and preserving them in their being, through the subtlety and power of His own blessed nature, and purity invisible. For even as a thing that is most precious and most clean is laid innermost, right so by the same likeness it is said that the nature of God, which is most precious, most clean, most goodly, most remote from bodily substance, is hid within all things. And therefore he that will seek God within, he must first forget all bodily things, for all such things are without; and also his own body; and he must forget thinking of his own soul, and think on the uncreated nature; that is, Jesus, who made him, quickeneth him, holdeth him, and giveth him reason, memory and love, the which is within him through His power and sovereign subtlety.

Upon this manner must the soul do, when grace toucheth it, or else it will but little avail to seek Jesus, and to find Him within itself, and within all creatures as methinketh.

Also it is said in Holy Writ, that God is light. So sayeth St John: God is light. This light we must not take for a bodily light; but it must be understood thus: God is light; that is, God is truth and verity itself, for verity is spiritual light. He then that most graciously knoweth verity, best seeth God. And nevertheless it is likened to corporal light, for this reason:

Right as the sun showeth to the bodily eye both itself and all bodily things thereby; even so verity, that is, God, showeth to the reason of the soul itself first, and by itself all other spiritual things that are needful to the knowing of a soul. Thus saith the Prophet: Domine in lumine tuo videbimus lumen. — Lord, we shall see Thy light by Thy light. That is, we shall see Thee, who art verity, by Thyself.

In like manner, it is said that God is fire. Our God is wasting fire. That is to say, God is not elementary fire, that heateth and burneth a body, but God is love and charity. For as fire wasteth all bodily things, that can be wasted, even so the love of God burneth and wasteth all sin out of the soul and maketh it clean, as fire cleanseth all manner of metals. These words and all other that are spoken of our Lord in Holy Writ by bodily similitude, must needs be understood spiritually, else there is no savor in them. And the reason why such words are said of our Lord in Holy Writ is this, for that we are so carnal, that we cannot speak of God nor understand anything of Him, unless we be first entered by such words. But when the inner eye is open through grace to have a little sight of Jesus, then will the soul easily enough turn all such words of bodily things into spiritual understanding.

This spiritual opening of the inner eye into knowing of the Divinity, I call reforming in faith and feeling. For then the soul feeleth somewhat in understanding of that thing that it had before, in naked believing, and that is the beginning of Contemplation. Of the which St Paul saith thus: Non Contemplantibus nobis quae videntur, etc. — Our Contemplation is not on things that are seen, but on things unseen. For things that are seen are passing, but things unseen are everlasting. To which sight every soul should desire to come. both here in part, and in the bliss of Heaven fully.

For in that sight, and in that knowing of Jesus fully, consisteth the bliss of a reasonable soul and endless life. Thus saith our Lord: Haec est aautem vita aeterna, etc. — This is eternal life, that they know Thee the true God, and Thy Son whom Thou hast sent. OF TWO MANNER OF LOVES, CREATED AND UNCREATED, AND HOW WE ARE BOUND TO LOVE JESUS MUCH FOR OUR CREATION; But more for our Redemption; and most of all for our Salvation, through the gifts of His Love BUT now perhaps thou wonderest why, since this knowing of God is the bliss and end of a Soul, why I have said heretofore that a soul should covet nought else but only the love of God, and speak nothing of this sight that a soul should covet it.

Unto this I may answer, that the sight of Jesus is the full bliss of a soul; but not only for the sight, but also for the blessed love that cometh out of that sight. And because that love cometh out of knowing, and not knowing out of love; therefore it is said, that in knowing, and in sight principally of God with love is the bliss of a soul; and the more He is known, the better He is loved. But forasmuch as a soul cannot arrive to this knowing, and the love that cometh out of it, without love, therefore I say that thou must covet love; for love is a cause why a soul cometh to this knowing, and to the love that cometh out of it. And in what manner that is, I shall tell thee more plainly.

Holy writers say, and true it is, that there be two sorts of spiritual love: One is called Created, and the other Uncreated. Love uncreated is God Himself, the Third Person in the Trinity, that is the Holy Ghost. He is love uncreated, and unmade; as St John saith: God is love. That is, the Holy Ghost. Love created is the affection of the soul produced by the Holy Ghost out of the sight and the knowing of Verity; that is, God stirred up, and set upon him. This love is called created, for it is made by the Holy Ghost.

This love is not God in Himself, for it is made: but it is the love of the soul felt by the sight of Jesus, and stirred up towards Him only. Now may you see that created love is not the cause why a soul cometh to the spiritual sight of Jesus. And some men think that they could love God so fervently, as it were by their own strength, that they might be worthy to have the spiritual knowing of Him. No, it is not so; but love uncreated, that is, God Himself, is cause of all this knowing. For a blind wretched soul is so far from the clear knowing, and the blessed feeling of His love, through sin and frailty of its corporal nature, that it could never come to it, if it were not for the endless greatness of the love of God. But because He loveth us so much, therefore giveth He us His love, that is the Holy Ghost. He is both the giver and the gift, and maketh us then by that gift for to know and love Him.

Lo, this is the love that I spake of, that thou shouldst only covet and desire this uncreated love, that is, the Holy Ghost; for verily a less thing or a less gift than He is cannot avail us, to bring us to the blessed sight of Jesus.

And therefore ought we fully to desire and ask of Jesus only this gift of love, that He would for the greatness of His so blessed love touch our hearts with His invisible light to the knowledge of Himself, and make us partakers of His love; that as He loveth us, so we might love Him again.

Thus saith St John: Nos diligamus Deum, etc. — Let us love God now, for He loved us first. He loved us much when He made us after His likeness; but He loved us more when He bought us with His precious Blood, by voluntary undertaking of death in His Humanity from the power of the enemy and the pains of Hell; but He loveth us most when He giveth us the gift of the Holy Ghost, that is, love, by the which we know Him and love Him, and are made secure that we are His sons chosen to salvation.

For this love are we more bound to Him than for any other love that ever He showed to us, either in our making or redeeming. For though He had made us and bought us, if He did not save us withal, what would our making or redeeming profit us? Verily right nought.

Therefore the greatest token of love showed to us, as methinketh, is this:

That He giveth Himself in His Godhead to our souls. He gave Himself, first, in His manhood to us for our ransom, when He offered Himself to the Father of Heaven upon the altar of the Cross.

This was a right fair gift, and a right great token of love. But when He giveth Himself in His Godhead spiritually to our souls for our salvation, and maketh us to know Him and to love Him, then loveth He us fully; for then giveth He Himself to us, and more cannot He give us, nor could less suffice us. And for this cause it is said that the justifying of a sinful soul through forgiveness of sins is attributed and appropriated principally to the working of the Holy Ghost; for the Holy Ghost is love. And in the justifying of a sinner, our Lord Jesus showeth to a soul most of His love, for He putteth away all sin, and uniteth it to Him and that is the best thing that He can do to a soul; and therefore it is attributed to the Holy Ghost. The making of the soul is attributed to the Father, as to the sovereign might and power that He showeth in making of it. The redeeming of it is attributed to the Son, as to the sovereign skill and wisdom that He showed in His Manhood; for He overcame the enemy principally through wisdom, and not through strength. But the justifying and full saving of a soul through forgiveness of sins is appropriated to the Third Person, that is, the Holy Ghost, for therein showeth Jesus most love unto man’s soul, and for that thing should He be most loved of us again. His making is common to us and all unreasonable creatures; for as He made us of nought, so made He them, and therefore this is a work of greatest might, but not of greatest love. Also the Redemption is common to us and all reasonable souls, as to Jews and Saracens, and to false Christian men; for He died for all souls alike, and bought them if they would have the perfect love of it. And also it is sufficient for the restoring of all, though it be so that all have it not. And this work had most of wisdom, not most of love. But the justifying and sanctifying of our souls through the gift of the Holy Ghost, that is only the work of love, and is not common, but a special gift only to chosen souls.

And verily that is most the working of love to us that are His chosen children. Love doth all.

This is the love of God that I spake of, which thou shouldst covet and desire; for this love is God Himself and the Holy Ghost. This love uncreated, when it is given to us, it worketh in our souls all that good is, and all that belongeth to goodness. This love loveth us before we love Him, for it cleanseth us first from our sins, it maketh us to love Him, and maketh our wills strong to withstand all sins, and stirreth us up to exercise ourselves through divers exercises both bodily and ghostly in all virtues. It stirreth us up also to forsake sin and carnal affections and worldly fears. It keepeth us from malicious temptations of the enemy, and driveth us out from business and vanities of the world, and from the conversation of worldly lovers. All this doth the uncreated love of God, when He giveth Himself to us; we do right nought but suffer Him and assent to Him; for that is the most that we do to assent willingly to His gracious working in us. And yet is not that will from and of ourselves but of His making, so that methinketh He doth in us all that is well done, and yet we see it not.

And He not only doth all thus, but afterwards this love doth more; for He openeth the eye of the soul, and showeth to the soul the sight of Jesus wonderfully, and the knowledge of Him as well as the soul can suffer it by little and little; and by that sight He ravisheth all the affections of the soul to Him, and then beginneth the soul to know Him spiritually and to love Him burningly. Then seeth the soul somewhat of the nature of the blessed Divinity of Jesus, how that He is all, and that He worketh all, and that all good deeds that are done and good thoughts are only of Him; for He is all-sovereign might and all-sovereign verity and all-sovereign goodness.

And therefore every good deed is done of Him and by Him. And He alone shall have the worship and the thanks for all good deeds, and nothing else but He; for though wretched men steal His worship here for a while, yet at the last end shall verity show full well that Jesus did all, and man did right nought of himself. And then shall the thieves of God’s goods that are not reconciled to Him here in this life be judged to death for their sins. And Jesus shall be fully worshipped and thanked of all blessed creatures for His working. This love is nothing else but Jesus Himself, that for love worketh all this in man’s soul and reformeth it in feeling to His likeness, as I have said before, and somewhat more shall say. This love bringeth into the soul the perfection of all virtues, and maketh it all clean and true, soft and easy, and turneth it all into love and into liking. And in what manner He doth that I shall tell thee a little hereafter. This love draweth the soul from vain beholding of worldly things into Contemplation of spiritual creatures and of the secrets of God, from sensuality into spirituality, from earthly feeling into heavenly savor. HOW THAT SOME SOULS LOVE JESUS BY BODILY FERVORS, AND BY THEIR OWN HUMAN AFFECTIONS THAT ARE MOVED BY GRACE AND BY REASON. And how some love Him more quietly 228 by spiritual Affections only moved inwardly through spiritual Grace of the Holy Ghost THEREFORE I may truly say, that he that hath most of this love here in this life, most pleaseth God, and shall have most clear sight of Him, and most fully love Him in the bliss of Heaven, for that he hath the greatest gift of love here in earth. This love cannot be had by a man’s own travail, as some imagine. It is freely had by the gracious gift of Jesus after much bodily and spiritual pains going before. For there are some lovers of God that make themselves to love God as it were by their own might; for they strain themselves through great violence, and pant so strongly, that they burst into bodily fervors, as if they would draw God down from Heaven to them.

And they say in their hearts and with their mouth: Ah, Lord! I love Thee, and I will love Thee, and I will suffer death for the love of Thee. And in this manner of working they feel great fervor and much grace. And true it is, I think, this working good and meritorious, if it be well tempered with humility and discretion. But yet these men love not, nor have the gift of love on that manner that I speak of, neither do they ask it so. For a soul that hath the gift of love through gracious beholding of Jesus, as I mean, or that soul that hath it not yet, but would have it, she is not busy to strain herself above her strength, as it were by bodily might, for to have it by bodily fervors, and so far to feel the love of God, but thinketh herself to be right nought, and that she can do right nought of herself; but as it were a dead thing, only depending and born up by the mercy of God. She seeth well that Jesus is all, and doth all, and, therefore, asketh she nought else but the gift of love; for since the soul seeth that her own love is nought, therefore she desireth His love, for that is enough. Therefore she prayeth and desireth that the love of God should touch her with His blessed light, that she may see a little of Him by His gracious presence, for then should she love Him; and so by this way cometh the gift of love, which is God, into a soul. The more that a soul noughteth itself through grace by sight of this verity, sometime without any fervor showed outwardly, and the less that it thinketh that it loveth or seeth God, the nearer it approacheth for to perceive the gift of this blessed love; for then is love master, and worketh in the soul, and maketh it forget itself, and for to see and look on only how love worketh; and then is the soul more suffering than doing, and that is pure love. Thus St Paul meant when he said thus: Quicumque spiritu Dei aguntur, etc. — They that are wrought by the spirit of God are God’s sons. That is, souls that are made so humble, and so pliable to God, that they work not of themselves, but suffer the Holy Ghost to stir and work in them the feelings of love with a sweet chord to His stirrings. These are in a special manner God’s sons most like unto Him.

Other souls that cannot love thus, but travail themselves by their own afflictions, and stir themselves through their own thinking of God and bodily exercise, for to draw out of themselves, by mastery, the feeling of love, by fervors and other bodily signs, these love not spiritually. They do well and meritoriously, if so be they understand humbly that this their working is not the kindly gracious feeling of love, but is a human acting of the soul at the bidding of reason. And, nevertheless, through the goodness of God, because the soul doth as much as in it is, these human affections of the soul stirred into God by man’s working are turned into spiritual affections, and are meritorious, as if they had been done spiritually in the first beginning. And this is a great courtesy of our Lord showed to humble souls, which turneth all these human affections of natural love into the affection and into the reward of His own love, as if He had wrought them all fully by Himself. And so these human affections thus turned may be called affections of spiritual love through purchase, not through kindly bringing forth of the Holy Ghost. I say not that a soul can work such human affections only of itself without grace; for I wot well that St Paul saith that we can do just nought, nor think anything that is good of ourselves without grace. Non enim quod sumus sufficientes, etc. — Not as if we were sufficient of ourselves to think anything as of ourselves, but all our sufficiency is of God. For God worketh in all both good work and good will, as St Paul saith: It as God that worketh in us both to will and to do, according to His good pleasure. But I say that such affections are good, being made by the will and endeavors of a soul according to the general grace that He giveth to all chosen souls, not of special grace made spiritually by the touching of His gracious presence, as He worketh in His perfect love, as I said before; for in unperfect lovers love worketh at a distance by human affections; but in perfect lovers love worketh nearly by her own spiritual affections, and killeth in a soul, for the time, all other affections, both carnal, natural and human; and that is properly the working of love by itself. Thus love may be had in some measure, in part, here in a pure soul through the spiritual sight of Jesus; but in the bliss of Heaven it is fulfilled by clear sight in His Godhead; for there shall no affections be felt in a soul but such as are divine and spiritual. THAT THE GIFT OF LOVE, AMONGST ALL OTHER GIFTS OF JESUS, IS MOST WORTHY AND MOST PROFITABLE. And how Jesus doth all that is well done in His lovers, only for Love. And how Love maketh the exercise of all virtues and all good Deeds light and easy ASK, then, of God nothing but this gift of love, which is the Holy Ghost.

For among all the gifts that our Lord giveth there is none so good, nor so profitable, so worthy nor so excellent as this is. For there is no gift of God that is both the giver and the gift, but this gift of love; and, therefore, it is the best and the worthiest. The gift of prophecy, the gift of working miracles, the gift of great knowledge and counsel, and the gift of great fasting, or of great penance doing, or any other such, are great gifts of the Holy Ghost, but they are not the Holy Ghost, for a reprobate and damnable soul may have all these gifts as well as an elect soul. And, therefore, all these kinds of gifts are not greatly to be desired or cared for much. But the gift of love is the Holy Ghost, God Himself, and Him can no soul have and withal be damned; for that gift alone saveth from damnation, and maketh it God’s son, and a receiver of the heavenly heritage. And that love, as I have said before, is not the affection of love that is created in a soul, but it is the Holy Ghost Himself, that is, love uncreated, that saveth a soul. For He first giveth Himself to that soul before the soul loveth Him, and He formeth the affection in the soul, and maketh the soul to love Him only for Himself.

And not only so, but also by this gift the soul loveth itself, and her neighbor as herself only for God. And this is the gift of love that maketh the distinction betwixt chosen and reprobate souls. And this gift maketh perfect peace betwixt God and a soul, and uniteth all blessed creatures wholly in God; for it maketh Jesus for to love us, and us Him also, and each of us to love one another in Him.

Covet this gift of love principally, as I have said; for if He please out of His grace to give it thee on that manner, it shall open and enlighten the reason of thy soul, to see verity, that is God, and spiritual things. And it shall stir up thy affections wholly and fully for to love Him. And it shall work in thy soul only as He will, and thou shalt behold Jesus reverently, with softness of love, and see how He worketh. Thus commanded He by His Prophet that we should do, saying thus: Vaacaate et videte quoniam ego sum Deus. — Cease ye, and see that I am God. That is, ye that are reformed in feeling, and have your inner eye opened into sight of spiritual things, cease ye sometime from outward working, and see that I am God. That is, see only how I, Jesus, God and Man, do; behold ye Me, for I do all, I am love, and for love I do all that I do, and ye do nought. And that this is truth, I shall show you, for there is no good deed done by you, nor good thought felt in you, but what is done by Me. That is, through power and wisdom and love mightily, wisely and lovely, else it is no good deed. But now it is true that I, Jesus, am both power and wisdom and blessed love, and ye are naught, for I am God. Therefore may you easily see that I do all your good deeds, and all your good thoughts, and all your good loves in you, and ye do right nought. And yet, nevertheless, be all these good deeds called yours. Not because ye work them principally, but for that I give them unto you for love that I bear to you. And, therefore, since I am Jesus, and for love do all this, cease then ye from beholding of yourselves, and set yourselves at nought, and look on Me, and see that I am God, for I do all this. This is somewhat of the meaning of that verse of David before said.

See then and behold what love worketh in a chosen soul, which he reformeth in feeling to his likeness, when the reason is enlightened to the spiritual knowing of Jesus, and to the feeling of His love. Then bringeth love into the soul the perfection of virtues, and turneth them all into quietness, and into liking, as it were, without working of the soul; for the soul striveth not much for the getting of them, as it did before; but it hath them easily, and feeleth them restfully, only through the gift of love, that is, the Holy Ghost. And that is a very great comfort, and gladness unspeakable, when she feeleth suddenly in herself (and scarce knows how) the virtues of humility and patience, sobriety and staidness, chastity and purity and love to her neighbor. And all other virtues which were sometimes travaillous, painful and hard for to keep, are now turned into easiness, and liking, and into wonderful lightness, insomuch that she thinketh it no mastery nor difficulty to keep every virtue, but it is most pleasing to him to keep it, and all this is made by love.

Other men that stand in the way of common charity, and are not yet got so far in grace, but work under the command of reason, they strive and fight all day against sins for the procuring of virtues; and sometimes they be above, and sometimes beneath as wrestlers are.

These men do full well, they have virtues in reason, and will, not in savor, nor in love. For they fight with themselves as it were by their own might for them; therefore cannot they fully have rest, nor perfectly the higher hand. Nevertheless they shall have great reward, but they are not yet humble enough. They have not yet put themselves altogether into God’s hand, for they see Him not yet. But a soul that hath spiritual sight of Jesus taketh no great care of striving for virtues for that time. He is not busy about them particularly, but he maketh it all his business to keep that sight, and that beholding of Jesus which it hath for to hold the mind stably thereto, and bind his love only to it, that it fall not from it, but forget all other things as much as it can. And when it doth thus, then is Jesus verily Master against all sins, and overshadoweth it with His blessed presence, and getteth it all virtues. And the soul is so comforted and so born up with the restful feeling of love that it hath of the sight of Jesus, that it feeleth no great disease outwardly. And thus doth love generally slay all sins in a soul, and reformeth it in the new feelings of virtues. HOW LOVE THROUGH GRACIOUS BEHOLDING OF JESUS SLAYETH ALL STIRRINGS OF PRIDE; AND MAKETH THE SOUL TO LOSE THE SAVOR AND DELIGHT IN ALL EARTHLY HONORS NEVERTHELESS I shall tell thee more particularly how love killeth sins in a soul, and reformeth virtues. And first of Pride, and the virtue contrary thereto, namely, Humility. Thou must understand that there be two kinds of Humility; one is had by working of reason; another is felt by the special gift of love. Both are of love, but the former love worketh by, and with the reason of the soul, and the latter love worketh by herself. The first is imperfect, the other is perfect. The first a man feeleth from the beholding of his own sins and wretchedness, through the which beholding he thinketh himself unworthy to have any gift of grace, or any reward of God, but thinketh it enough that He would of His great mercy, grant him forgiveness of his sins. And also he thinketh himself, because of his sins, to be worse than the greatest sinner that liveth, and that every man doth better than he.

And by such beholding thrusteth he himself down in his thoughts under all men. And he is busy to withstand the stirrings of pride as much as he can, both bodily and spiritual pride, and despiseth himself so that he assenteth not to the feelings of pride. And if his heart be taken sometimes with it, that it be defiled with vain joy of worship and praise from others; or from the conceit of his wit, or of any other thing, as soon as he perceiveth it he is displeased with himself, and hath sorrow for it in heart, and asketh forgiveness for it of God, and showeth himself to his confessor, and accuseth himself humbly, and receiveth his penance. This is good humility, but it is not yet perfect humility; for it is of souls that are beginning and profiting in grace caused by the beholding of their sins. Love worketh this humility by reason.

Perfect humility a soul feeleth from the sight and spiritual knowing of Jesus; for when the Holy Ghost lighteneth the reason into the sight of verity, how Jesus is all, and that He doth all, the soul hath so great love and so great joy in that spiritual sight (for it is really so indeed) that it forgetteth itself, fully leaneth to Jesus with all the love that it hath to behold Him. It taketh no heed of any unworthiness of itself, nor of sins aforedone, but setteth at nought itself, with all the sins, and all the good deeds that ever it did, as if there were nothing but Jesus. Thus was David humble when he said thus: Et substantia mea tanquam nihilum ante Te. — And my substance is as nothing before Thee. That is, Lord Jesus, the sight of why blessed uncreated substance and of Thine endless Being showeth well unto me that my substance and being of my soul is as nought in regard of Thee.

Also, such a soul in respect to his neighbor hath no regard to him, nor judging of him, whether he be better or worse than himself; for he esteemeth himself and all other men to be all alike, and to be just nought of themselves in regard of God (and this is very so). For all the goodness that is wrought in himself, or in others, is only of God, whom he beholdeth as all in all. And therefore setteth he all other creatures at nought, as he doth himself. Thus humble was the Prophet when he said thus: Omnes gentes quasi non sint sic sunt coram eo, etc. — All nations are before our Lord as if they were not, and are reputed as nothing, and as a vain thing. f249 That is, in comparison of the endless Being, and the unchangeable nature of God, mankind is as nought; for of nought was it made, and to nought shall it return, unless He keep it in its being that made it of nought.

This is truth, and this should make a soul humble, if by grace it could see this truth. Therefore when once love openeth the inner eye of the soul, for to see this truth, with other circumstances that attend it, then beginneth the soul to be really humble; for then through the sight of God it feeleth and seeth itself as it is; and then doth the soul forsake the beholding and leaning upon itself; and fully falleth to the beholding of Jesus. And when it doth so, then setteth the soul nought by all the joy and worship of the world, for the joy of worldly worship is so little, and so nought, in regard of that joy and of that love that it feeleth in the spiritual sight of Jesus and knowledge of the truth that, though it might have it without any sin, he would have nothing to do with it. No, though men would worship him, praise him, and favor him, or set him in great state, it would nothing at all please him. No, though he had great skill in all the seven liberal sciences, and of all skill under the sun, or had power to work all manner of miracles, yet would he take no more delight in all this, nor no more savor than to gnaw on a dry stick. He had rather forget all this, and to be alone out of the sight of the world, than to think of them and be worshipped of all men; for the heart of a true lover of Jesus is made so much, and so large through a little sight of Him, and a little feeling of His spiritual love, that all the liking and all the joy of all the earth cannot suffice to fill a corner of it. And then appeareth it well that these wretched worldly lovers, that are, as it were, ravished with the love of their own worship, and pursue after it to have it with all the might and all the wit they have, they have no taste of this Humility, but are wondrous far from it. But the lover of Jesus hath this humility lastingly, and that not with heaviness and striving for it, but with liking and gladness. The which gladness he hath not therefore, because he forsaketh the worship of the world, for that were a proud humility belonging to an hypocrite; but because he hath a sight and a spiritual knowing of the verity and worthiness of Jesus through the gift of the Holy Ghost. That reverend sight, and that lovely beholding of Jesus comforteth his love so wonderfully, and beareth it up so mightily and so easily, that verily it cannot like, nor fully rest in any earthly joy, nor would he if he could. He maketh no matter whether men praise him or dispraise him, worship him or despise him, as to himself he sets it not to heart, neither to be well pleased (for his greater humiliation) when men despise him, nor to be displeased when men worship him or praise him. He had rather forget both the one and the other, and only think on Jesus, and get humility by that way. And that is much the securer way whosoever can attain to it. Thus did David when he said: Oculi mei semper ad Dominum, etc. — My eyes are always to the Lord, for He shall pluck my feet out of the net. For when he doth so, then forsaketh he utterly himself, and casteth himself wholly under Jesus, and then is he in a secure guard; for the shield of Truth which he holdeth keepeth him so well that he shall not be hurt through any stirring of pride, as long as he holdeth himself within the shield. As the Prophet saith: Sucto circumdabit te veritas ejus, etc. — Verity shall compass thee with a shield. And that is, if thou, leaving all other things, only beholdest Him; for then shalt thou not dread for the night’s dread; that is, thou shalt not fear the spirit of pride, whether he come by night or by day, as the next verse saith thus: A sagitta volaante in die — From the arrow that flieth by day. Pride cometh by night to assail a soul when it is despised and contemned of other men, that thereby it should fall into heaviness and into sorrow. It cometh also as an arrow flying on the day, when a man is praised and worshipped of all men; whether it be for wordly doing or spiritual, that he should have vain joy in himself, and to rest therein, and false gladness in a thing that is passing.

This is a sharp arrow and a perilous, it fleeth swiftly, and it striketh softly, but it woundeth deadly. But the lover of Jesus, that stably beholdeth by devout prayers, and busy thinking on him, is so encompassed with the safe shield of Truth that he dreadeth it not; for this arrow cannot enter into his soul. Nay, though it come it hurteth him not, but glanceth away and passeth forth.

And thus is the soul made humble, as I understand, by the working of the Holy Ghost, that is, the gift of love; for He openeth the eye of the soul to see and love Jesus, and He keepeth the soul in that sight restfully and securely; and He slayeth all the stirrings of pride wonderfully and privily and softly, and the soul knoweth not how. And also He bringeth in by that way verily and lovely the virtue of humility. All this doth love, but not in all lovers alike fully; for some have this grace but short and little, as it were in the beginning of it, and a little assaying toward it; for the conscience is not yet cleansed fully through grace. And some have it more fully, for they have clearer sight of Jesus, and they feel more of this love. And some have it most fully, for they have the full gift of Contemplation.

Nevertheless, he that hath the least on this manner that I have said, I hope verily he hath the gift of perfect humility, for he hath the gift of perfect love. HOW LOVE SLAYETH ALL STIRRINGS OF WRATH AND ENVY EASILY; 259 AND REFORMETH IN THE SOUL THE VIRTUES OF PEACE AND PATIENCE, AND OF PERFECT CHARITY TO HIS NEIGHBOR, AS HE DID SPECIALLY IN THE APOSTLES Love slayeth Anger and Envy. LOVE, where it worketh, worketh wisely and easily in a soul; for he slayeth mightily anger and envy, and all passions of wrath and melancholy in it, and bringeth into the soul the virtues of patience and mildness, peaceableness and amity to his neighbor. It is full hard and a great mastery for a man that standeth only in working of his own reason to keep patience, holy rest and softness in heart and charity to his neighbor, when they use him hardly and do him wrong, that he do not through motion or rising of anger or bitterness within him something against them, either by word or deed, or both. (And nevertheless though a man be stirred and troubled in himself, and made unrestful, if so be it passeth not too much the bounds of reason, and that he keep his hands and his tongue, and be ready to forgive the trespass when forgiveness is asked, yet this man hath the virtue of patience, though it be but weak and nakedly. Forasmuch as he desires to have it, and laboreth busily in restraining his unruly passions to the end that he may have it, and also is sorry that he hath it not as he should.) But to a true lover of Jesus it is no great mastery for to suffer all this; for why? Love fighteth for him, and slayeth wondrous easily such stirrings of wrath and of melancholy; and maketh his soul so easy and so peaceable, so suffering and so goodly, through the spiritual sight of Jesus, with the feeling of His blessed love, that though he be despised and contemned of other men, or suffer wrong or harm, shame or villainy, he heedeth it not, he is not much stirred against them; he will not be angered nor stirred against them, for, if he were much stirred, he should forego the comfort which he feeleth within his soul, but that will he not. He can lightlier forget all the wrong that is done him than another man can forgive it, though forgiveness f263 was asked him; and so he had rather forget it; for he thinketh it most easy to him. And love doth all this, for love openeth the eye of the soul to the sight of Jesus, and establisheth it with the pleasure and content of love that it feeleth by that sight, and comforteth it so mightily that it taketh no heed whatever men jangle or do against him; it resteth nothing upon him; the greatest harm that he can suffer is a forbearing of the spiritual sight of Jesus; and therefore it is better for him to suffer all harms than that alone. All this can the soul do well and easily without great disturbing of this spiritual sight, when the grievances fall outwardly and touch not the body, as do backbitings or scornings or spoiling of his goods. All these grieve him nought; but it goeth somewhat nearer when his flesh is touched, and he feeleth smart, then is it harder.

Nevertheless, though it be hard and impossible to the frail nature of man to suffer bodily penance gladly and patiently, without bitter stirrings of ire, anger and melancholy, and yet it is not impossible to love, that is, the Holy Ghost for to work this in a soul, when He toucheth it with the blessed gift of love. But He giveth a soul that is in that plight mightily the feelings of love, and wonderfully fasteneth it to Jesus, and separateth it very far from sensuality through His secret might, and comforteth it so sweetly by His blessed presence that the soul feeleth little pain or else none at all in the sensual part; and this is a special grace given to the holy Martyrs.

This grace had the Apostles, as holy Writ saith of them thus: Ibant Apostoli gaudentes, etc. — The Apostles went from the Council rejoicing, when they were beaten with scourges, and they were glad that they were accounted worthy to suffer any bodily pain for the love of Jesus. They were not stirred to anger, nor to bitterness, to be revenged on the Jews that beat them, as a worldly man would be when he suffered a little harm, were it never so little, from his neighbor. Nay, they were not stirred to any pride, nor highness of mind, nor to disdain or judge the Jews, as hypocrites and heretics are who will suffer much bodily pain, and are sometimes ready to suffer death with great gladness and with mighty will, as it were in the name of Jesus, for love of Him. Verily, that love and that gladness that they have in suffering of bodily mischief is not of the Holy Ghost, it cometh not from the fire that burneth on the High Altar of Heaven, but it is feigned by the enemy, inflamed of hell; for it is fully mingled with the height of pride, and of presumption of themselves, of despite and judging and disdaining of those that thus punish them. They imagine that all this is charity, and that they suffer all that for the love of God, but they are beguiled by the mid-day fiend.

A true lover of Jesus, when he suffereth harm from his neighbor, is so strengthened through grace of the Holy Ghost, and is made so humble, so patient, so peaceable, and that so really, that what harm or wrong soever he suffereth from his neighbor, he still preserveth his humility, he despiseth him not, he judgeth him not, but he prayeth for him in his heart, and hath pity and compassion on him much more tenderly than of another man that never did him harm; and verily loveth him better, and more fervently desireth the salvation of his soul, because he seeth that we shall have so much spiritual profit out of that evil deed of that man though it be against his will. But this love and this meekness is wrought only by the Holy Ghost above the nature of man in them whom He maketh true lovers of Jesus. HOW LOVE SLAYETH COVETOUSNESS, LECHERY AND GLUTTONY, AND THE FLESHLY DELIGHT AND SAVOR IN ALL THE FIVE BODILY SENSES, SOFTLY AND EASILY, THROUGH A GRACIOUS BEHOLDING OF JESUS Love slayeth Covetousness. COVETOUSNESS also is slain in a soul by the working of love, for it maketh the soul so covetous of spiritual good and so inflamed to heavenly riches that it setteth right nought by all earthly things. It hath no more joy in the having of a precious stone than a chalk-stone; no more love hath he in an hundred pounds than in a pound of lead. It setteth all things that must perish at one price; he heedeth no more the one than the other, as to his love; for he knows well that all these earthly things which worldly men set so great price by and love so dearly must pass away and turn to nothing, both the thing itself and the love of it. And therefore he worketh his thoughts betimes into that judgement and esteem of them which they must come to hereafter, and so accounteth them as nought. And when worldly lovers strive and fight and plead for earthly goods, who may first have them; the lover of Jesus striveth with no man, but keepeth himself in peace, and is well contented with that which he hath, and will strive for no more; for he thinketh that he needs no more of all the riches on earth than a scanty bodily sustenance for to sustain his bodily life withal, as long as it pleaseth God, and that he can easily have. And therefore would he have no more than he barely needeth for the time, that he may freely be discharged from the trouble of keeping and spending of it, and fully give his heart and his business about the seeking of Jesus for to find Him in cleanness of spirit; for that is all his covetousness; for why? — only the clean in heart shall see Him. Love slayeth Natural Affections.

Also, the fleshly love of father and mother and other worldly friends hangeth not upon him. It is even cut from his heart with the sword of spiritual love, so that he hath no more affection to father or mother, or to any worldly friend than he hath to another man, except he see or feel in them more grace or more virtue than in other men, or except that his father or mother hath the selfsame grace that some other men have. But if they be not so, then loveth he other men better than them, and that is charity. And thus doth God’s love slay covetousness of the world, and bringeth into the soul poverty of spirit. And that doth love, not only in them that have right nought of worldly goods, but also in some creatures that are in great worldly state and have earthly riches to spend. Love slayeth in some of them covetousness so far forth that they have no more liking nor savor in having of them than of a straw. No, though it should so happen that they should lose them through default of those that should look after them, yet set they nought thereby. For why? — the heart of God’s lover is, through the gift of the Holy Ghost, taken so fully with the sight of the love of another thing, which is Jesus, and that is so precious and so worthy that it will receive no other love to rest in it that is contrary thereto. Love slayeth Lechery.

And not only doth love this, but also it slayeth the liking of Lechery and all other bodily uncleanness, and bringeth into the soul true chastity, and turneth it into liking. For the soul feeleth so great delight in the sight of Jesus that it liketh for to be chaste, and it is no great difficulty to it to keep chastity, for therein is most ease and most rest. How Love slayeth Gluttony.

And in the same manner the gift of love slayeth the lusts of Gluttony, and maketh the soul sober and temperate, and beareth it up so mightily that it cannot rest in the liking of meat and drink. But it taketh such meat and drink, whatever it be, as least hindereth or chargeth the bodily complexion, if it can easily come by it; nor for the love of itself, but for the love of God.

On this wise the lover of God seeth well that he needeth to sustain his bodily life with meat and drink, as long as God will suffer them to continue together. Here, then, will be the discretion of the lover of Jesus, as far as I understand that hath feeling and working in love, that in what manner he may best keep his grace whole, and be least letted from working in it through taking of bodily sustenance, so shall he do. That kind of meat, which least letteth and least troubleth the heart, and may keep the body in strength, be it flesh, be it fish, be it bread and ale, that I suppose the soul chooseth for to have, if it can come thereby. For the whole business of the soul is to think on Jesus with reverent love, constantly, without letting of anything, if that it might. And therefore since it must needs be letted somewhat and hindered the less it is letted and hindered by meat or drink or any other thing the better it is. It had rather use the best meat and most costly if it less hinder the keeping of his heart, than to take only bread and water, if that hinder him more; for he hath no regard for to get great merit by the pain of fasting, and be put thereby from softness and quietness of heart, but all his business is for to keep his heart as stably as he can in the sight of Jesus and in the feeling of His love. And surely I am of the opinion that he may with less lust and liking use the best meat, that is good in its kind, than another man that worketh all by reason without the special gift of love can use the worst. Ever excepting such meat as is dressed with art and curiosity only for lust, for such manner of meat cannot at all accord with him. And also on the other side, if little meat, as only bread and beer, most helpeth and quieteth his heart, and keepeth it most in peace, that is most acceptable to him for to use; and, namely, if he feel his bodily strength sustained thereby, and have the gift of love withal. Love slayeth Sloth and Idleness.

And yet doth love more, for it slayeth sloth and fleshly idleness, and maketh the soul to be occupied in goodness, and, namely, inwardly in beholding of him, by virtue whereof the soul hath savor and spiritual delight in praying, in meditating, and in all manner of doing that belongeth to him to do according to the state he is in, without heaviness or painful bitterness, whether he be religious or secular. Love slayeth the Delight of the Five Senses.

Also, it slayeth the vain likings of the five bodily senses. As first of the sight of the eyes, so that the soul hath no liking in the sight of any worldly thing, but feeleth rather pain and disease in beholding of it, be it never so fair, never so precious, never so wonderful. And, therefore, as worldly lovers run out sometimes for to see new things, for to wonder at them, and so for to feed their hearts with the vain sight of them; right so a lover of Jesus is busy for to run away, and withdraw himself from the sight of such manner of things, that the inner sight be not letted; for he spiritually seeth another manner of thing, which is fairer and more wonderful, and that would he not forbear.

Right on the self-same wise is it of speaking and hearing. It is a pain to the soul of a lover of Jesus for to speak or hear anything that might let the freedom of his heart from thinking on Jesus, whatever song, or melody, or music outward it be, if it hinder the thought that it cannot freely and restfully pray, or think on him, it liketh him right nought. And the more delectable it is to other men, the more unsavory it is to him. And also to hear any manner of speaking of other men, unless it be somewhat touching the working of his soul into the love of Jesus, it liketh him right nought, he is right soon weary of it. He had rather be in peace, and hear right nought, nay speak right nought, than for to hear the speaking and the teaching of the greatest Clerk on earth, with all the reasons that he can say to him by human wit, except he can speak feelingly and stirringly of the love of Jesus; for there lies his skill principally. And therefore would not he speak of anything else, nor hear, nor see anything, but what might help him, and further him into more knowledge, and to better feeling of Him.

Of worldly speech it is no doubt that he hath no savor in speaking, nor in hearing of it, nor in worldly tales, nor tidings, nor in any such vain jangling that belongeth not to Him. And the same is of smelling and tasting. The more the thoughts are distracted and broken from spiritual rest by the use either of smelling, or tasting, or of any of the senses, the more he avoideth it. The less that he feeleth of them, the better he is. And if he could live in the body without the feeling of any of them he would never feel them, for they trouble the heart oft-times, and put it from rest; but they cannot fully be eschewed. Nevertheless the love of Jesus is sometimes so mighty in a soul, that it overcometh and slayeth all that is contrary thereto for a time. WHAT VIRTUES AND GRACES A SOUL RECEIVETH THROUGH OPENING OF THE INNER EYE INTO THE GRACIOUS BEHOLDING OF JESUS, And how it cannot be gotten only by Man’s Labor, but through special Grace and his own Labor also THUS worketh love in a soul, opening the ghostly eye into the beholding of Jesus by inspiration of special grace, and maketh it pure, subtle and able to the work of Contemplation. What this opening of the spiritual eye is the greatest scholar on earth cannot imagine by his wit nor show fully by his tongue; for it cannot be gotten by study, nor by man’s industry alone, but principally by grace of the Holy Ghost, and with human industry. I am afraid to speak anything of it, for methinketh that I cannot, it passeth my attempt, and my lips are unclean. Nevertheless, because it seems to me that love asketh, yea, love biddeth that I should, therefore shall I say a little more of it as I hope love teacheth. This opening of the spiritual eye is that lightsome darkness and rich nought that I spake of before, and it may be called purity of spirit and spiritual rest, inward stillness and peace of conscience, highness of thought and loneliness of soul, a lively feeling of grace and retiredness of heart, the watchful sleep of the spouse and tasting of heavenly savor, burning in love and shining in light, the gate f276 of Contemplation and reforming in feeling. All these expressions are found in holy writings of divers men, for every one of them speaketh according to his feeling in grace. And though all these be divers in show of words, yet are they all one in meaning and verity; for that soul which through visiting of grace hath one of them hath all. For why? a soul sighing to see the Face of Jesus when it is touched through special grace of the Holy Ghost, it is suddenly changed, and turned from the state that it was in into another manner of feeling. It is wonderfully separated and drawn first into itself, from the love and the liking of all earthly things, so much that it hath lost the savor of the bodily life, and of all things save only Jesus. And then is it clean from all the filth of sin, so far forth that the minding of itself, and all other inordinate affections to any creature is suddenly washed and wiped away, so that there remains no middle thing or impediment betwixt Jesus and the soul, but only the bodily life, and then it is in spiritual rest. For why? all painful doubts and fears, and all other temptations of spiritual enemies are driven out of the heart, that they trouble not, nor sink not into it for the time. It is in rest from the annoyance of worldly business, and painful hindrances of wicked stirrings; but it is full busy in the free spiritual working of love. And the more it laboreth so, the more rest it feeleth.

This restful laboring is full far from fleshly idleness and from blind security. It is full of spiritual working, but it is called rest, for that grace loseth the heavy yoke of fleshly love from the soul, and maketh it mighty and free through the gift of spiritual love for to work gladly, softly and delectably in all things to which grace stirreth it to work in. And therefore it is called an holy idleness and a rest most busy, and so it is in regard of stillness from the great crying of the beastly noise of fleshly desires and unclean thoughts. This stillness is made by the inspiration of the Holy Ghost through the beholding of Jesus. For why? His voice is so sweet and so mighty that it putteth to silence in a soul all the jangling of all other speakers; for it is a voice of power, softly founded in a pure soul, of the which the Prophet saith thus: Vox Domini in virtute. — The voice of our Lord Jesus is with power. This voice is a lively words and speedy, as the Apostle saith: Vivus est sermo Dei, etc. — The word of the Lord is lively and powerful, more piercing than any sword is. Through speaking of this word is fleshly love slain, and the soul kept in silence from all wicked stirrings. Of this silence it is said in the Apocalypse thus: Factum est silentium in coelo, etc. — Silence was made in heaven as it were half an hour. By Heaven is meant a pure soul lifted up through grace from earthly love to heavenly conversation, and so it is in silence. But forasmuch as that silence cannot last whole continually by reason of the corruption of the bodily nature; therefore it is compared to the time of half an hour, a very short time the soul thinketh it to be, though it be never so long; and therefore it is but half an hour.

And then hath it peace in conscience. For why? Grace putteth out the gnawing, pricking, striving and fighting of sins, and bringeth in peace and concord, and maketh Jesus and a soul both one in full agreement of will.

There is no upbraiding of sins, nor sharp reproving of faults made at that time in a soul, for they have kissed and are made friends, and all is forgiven that was done amiss.

Thus feeleth the soul, then, with great humble security and great spiritual gladness, and conceiveth a full great certainty of salvation by this accordmaking; for it heareth a secret witnessing of the Holy Ghost to the conscience, that he is a chosen son to a heavenly heritage. Thus St Paul saith: Ipse Spiritus testimonium perhibet spiritui nostro, etc. — The Holy Spirit beareth witness to our spirit that we are God’s sons. f282 This witnessing of conscience verily felt through grace is the very joy of the soul, as the Apostle saith: Gloria mea est testimonium, etc. — My joy is the witness of my conscience: and that is, when it witnesseth peace and accord, true love and friendship betwixt Jesus and a soul. And when it is in this peace, then is it in highness of thought.

When the soul is bound with the love of the world, then is it beneath all creatures; for everything goeth over it, and beareth it down by mastery, that it cannot see Jesus nor love Him. For even as the love of the world is vain and fleshly, right so the beholding and thinking and using of all creatures is fleshly; and that is a thraldom of the soul. But then through opening of the spiritual eye into Jesus the love is turned, and the soul is raised up according to its own nature above all bodily creatures. And then the beholding and thinking, and the using of them is spiritual, for the love is spiritual. The soul hath then great disdain to be obedient to the love of worldly things, for it is high set above them through grace. It setteth nought by all the world. For why? It will all pass away and perish. Unto this highness of heart, as long as the soul is kept therein, cometh no error nor deceit of the enemy; for Jesus is really in sight of the soul at that time, and all other things are beneath it. Of this the Prophet speaketh thus: Accedat homo ad cor altum et exaltabitur Deus. — Let a man come to a high heart, and God shall be exalted. That is, a man that through grace cometh to the highness of thought shall see that Jesus is only exalted above all creatures, and he in Him.

And then is the soul thus set aloft, estranged from the fellowship of worldly lovers, though his body be in the midst among them, full far is he parted from carnal affections of creatures. He careth not though he never see man, nor speak with him, nor have comfort from him, that he might for ever continue in that spiritual feeling. He feeleth so great familiarity of the blessed presence of our Lord Jesus, and so much savor of Him, that he can easily for love of Him forget the fleshly affection and the fleshly mind of all creatures. I say not that he shall not love nor think of other creatures, that he shall think on them in fitting time, and see them and love them spiritually and freely, not fleshly and painfully as he did before. Of this loneliness speaketh the Prophet thus: Ducam eam in solitudinem, etc. — I will lead her into solitude, and I will speak to her heart. That is, the grace of Jesus leadeth the soul from troublesome company of fleshly desires into loneliness of thought, and maketh it forget the liking of the world, and soundeth by sweetness of His inspiration words of love in the ears of the heart. A soul is thus lonely when it loveth Jesus, and attendeth fully to Him, and he hath lost the savor and the comfort of the world; and that it may better keep this loneliness, it fleeth the company of men as much as it can; and seeketh loneliness of body, which helpeth much to the loneliness of the soul, and to the free working of love, the less hindrance that it hath from without of vain janglings, or from within of vain thinking, the more free it is in spiritual beholding. And so it is in retiredness of heart.

A soul is all without, whilst it is overlaid and blinded with worldly love, it is as common as the highway, for every stirring which cometh from the flesh or from the fiend sinketh in or goeth through it. But then through grace it is drawn into the privy-chamber, into the sight of our Lord Jesus, and heareth His privy counsel, and is wonderfully comforted in the hearing.

Of this speaketh the Prophet thus: Secretum meum mihi, secretum meum mihi. — My privity to me, my privity to me. That is, the lover of Jesus, through inspiration of grace, taken up from outward feeling of worldly love, and ravished into the privity of spiritual love, yieldeth thanks to Him, saying thus: My privity to me. That is, my Lord Jesus, Thy privity is showed to me, and privily hid from all lovers of the world; for it is called hidden Manna, which may easier be asked than told what it is. And that our Lord Jesus promiseth to His lover, saying thus: Dabo sibi Manna absconditum, etc. — I will give her the hidden Manna which no man knoweth but he that taketh it. This Manna is heavenly meat, and angels’ food, as the Scripture saith; for angels are fully fed and filled with clear sight in burning love of our Lord Jesus, and that is Manna; for we may ask what it is, but cannot know what it is. But the lover of Jesus is not yet filled here, but is fed with a little taste of it, whilst he is bound in this bodily life.

This tasting of this Manna is a lively feeling of grace had through the opening of the spiritual eye. And this grace is not another grace from that which a chosen soul feeleth in the beginning of his conversion; but it is the self-same grace, only it is otherwise felt and showed to a soul. For why?

Grace groweth with a soul, and the soul groweth with grace. And the clearer that a soul is parted from the love of the world, the more mighty is its grace, the more inward and more spiritual is the showing of the presence of our Lord Jesus come to be. So that the same grace which at first turneth him from sin, and maketh him beginning and profiting by gifts of virtue and exercise of good works, maketh him also perfect. And that grace is called a lively feeling of grace; for he that hath it feeleth it well, and knoweth well by experience that he is in grace. It is full lively to him; for it quickeneth the soul wonderfully, and maketh it so whole that it feeleth no painful disease of the body, though it be feeble and sickly. For why? Then is the body most mighty, most whole and most restful, and the soul also. Without this grace the soul cannot live but in pain; for it thinketh that it can keep it for ever, and nothing can put it away; but it is not so, for it passeth away full easily. Nevertheless though the sovereign feeling passeth away, and is withdrawn, the virtue of it stayeth still, and keepeth the soul in sobriety, and maketh it to desire the coming again thereof.

And this is the waking sleep of the Spouse, of the which the Scripture thus:

Ego dormio, et cor meum vigilat. — I sleep, and my heart waketh. That is, I sleep spiritually when through grace the love of the world is slain in me, and wicked stirrings of fleshly desires are dead, insomuch that I scarce feel them. I am not held by them, my heart is made free. And then it waketh, for it is quick and ready to love Jesus, and see Him. The more I sleep from outward things, the more am I awake in knowing of Jesus and of inward things. I cannot be awake to Jesus, except I sleep to the world.

And therefore the grace of the Holy Ghost, shutting the fleshly eye, causeth the soul to sleep from worldly vanities, and opening the spiritual eye, keepeth it awake to the sight of God’s majesty covered under the cloud of His precious Humanity. As the Gospel saith of the Apostles, when they were with our Lord Jesus in His transfiguration, first they slept: Et evigilantes viderunt majestatem. — They waking beheld His glory. By sleep of the Apostles is understood the dying of worldly love through the inspiration of the Holy Ghost; by their awaking is understood their Contemplation of Jesus. Through this sleep the soul is brought into rest from the noise of fleshly lust, and through waking is raised up to the sight of Jesus and spiritual things. The more that the eyes are shut in this manner of sleep from the appetite of earthly things, the sharper is the inner sight in lovely beholding of heavenly beauty. This sleeping and this waking doth love work through the light of grace in the soul of the lover of our Lord Jesus. HOW SUCH SPECIAL GRACE FOR THE BEHOLDING OF OUR LORD JESUS IS WITHDRAWN SOMETIMES FROM A SOUL; And how a Soul is to behave herself in the Absence and in the Presence of Jesus, and how a Soul shall alway desire (as much as is in her) the gracious Presence of Jesus . SHOW me then a soul that through inspiration of grace hath this opening of the spiritual sight into the beholding of Jesus that is separated and drawn out from the love of the world, so far forth that it hath purity and privity of spirit, spiritual rest, inward silence and peace of conscience, highness of thought, loneliness and privity of heart, the waking sleep of the Spouse, that hath lost the liking and joys of the world, taken with delight of heavenly savor, ever thirsting and softly hasting after that blessed presence of Jesus; and I dare boldly pronounce that this soul burneth all in love, and shineth in spiritual light, worthy to come to the name and to the worship of the Spouse; for it is reformed in feeling, made able and ready to Contemplation. These are the tokens of inspiration in opening of the spiritual eye. For when the eye is opened, the soul is in full feeling of all the aforesaid virtues for that time. The state of Aridities.

Nevertheless it falleth out oftentimes that grace withdraweth in part by reason of the corruption of man’s frailty, and suffereth then the soul to fall into itself in sensuality, as it was before; and then is the soul in pain and in sorrow, for it is blind and unsavory and can do no good. It is weak and impotent, encumbered with the body and all the bodily senses. It seeketh and desireth after the grace of Jesus again, and it cannot find it; for the Scripture saith thus of our Lord: Postquam vultum suum absconderit, etc. — When our Lord hath hid His face, there is none that can behold Him. f302 When He showeth His face, the soul cannot but see Him, for He is light; and when He hideth Himself, it cannot see Him, for the soul is dark.

His hiding is but a subtle trying of the soul. His showing is a wonderful merciful goodness in comfort of the soul. Wonder not though the feelings of grace be sometimes withdrawn from a lover of Jesus; for holy Writ saith the same of the Spouse, that it fareth thus with her: Quaesivi et non inveni illum, etc. — I sought Him, and I found Him not; I called, and He answered not. That is, when I fall down to my frailty and sin, then grace withdraweth; for my falling is the cause thereof, and not His flying, but then feel I pain of my wretchedness in His absence. And, therefore, I sought Him by great desire of heart, and He gave to me not so much as a feeble answer. And then I cried with all my soul: Revertere, dilecte mi — Turn again, Thou my beloved. And yet He seemed as if He heard me not. The painful feeling of myself, and the assailing of fleshly loves and fears in this time, and the wanting of my spiritual strength is a continual crying of my soul to Jesus. And nevertheless our Lord maketh strange, and cometh not, cry I never so fast; for He is sure enough of His lover, that he will not turn again to worldly loves quite; he can have no savor in them, and, therefore, stayeth He the longer.

But at the last when He pleaseth, He cometh again full of grace and faithfulness, and visiteth the soul that languisheth through desire, by sighings of love after His presence, and toucheth it, and anointeth it full gently with the oil of gladness, and maketh it suddenly whole from all pain. And then crieth the soul to Jesus in a spiritual voice with a glad heart thus: Oleum effusum Nomen tuum. — Thy Name is as oil poured out. f307 Thy Name is Jesus, that is, health. Then as long as I feel my soul sore and sick by reason of sin, pained with the heavy burthen of my body, sorrowful and fearful for perils and wretchedness of this life, so long, Lord Jesus, Thy Name is oil shut up, not poured forth. But when I feel my soul suddenly touched with the light of Thy grace, healed and cured from all the filth of sin, and comforted in love and in light with spiritual strength and gladness unspeakable, then can I say with lusty, loving and spiritual might to Thee: Thy Name, O Jesu, is to me oil poured forth. For by the effect of Thy gracious visitation I feel well the true exposition of Thy Name, that Thou art Jesus, health, for only Thy gracious presence healeth me from sorrow and from sin.

Happy is that soul that is ever fed with feeling of love in His presence, or is born up by desire to Him in His absence. A wise lover is he, and well taught, that soberly and reverently behaveth himself in His presence, and lovely beholdeth Him without dissolute lightness, and patiently and easily beareth His absence without venomous despair and over painful bitterness.

This changeability of the absence and presence of Jesus, which a soul feeleth, is neither the perfection of the soul nor is it contrary to the grace of perfection or of Contemplation, but only a state of less perfection; for the more letting that a soul hath of itself from the constant feeling of grace, the less is the grace; and yet, nevertheless, is the grace in itself grace of Contemplation. This changeability of absence and presence falleth as well in the state of perfection as in the state of beginning, but after another manner; for even as there is diversity of feeling in the presence of grace betwixt these two states, right so is there in the absence of grace. And, therefore, he that knoweth not the absence of grace is apt to be deceived. And he that maketh not much of the presence of grace is unthankful to the visiting thereof, whether he be in the state of beginners or of the perfect.

Nevertheless, the more stableness that there is in grace unhurt and unbroken, the lovelier is the soul, and more like unto Him in whom is no changeableness, as the Apostle saith. And it is very meet that the Spouse should be like her Bridegroom Jesus in manners and in virtues, fully according to Him in stableness of perfect love. But that falleth out seldom here in Spouses of this life; for he that perceiveth no changeableness in the feeling of his grace, but is all alike, whole, stable, unbroken and unhurt, as he thinketh, he is either very perfect or very blind. He is perfect if he be sequestered from all carnal affections and inclinations to creatures, and hath all hindrances of corruption and of sin betwixt Jesus and his soul broken away, and is fully united to Him with softness of love. But this is only from grace above man’s nature. Or he is very blind if he imagineth himself to be in grace without spiritual feeling of God’s inspiration, and setteth himself in a way of stableness, as if he were ever in feeling and in working of special grace, imagining all to be grace which he doth and feeleth, both inwardly and outwardly, thinking that whatsoever he doth or speaketh is grace, holding himself unchangeable in speciality of grace. If there be any such, as I hope there is none, he is full blind in feeling of grace.

But thou mayest object: That we ought to live only by Faith, and not covet spiritual feelings, nor regard them if they come; for the Apostle saith: The just shall live by faith. f315 Unto this I answer that bodily feelings, be they never so comfortable, are not to be desired nor regarded much if they come; but spiritual feelings, such as I have spoken of, if they come in that manner as I have said, should ever be desired. I mean the killing of all worldly love, the opening of the spiritual eye, purity of spirit, peace of conscience and all other spoken of before. We should ever covet to feel the lively inspiration of grace made by the spiritual presence of Jesus in our souls, if we could. And for to have Him in our sight with reverence, and ever feel the sweetness of His love by a wonderful familiarity of His presence. This should be our life and our feeling in grace after the measure of His gift in whom all grace is, to some more and to some less; for His presence is felt in divers manners as He pleaseth. And in this we should live and work that which belongeth to us to work, for without this we should not be able to live spiritually. For as the soul is the life of the body, right so is Jesus the life of the soul by His gracious presence.

And, nevertheless, this manner of feeling, though it be never so much, is but in faith in comparison of that which shall be of the selfsame Jesus in the bliss of Heaven. Lo, this feeling should we desire; for every reasonable soul ought to covet, with all its power, to approach to Jesus, and to be united to Him through feeling of His gracious invisible presence. How that presence is felt may better be known by experience than by any writing; for it is the life and the love, the might and the light, the joy and the rest of a chosen soul. And therefore, he that hath once truly felt it cannot forbear it without pain, neither can he choose but desire it, it is so good in itself and so comfortable. What is more comfortable here for a soul than to be drawn out through grace from the noisomeness of worldly business and filth of desires, and from vain affection of all creatures, into rest and softness of spiritual love, secretly perceiving the gracious presence of Jesus, and feelingly fed with the savor of His invisible blessed Face? Verily, I think nothing can make the soul of a lover full of mirth but the gracious presence of Jesus, as He can show Himself to a pure soul; such an one is never heavy, never sorry but when he is with himself in sensuality. He is never full glad, nor merry, but when he is out of himself as being with Jesus in spirit.

And yet is that no full mirth, for there ever hangeth a heavy lump of bodily corruption on his soul, and beareth it down, and hindereth much the spiritual gladness, and this must ever be whilst it is here in this life. But whereas I have before spoken of the changeability of grace, how it cometh and goeth, that thou mistake me not; thou must understand that I mean not of common grace, that is had and felt in faith and in goodwill to God; without having and lusting of which, and continuing in it, none can be saved, for it is in the least chosen soul that liveth. But I mean of special grace felt by inspiration of the Holy Ghost in that manner as I have said before. Common grace, which is Charity, lasteth whole whatsoever a man doth, as long as his will and his intent is true to God, which will of his keepeth him from sinning deadly, and the deed that he wittingly doth is not forbidden under a mortal sin; for this grace is not lost but by mortal sins.

And then is a sin mortal when his conscience witnesseth with deliberation that it is mortal sin, and yet nevertheless he doth it; or else his conscience is so blinded that he holdeth it no deadly sin, although he doth the deed wilfully, which is forbidden by God and holy Church as a deadly sin.

Special grace felt through the invisible presence of Jesus, which maketh a soul a perfect lover, lasteth not ever alike whole in the height of feeling, but changeably cometh and goeth, as I have said before. Thus our Lord saith:

Spiritus ubi vult spirat, etc. — The spirit bloweth where it listeth, and thou hearest His voice, but thou knowest not whence He cometh, nor whither He goeth. He cometh secretly sometimes when thou art least aware of Him, but thou shalt know Him full well ere He go; for He wonderfully stirreth and mightily turneth thy heart into the beholding of His goodness, and then doth thy heart melt delectably as wax against the fire into softness of His love, and this is the voice that He soundeth. But then He goeth ere thou perceivest, for He withdraweth Himself somewhat, not wholly altogether, but from excess into moderation. The height of feeling passeth, but the substance and the effect of Grace dwelleth still. And that is as long as the soul of a lover keepeth himself pure, and falleth not wilfully into wretchedness or carelessness in sensuality, nor to outward vanity, as sometimes it doth (though it have no delight therein) out of frailty. This is the changeability of grace which I meant and spake of. A COMMENDATION OF PRAYER OFFERED UP TO JESUS BY A CONTEMPLATIVE SOUL, AND HOW STABLENESS IN PRAYER IS A SECURE WORK TO STAND IN; And how every Feeling of Grace in a chosen Soul may be called Jesus. But the more clean the Soul is, the more worthy the Grace is . THE soul of a man, whilst it is not touched with special grace, is blunt and gross for spiritual work, and can do nought therein. It skilleth not thereof by reason of its weakness. It is both old and dry, undevout and unsavory in itself. But then cometh the light of grace, and through touching maketh it sharp and subtle, ready and able to spiritual work, and giveth it a great freedom and a perfect readiness in will to be pliable to all the stirrings of grace, ready to work after that grace stirreth the soul. For by opening of the spiritual eye it is wholly applied to grace, ready to pray. And how the soul then prayeth I shall tell thee.

The most special prayer that the soul useth and hath most comfort in, I suppose, is the Pater noster or else Psalms of the Psalter. The Pater noster for unlearned men; and Psalms and Hymns and other service of holy Church for the learned. The soul prayeth, therefore, not in that manner as it did before, after the common way of men by highness of voice, or by reasonable speaking out; but in full great stillness of voice and softness of heart. For why? His mind is not troubled nor hindered with outward things, but wholly gathered together into itself. And the soul is set, as it were, in the spiritual presence of Jesus, and, therefore, every word and every syllable is sounded savorly, sweetly and delectably, with full accord of mouth and of heart. For why? The soul is then turned all into the fire of love. And, therefore, every word that it secretly prayeth is like a spark rising out of a burning fire, which heateth all the powers of the soul, and turneth them into love, and enlighteneth them so comfortably that the soul listeth ever to pray and to do nothing else. The more it prayeth the better it may, and the mightier it is. For grace helpeth the soul well, and maketh all things light and easy, that it delighteth to chant and sing the praises of God with spiritual mirth in heavenly delight. This spiritual work is the food of the soul, and this prayer is of great virtue, for it wasteth and bringeth to nought all secret and open temptations of the enemy, and slayeth all the mind and all the liking of the world and of fleshly sins. It beareth up the body and the soul from painful feeling of the wretchedness of this life. It keepeth the soul in the feeling of grace and working of love, and nourisheth it ever alike hot, as sticks nourisheth the fire. It putteth away all irksomeness and heaviness of heart, and holdeth it in strength and spiritual gladness.

Of this prayer speaketh David thus: Dirigatur oratio mea sicut incensum etc. — Let my prayer be dressed as incense in Thy sight. For even as incense that is cast into the fire maketh a sweet smell by the smoke rising up to the air, right so a Psalm savorly and softly sung or said in a burning heart, giveth up a sweet smell to the face of our Lord Jesus, and to all the Court of Heaven. There dare no flesh-fly rest upon the pot’s brink boiling on the fire. Even so can no fleshly delight rest upon a clean soul, that is all bilapped and warmed in the fire of love, boiling and blowing up Psalms and prayers to Jesus. This prayer is always heard of Jesus. It yieldeth grace to Jesus, and receiveth grace again. It maketh a soul familiar, and, as it were, hail-fellow with Jesus, and with all the Angels in Heaven, use it who so can. The work is good and gracious in itself. And though it be not altogether perfect Contemplation in itself, nor the working of love by itself, nevertheless it is in part Contemplation. For why? It cannot be exercised in this manner but by plenty of grace through opening of the spiritual eye.

And, therefore, a soul that hath this freedom and this gracious feeling in praying with spiritual savor and heavenly delight hath the grace of Contemplation in the manner as it is.

This prayer is a rich offering filled all with fatness of devotion, received by Angels and presented to the face of Jesus. The prayer of other men, who are busy in active works, is made of two words; for they oftentimes form in their hearts one word through thinking of worldly business, and speak with their mouth another word of the Psalm sung or said. Yet, nevertheless, if his intent be true his prayer is good and acceptable, though it lack savor and sweetness. But this prayer of a Contemplative man is made but of one word; for as it is formed in the heart, right so doth it wholly sound in the mouth, as it were nothing but one and the same thing, both which formeth it and which soundeth it. And verily no more it is, for the soul, through grace, is made whole in itself so far parted from sensuality, that it is master of the body, and then is the body nothing else but as an instrument and a trumpet of the soul in the which the soul bloweth sweet notes of spiritual prayers to Jesus. This is the trumpet that David spake of thus:

Buccinate in neomenia, etc. — Blow ye the trumpet in the new moon. f326 That is, ye souls that are reformed in spiritual life through opening of the inner eye, blow ye devoutly the sounding of Psalms with the trumpet of your bodily tongue. And, therefore, since this prayer is pleasant to Jesus, and so profitable to the soul, it is good for him who is new converted to God (and desires to please Him, and coveteth to have some quaint feeling of grace) to covet this feeling, that he may through grace come to this liberty of spirit and offer his prayers and his Psalms to Jesus continually and stably and devoutly, with whole mind and burning affection towards Him, so that he may be ready for it through custom when grace will stir him up thereto.

This is a secure feeling, and a true one. If thou canst attain unto it and keep it, thou shalt not need to run about here and there and ask questions of every spiritual man what thou shouldst do, how thou shouldst love God, and how thou shouldst serve God, and speak of spiritual matters, that pass thy understanding, as perhaps some do: Such kind of doings are not profitable unless in case of necessity. Keep thee to thy prayers, quietly at first with thy own great industry, that thou mayest afterwards come to this restful feeling of spiritual prayer, and that shall teach thee wisdom enough in verity without feigning or fancy; and hold thee on in such prayer if thou hast gotten it and leave it not; but if grace come otherwise, and removeth it from thee for a time, causing thee to work on another manner, then mayest thou leave it for a time, and after return again thereto. And he that hath this grace in prayer asketh not whereupon he should set the point of his thought in his prayer, whether upon the words that he speaketh, or else on God, or on the Name of Jesus, as some ask, for this feeling of grace will teach him well enough. For why? The soul is turned into the eye, and sharply beholdeth the face of Jesus, and is ascertained that it is Jesus that it feeleth and seeth. I do not mean Jesus as He is in Himself, in fulness of His blessed Godhead; but I mean Jesus, as He is pleased to show Himself to a clean soul, yet in the body according to the cleanness that it hath. For thou must know that every feeling of grace is Jesus, and may be called Jesus.

And according as the grace is more or less, so feeleth the soul more or less of Jesus. Yea, the first feeling of special grace in a beginner, which is called grace of compunction and contrition for his sins, is verily Jesus. For why?

He causeth that contrition in a soul by His presence. But Jesus is then very grossly and rudely felt, very far from this spiritual subtlety; for the soul can nor may do no better by reason of its uncleanness. Nevertheless, afterward, if the soul profit and increase in virtues and in cleanness, the same Jesus, and none other, is seen and felt by the same soul when it is touched with grace; but that is more spiritually, and nearer to His Divinity. And verily that is the chiefest thing that Jesus loveth in a soul, that it may be made spiritual and divine in sight and in love, like to Him in grace, as He is by nature; for that shall be the end of all lovers.

Then mayest thou be secure, that at what time thou feelest thy soul stirred by grace, specially in that manner as I have said before, by opening of thy spiritual eye that thou seest and feelest Jesus, hold Him fast whilst thou may, and keep thyself in grace, and let Him not easily go from thee. Look after none other Jesus but that same, by feeling of that self-same grace more divinely that it may increase in thee more and more. And be not afraid, though Jesus whom thou feelest be not Jesus as He is in His full Godhead, that thou therefore mayest be deceived if thou trust to that feeling. But trust thou well, if thou be a lover of Jesus, that thy feeling is true, and that Jesus is truly felt and seen of thee through His grace as thou canst see Him here.

And therefore trust fully to thy feeling when it is gracious and spiritual, and keep it tenderly, and have great dainty, not of thyself, but of it, that thou mayest see and feel Jesus still better and better. For grace shall ever teach thee by itself, if thou wilt fall thereto, till thou come to the end.

But perchance thou beginnest to wonder why I say one time that grace worketh all this, and another time that love worketh, or God worketh?

Unto this I answer thus: That when I say that grace worketh, I mean both love, and Jesus, and God; for all is one, and nought but one; Jesus is love, Jesus is grace, Jesus is God. And because He worketh all in us by His grace for love, as He is God, therefore may I use which of these four words I list after my stirring in this writing. HOW A SOUL THROUGH THE OPENING OF THE SPIRITUAL EYE RECEIVETH A GRACIOUS LOVE ENABLING TO UNDERSTAND THE HOLY SCRIPTURES, And how Jesus, that is hid in the Holy Scriptures, showeth Himself to His Lovers .WHEN a soul thus feeleth Jesus in prayer, he thinketh that he shall never feel otherwise. Nevertheless it happeneth that sometimes grace putteth vocal prayer to silence, and stirreth the soul to see and to feel Jesus in another manner. And that manner is first to see Jesus in the holy Scriptures; for Jesus, who is all truth, is hid and covered therein, folded in a soft Syndon, under fair words, that He cannot be known nor felt but of a clean heart. For why? Truth will not show itself to enemies, but to friends, that love and desire it with an humble heart. For Truth and Humility are full true sisters, fastened together in love and charity, and there is no distance of counsel betwixt them two. Humility presumeth upon Truth, and not at all on itself; and Truth esteemeth well of Humility, so they accord well together. Then forasmuch as the soul of a lover is made humble through inspiration of grace by opening of the spiritual eye, and seeth that it is nought of itself, but only hangeth on the mercy and the goodness of Jesus perpetually, being born up by the favor and help of Him only, and truly desiring His presence, therefore seeth it Jesus; for it seeth the truth of holy Scriptures wonderfully showed and opened above study and industry and reason of man’s natural wit. And that may well be called the feeling and the perceiving of Jesus. For Jesus is the fountain of Wisdom, and by pouring down of His Wisdom into a clean soul, by little and little, He maketh the soul wise enough for to understand all holy Scripture; not all at once in special beholding, but through that grace the soul receiveth a new ability and a gracious habit to understand it, particularly when it cometh to mind. This opening and this cleanness of understanding is made by the spiritual presence of Jesus: for right as the Gospel saith of the two Disciples going to Emmaus, burning in desire and speaking of our Lord Jesus, our Lord appeared to them presently as a pilgrim, and taught them the prophecies of Himself. And as the Gospel saith: Aperuit illis sensum, etc. — He opened their wits that they might understand the Scriptures. Right so the spiritual presence of Jesus openeth the wit of His lover, that it burneth in desire to Him and bringeth to His mind by ministration of Angels, the words and sentences of holy Writ unsought and unconsidered one after another and expoundeth them readily, be they never so hard nor so secret. The harder they be, and farther from man’s understanding by reason, the more delectable is the true showing of them. When Jesus is the teacher, it is expounded and declared literally, morally, mystically, and heavenly, if the matter will bear it. By the literal (which is the easiest and plainest) corporal nature is comforted. By the moral, the soul is informed concerning vices and virtues, to be able wisely to distinguish the one from the other. By the mystical it is enlightened to see the works of Jesus in holy Church, readily to apply the words of holy Writ to Christ our head, and to holy Church, which is His mystical body. The fourth, which is heavenly, belongeth only to the working of love, and that is, when all truth in holy Writ is applied to love. And because this is most like to heavenly feeling, therefore I call it heavenly.

The lover of Jesus is His friend, not for that he deserveth it, but because Jesus of His merciful goodness maketh him His friend by true accord. And therefore to him He showeth His secrets, as to a true friend that pleaseth Him by love, not serveth Him through fear in slavery. Thus He saith Himself to His Apostles: Jam vos dixi amicos quia quaecumque audivi a Patre meo nota feci vobis. — Now have I called you friends, for I have made known unto you all that I have heard of the Father. To a clean soul whose palate is purified from filth of fleshly love, holy Writ is lively food and sustenance delectable, It savoreth wonderful sweetly when it is well chewed by spiritual understanding. For why? The spirit of life is hid therein, that quickeneth all the powers of the soul, and filleth them full of sweetness of heavenly savor and spiritual delight. But verily he must have white teeth, and sharp, and well picked, that can bite of this spiritual bread; for fleshly lovers and heretics may not touch the inward flour of it. Their teeth are bloody, and full of filth, therefore must they be fasting from feeling of this bread. By teeth I understand the inward senses of the soul, which in fleshly lovers and heretics are bloody, full of sin and worldly vanities. They would, but they cannot come through curiosity to the truth in knowing of holy Writ; for their senses are corrupted by original and actual sin, and are not yet healed through grace. And therefore they do but gnaw upon the outward bark, speak they never so much thereof. The inner savor within they taste not of. They be not humble, they be not pure for to see it.

They be not friends to Jesus, and therefore He showeth them not His counsel. The mystery of holy Writ is closed under a key, and sealed with a signet of Jesus’ finger, which is the Holy Ghost, and therefore without His love and His leave may none come in. He alone hath the key of skill in His keeping, as holy Writ saith, and He Himself is the key: and He letteth in whom He will by inspiration of His grace, and breaketh not the seal.

And this doth Jesus to His lovers, but not to all alike, but to them that are specially inspired for to seek Truth in holy Writ, with great devotion in praying, and with much business in studying going before. These may come to the finding of it, when our Lord will be pleased to show it. See now, then, how grace openeth the spiritual eye, and Heareth the senses of the soul wonderfully above the frailty of corrupt nature. It giveth the soul a new ability whether it will read holy Writ, or hear it, or meditate in it, for to understand truly and savorly the truth of it in the manner aforesaid; and also for to turn readily all reasons and words that are literally spoken in spiritual understanding. And that is no great wonder, for the same Spirit that made the Scriptures, expoundeth it and declareth it to a clean soul for its comfort — namely, the Holy Ghost.

And this grace may be, and is, as well in laymen as in the learned, as to the substance and true feeling of the verity and spiritual savor of it in general, though they see not so many reasons in special; for that needeth not. And when the soul is thus enabled, and enlightened through grace, then he chooseth to be alone sometimes, out of the letting and meddling with all creatures, that he may freely exercise his instrument, which I call his reason of beholding of verity which is contained in holy Scriptures. And then will there fall into his mind words and reasons and senses enough to busy him, and that full orderly and full seriously. And what comfort and spiritual delight, what savor and sweetness a soul can then feel in that spiritual exercise through divers illuminations, inward perceivings, secret knowings and sudden touchings of the Holy Ghost, a soul can only know by experience, and not otherwise. And I hope that he shall not err, if so be his teeth, that is his inward senses, be kept white and clean from spiritual pride, and from curiosity of his natural wit. I believe David felt full great delight in this manner of working, when he said thus: Quam dulci faucibus meis eloquia Tua, etc. — How sweet are Thy words unto my taste! sweeter than honey to my mouth. That is, Lord Jesus, Thy holy words endited in holy Writ, brought to my mind by grace, are sweeter to my taste, that is the affections of my soul, than honey is to my mouth. Verily this is a fair work without painful travail for to see Jesus thus. This is one manner of sight of Jesus, as I said before; not as He is, but clothed under the likeness of works and of words, per speculum, in aenigmate. — In a glass, and by a likeness, as the Apostle saith. Jesus is endless might, wisdom and goodness, righteousness, truth, holiness and mercy. And what this Jesus is in Himself can no soul see nor hear; but by the effects of His working may be seen through the light of grace. As thus, His might is seen by making of all creatures of nothing; His wisdom in orderly disposing of them; His goodness in saving of them; His mercy in forgiveness of sins; His holiness in gifts of grace; His righteousness in severely punishing of sin; His gentleness in true rewarding of good works. And all this is expressed in holy Writ, and this a soul seeth there with all other attributes that pertain thereto. And be thou well assured, that such gracious knowings in holy Writ, or in other writings, which are made by the assistance of God’s grace, are nought else but sweet letters sent and made betwixt a loving soul and Jesus the beloved. Or else, that I may speak trulier, betwixt Jesus the true lover and the souls beloved of Him. He hath full great tenderness of love to all his chosen children, that are here closed in clay of this bodily life.

And therefore, though He be absent from them, high, hid above in the bosom of the Father, filled with the delights of the Blessed Godhead, yet notwithstanding He thinketh upon them, and visiteth them full oft through His gracious spiritual presence, and comforteth them by His letters of holy Writ, and driveth out of their hearts heaviness and wearisomeness, doubts and fears, and maketh them truly glad and merry in Him, believing in all His promises, and humbly continuing fulfilling His will.

St Paul saith thus: Quoecumque scripta sunt, etc. — Whatsoever things are written, are written for our instruction, that we might have hope through the comfort of the Scriptures. And this is another work of Contemplation, to see Jesus in the Scriptures after the opening of the spiritual eye. The cleaner the sight is in beholding, the more comforted is the affection in tasting. A full little savor felt in a clean soul of holy Writ in this manner abovesaid, should make the soul set little price by knowing of all the seven liberal arts, or of all the world, or all worldly wisdom; for the end of this knowing is the salvation of a man’s soul in everlasting life; and the end of that other knowledge, as to himself, is but vanity and a fading delight, unless by grace it be turned to this end. OF THE SECRET VOICE OF JESUS SOUNDING IN A SOUL, AND HOW IT MAY BE KNOWN. AND HOW ALL THE GRACIOUS ILLUMINATIONS MADE IN A SOUL BE CALLED THE SPEAKINGS OF JESUS LO, these are fair new feelings in a clean soul; and if a soul were filled with such, it might be said, and that truly, that it were reformed somewhat in feeling, but not yet fully; for why? Yet Jesus showeth more, and leadeth the soul inward, and beginneth to speak more familiarly and more lovely to a soul, and maketh it more ready to follow the stirrings of grace. For the Prophet saith: Quocumque ibat spiritus, illuc gradiebantur et rotae sequentes eum. — Whithersoever the spirit went, thither went the wheels following him. By wheels are understood the true lovers of Jesus, for they are round in virtue, without angle of frowardness; and lightly whirling through readiness of will after the stirrings of grace; for according as grace stirreth and teacheth, so they follow and work, as the Prophet saith.

But first, they have a full secure experience, and a true knowing of the voice of grace, ere they do so; that they be not deceived by their own feigning, or by the mid-day fiend. Our Lord Jesus saith thus of His lovers:

Oves meae vocem meam audiunt, etc. — My sheep hear My voice, and I know them, and they know Me. The privy voice of Jesus is full true, and it maketh a soul true; there is no feigning in it, nor on fancy, nor pride, nor hyprocrisy; but gentleness, humility, peace, love and charity. And it is full of life, love and grace. And therefore when it soundeth in a soul, it is of so great power sometimes, that the soul suddenly layeth aside all that was in hand, as praying, speaking, reading or thinking; in the manner abovesaid, and all manner of bodily work, and listeneth thereto fully, hearing and perceiving in rest and in love the sweet sound of this spiritual voice, as it were ravished from the mind of all earthly things, and then in this quiet, Jesus sometimes showeth Himself as an awful master, and sometimes as a reverend Father, and sometimes as a lovely Spouse. And it keepeth a soul in a wonderful reverence, and in a lovely beholding of Him, that the soul liketh well then, and never so well as then; for it feeleth so great security, and so great rest in Jesus, and so much savor of His goodness, that it would ever be so, and never do other work. It thinketh that it toucheth Jesus, and through virtue of that unspeakable touching, it is made whole and stable in itself, reverently beholding Jesus only, as if there were nothing but Jesus, one thing, and himself another, born up only by the savor and the wonderful goodness of Him; that is that thing which he feeleth and seeth. And this feeling is ofttimes without special beholding of holy Writ, and with but few words formed in the mind; only there falls in among sweet words, according to the feeling either of loving, or worshipping, or admiring, or otherwise sounding, as the heart liketh. The soul is very much separated from love or liking of the world, through virtue of this gracious feeling, and also very much from minding of the world in that time. It taketh no heed thereof, for it hath no time thereto. But then sometimes anon, together with this, falleth into a soul divers illuminations through grace, which I call the speakings of Jesus, and the sight of spiritual things; for be thou assured, that all the business that Jesus maketh about a soul, is for to make it a true perfect spouse to Him in the height and the fulness of love, and that cannot be done suddenly. Therefore Jesus, who is love, and of all lovers the wisest, proveth by many ways, and by many wonderful means, ere this can come about. And therefore that it may come to the effect of true espousing, He hath such gracious speakings of a wooer to a chosen soul. He sheweth His privy jewels; many things He giveth, and more He promiseth; and showeth courteous dalliance. He often visiteth her with much grace and spiritual comfort, as I have said before; but how He doth this in particular, I cannot fully tell thee, for it needeth not.

Nevertheless somewhat shall I say, according as grace enableth me.

The drawing of a soul fully to perfect love, is, first by the showing of spiritual things to a clean soul, when the spiritual eye is opened; not that a soul should rest therein, and make an end there, but should by that search Him and love Him who is highest of all, without any beholding of any other thing than He.

But thou wilt ask, what are these spiritual things, because I speak so oft of spiritual things?

To this I say that spiritual things may be said all the truth of holy Scripture.

And therefore a soul that through light of grace can see the truth of Scripture, seeth spiritual things, as I have said before. SECTION HOW THROUGH GRACIOUS OPENING OF THE SPIRITUAL EYE A SOUL IS MADE WISE, Humbly and truly to see the Diversities of Degrees in Holy Church, as Militant, and for to see the nature of Angels; and first of the Reprobate .NEVERTHELESS, other spiritual things there be also, which through light of grace are showed to the soul, and are these: the nature of all reasonable souls, and the gracious workings of our Lord Jesus in them; the nature of angels, both good and bad, and their workings, and the knowledge of the Blessed Trinity, according as grace teacheth. Holy Writ saith of the Spouse thus in the Canticles: Surgam et circuibo civitatem, etc. — I will arise, and go about the city, and will seek Him whom my soul loveth. That is, I will rise into highness of thought, and go about the city. By this city is understood the University of all creatures, corporal and spiritual, ordered and ruled under God by laws of nature, of reason and of grace. I go about this city when I behold the natures and causes of bodily creatures, the gifts of grace, and the blisses of spiritual creatures. And in all these I seek Him whom my soul loveth. It is pleasant looking with the inner eye on Jesus in bodily creatures, to see His power, His wisdom and His goodness in ordering of their natures; but it is much more beautiful to look on Jesus in spiritual creatures: First in reasonable souls, both elect and reprobate, to see the merciful calling of them to election, how He turneth them from sin by the light of His grace, how He helpeth them, teacheth them, chasteneth them, comforteth them; He sanctifieth, cleanseth and feedeth them; how He maketh them burning in love and in light through plenty of His grace. And thus doth He, not to one soul only, but to all His chosen according to the measure of His grace.

Also concerning the reprobate, he seeth how justly he forsaketh them, and leaveth them in their sins, and doth them no wrong. How He rewardeth them in this world, suffering them to have the fulfilling of their own will, and after to punish them endlessly. Lo, this is a little beholding of holy Church, whilst it is militant in this life, by seeing how black and how foul it seemeth in souls that are reprobate; and how fair and how lovely it is in chosen souls.

And all this spiritual sight is nought else but the sight of Jesus, not in Himself but in His merciful secret works, and in His righteous judgements every day showed, remembered and renewed to reasonable souls.

Moreover, to see with the spiritual eye the pains of the reprobate and the joy and bliss of chosen souls is full comfortable. For truth cannot be seen in a clean soul without great delight and wonderful content of blessed burning love.

Also the sight of the nature of Angels, first of the damned, then of the blessed; as it is a full pleasant contemplation concerning the devil in a clean soul. When grace bringeth the fiend into the sight of the soul, as a clumsy caitiff bound by the power of Jesus that he cannot hurt; then the soul beholdeth him not bodily, but spiritually, seeing his nature and his malice, and turneth him upside down and spoileth him and rendeth him all to nought, scorneth him and despiseth him, and setteth nought by his malice.

Thus biddeth holy Writ, when it saith thus: Verte impium, et not erit. — Turn the wicked, that is, the fiend, upside down, and he shall be as nought. Much wonder hath the soul that the fiend hath so much malice and so little might. There is no creature so weak as he is; and therefore it is great cowardice that men fear him so much. He can do nothing without leave of our Lord Jesus, not so much as enter into a swine, as the Gospel saith f339 , much less can he do then to annoy any man.

And therefore if our Lord Jesus give him leave to tempt us, it is full worthily and mercifully done, that he doth so; and therefore welcome be our Lord Jesus by Himself, and by all His messengers. The soul feareth no more the blustering of the fiend than the stirring of a mouse. Wondrous wroth is the fiend when we say nay to his temptations, but his mouth is stopped with his own malice. His hands are bound like a thieve’s, worthy to be judged and hanged in hell. And then the soul accuseth him, and doth justly condemn him according to his deserts. Wonder not at this saying, for St Paul meant the same, when he saith thus: Fratres, nescitis, etc. — Brethren, know ye not that we shall judge the angels? namely, those that are wicked spirits through malice that were made good angels by nature. As who should say, yes; this judging is figured before the day of judgement in Contemplative souls, for they feel a little tasting in likeness of all that shall be done afterwards of our Lord Jesus openly in truth. Shamed and troubled is the fiend greatly in himself, when he is thus used by a clean soul. He would fain fly away, but he cannot, for the power of the Highest holdeth him still, and that grieveth him more than all the fire of hell. Then falleth the soul wonderfully humble under Jesus with hearty praises, for that He so mightily saveth a simple soul from all the malice of so cruel an enemy by His great mercy.

SECTION HOW BY THE SAME LIGHT OF GRACE THE NATURE OF THE BLESSED ANGELS IS SEEN. AND HOW JESUS IS GOD AND MAN ABOVE ALL CREATURES, ACCORDING TO THAT WHICH THE SOUL MAY SEE OF HIM HERE .AND then after this by the selfsame light may the soul spiritually see the beauty of the Angels, the worthiness of their nature, the subtlety of their substance, their confirming in grace, their fulness in endless bliss, the diversity of their orders; the distinctions of persons, how they all live in light of endless truth; and how they burn all in love of the Holy Ghost, according to the worthiness of their orders; how they see and love and praise Jesus in blessed rest without ceasing. There is no sight of a body, nor any figure in imagination, in this manner of working, but all spiritual, and of spiritual creatures.

Then beginneth the soul to have great acquaintance and great fellowship with the blessed spirits. They are full tender and full busy about such a soul to help it, they are masters to teach it. And often by their spiritual presence and touching of their light drive out fancies from the soul. They enlighten the soul graciously; they comfort the soul with sweet words suddenly sounded in a clean heart, and if any disease fall spiritually, they serve the soul and minister to it all that it needeth. Thus St Paul said of them: Know ye not that they are all ministering spirits, sent for them who shall be heirs of salvation? As if he had said thus: Know ye that all this spiritual working of words and of reasons, brought to the mind, and such fair likeness are made by the ministry of Angels, when the light of grace abundantly shineth in a clean soul. It cannot be told by tongue the feelings, the enlightenings, the graces and the comforts in special that clean souls perceive by the favorable fellowship of blessed Angels. The soul is so well pleased with beholding what they do that it would willingly attend to nothing else.

But then with the help of Angels the soul yet seeth more; for knowing in a clean soul riseth higher above all this, and that is to behold the blessed nature of Jesus. First of His glorious humanity, how it is worthily exalted above the nature of Angels, and afterwards of His blessed Divinity, for by knowing of creatures is known the Creator; and then beginneth the soul to perceive a little of the mysteries of the Blessed Trinity. And this it may do well enough, for the light of grace going before, she cannot err as long as she holdeth her in that light. Then is opened really to the eye of the soul the unity in substance, and distinction of persons in the Blessed Trinity, as it may be seen in this life, and much other truth of the Blessed Trinity pertinent to this matter; the which is openly declared and shown by writings of holy doctors of holy Church. And be you assured that one and the same verity concerning the Blessed Trinity that these holy doctors, inspired through grace, writ in their books for the strengthening of our truth, a clean soul may see in knowing through the same light of grace. I will not express too much of this matter here in particular, for it needeth not.

Wondrous great love feedeth the soul with heavenly delight in feeling of this truth, when it is wrought through special grace; for love and light go both together in a clean soul. There is no love that riseth out of knowing, and from special beholding that can sooner touch our Lord than this can.

For why? This knowing of Jesus, God and Man, is alone in itself the worthiest and the highest, if it be specially shown by the light of grace. And therefore is the fire of flaming love hereof more burning than it is of any creature, corporal or incorporal. And all these gracious knowings of the university of all creatures felt in a soul in manner abovesaid, and of our Lord Jesus, the maker and keeper of all this fair university, I call fair words, and sweet speakings of our Lord Jesus to a soul, which He means to make His true Spouse. He showeth His mysteries, proffereth rich gifts out of His treasury, and arrayeth the soul with them full beautifully. She need not thenceforward be ashamed of the company of her fellows, to appear before the face of Jesus her Spouse. All this lovely dalliance of private conference betwixt Jesus and a soul may be called a hidden word; of the which Scripture saith thus: Porro ad me dictum est verbum absconditum, etc. — Moreover to me there was spoken a secret word, and the veins of His whispering mine ear hath perceived. The inspiration of Jesus is a hidden word, for it is privily hid from all lovers of the world, and shown to His lovers; through which a clean soul perceiveth readily the veins of His whispering, that is the special showings of His truth; for every gracious knowing of truth felt with inward savor and spiritual delight is a privy whispering of Jesus in the ear of a clean soul. He must have much cleanness and humility and all other virtues, and must be half deaf to the noise of worldly janglings, that will wisely perceive those sweet spiritual whisperings, that is the voice of Jesus. Of the which David saith thus: Vox Domini praeparantis cervos, etc. — The voice of the Lord prepareth harts, and shall discover thick woods. That is, the inspiration of Jesus maketh souls light as deer, that start from the ground over bushes and briars of all worldly vanities; and He showeth to them the thickets, that is, His mysteries, which cannot be perceived but by a sharp eye. These beholdings, solidly grounded in grace and humility, make a soul wise and burning in desire to the face of Jesus. These are the spiritual things that I spake of before, and they be called new gracious feelings; and I do but touch them a little for direction of a soul; for a soul that is pure, stirred up by grace to use this working, may see more of such spiritual matter in an hour than can be writ in a great book.

Thus finisheth this present book, which expoundeth many notable doctrines in Contemplation, which to me seemeth right expedient to those that set their felicity in busying themselves specially for their souls’ health. The following verses form the colophon to Wynkyn de Worde’s edition of the “Scale,” and are reprinted from the 1659 edition.

Infinite laud with thankings manifold, I yield to God, me succoring with His grace; This Book to finish, which as ye behold, Scale of Perfection’s called in every place:

Whereof th’ Author Walter Hilton was, And Wynkin de Word this hath set in print; In William Caxton’s house, so fell the case, God rest his soul, in joy there may it stint.

This heavenly Book more precious than gold Was lately directed with great humility, For godly pleasure thereon to behold, Unto the right noble Margaret as ye see, The King’s Mother of excellent bounty, Harry the seventh, that Jesus him preserve, This mighty Princess hath commanded me T’imprint this Book, her grace for to deserve.

TREATISE WRITTEN TO A DEVOUT MAN ANOTHER TREATISE OF THE SAME AUTHOR Written to a devout man of secular Estate Teaching him how to lead a spiritual life therein THAT HE WHO INTENDS TO BECOME A SPIRITUAL MAN MUST FIRST USE MUCH BODILY EXERCISE IN PENANCE, AND IN DESTROYING OF SIN DEAR BROTHER IN CHRIST, — There be in the holy Church two kinds of life, by the which Christian souls do serve and please God, and procure their own salvation. The one is corporal, the other spiritual.

Corporal working appertaineth principally to the men and women of the world, who for the nature of their estate do lawfully use worldly goods, and intermeddle and deal with worldly businesses and affairs. This life also belongeth to all young beginners in spirituality who be but newly converted from sensual and worldly sins to the service of God; and this life is to dispose and enable such persons for spiritual working, by taming the body by corporal works and exercises, and thereby bringing it into obedience and subjection to the spirit, whereby it may become supple and ready, and not much contrarious to the spirit in her spiritual exercisings; for as St Paul saith, that woman was made for man, and not man for woman. Even so corporal working was ordained for spiritual, and not spiritual working for corporal. Corporal working is to go before, and spiritual working cometh after, as the same St Paul saith in these words: That is not first which is spiritual, but that which is sensible (or corporal), afterwards cometh that which is spiritual. And the reason why it should be so is this, that we are born in sin and in corruption of the flesh, by the which we are in souls so blinded and so overlaid that we neither have the spiritual sight or knowing of God by light of understanding, nor the spiritual tasting or feeling of Him by a clean desire of loving; and therefore we cannot suddenly start out of the dark night of this fleshly corruption into the spiritual light; for we are not as yet able to endure such spiritual light, by reason of the sickness of our souls, any more than we can with our bodily eyes, when they are sore, behold and look upon the light of the sun; and for that cause we must expect and work by degrees and process of time. First, by corporal works diligently, till we be discharged, or much lightened, or eased from this heavy burden of sin and sensuality, that hindereth us from spiritual working; and till our souls be somewhat cleansed from great outward sins, and enabled for spiritual workings.

By the corporal working that I speak of, thou must understand that I mean all manner of good works or deeds that thy soul doth by the senses or the members of thy body, either upon or towards thyself, as in fasting, watching, or in restraining thy fleshly or sensual desires, by penance-doing, or other acts of mortification. Or upon, or towards thy Christian brother, in performance of the works of mercy, spiritual or corporal. Or to, or towards God Himself, by suffering (for the love of Him and His justice) all manner of bodily pains and afflictions that shall occur for thee to undergo, either as immediately from His own hands, or by the means and from the hands of other creatures of His. All these kind of works done in faith and out of charity (without which they are of no worth) do please God. Therefore whoso desireth to become a spiritual man, it will be securest and profitable for him that he be first, for a long time, well exercised in these corporal workings, for these corporal deeds are practices and tokens of moral virtues, without which a soul is not able to work spiritually. Break down first pride within thee by bodily sufferings and bearings, and also by thinking in thy mind of something that will help to humble thee; and, moreover, by eschewing and avoiding all ostentations, boastings, or praising of thyself, either privately by thyself in thy mind, or by thy words or external deeds, or carriage towards, or with others; by this means casting away and mortifying within thee all vainglory and complacence in thyself for any talent, gift, or thing corporal or spiritual that God hath bestowed on thee. Also mortify and destroy within thee, so soon as thou art able, all envy and anger towards thy Christian brethren; whether they be rich or poor, good or bad, hate them not, nor disdain them, nor willingly offend them by words or by deeds. Likewise destroy and mortify in thee all coveting of worldly goods, and see that neither for the getting, or holding, nor saving of them, thou do not offend thy conscience, nor break verity with God, or thy Christian brother, for the love of any earthly thing; but what thou gettest, or hast, keep it without inordinate love or affection to it, and spend it as reasonable occasions shall require, for the honor of God, and the succor of thy Christian brother. Mortify also, and destroy as much as thou canst, all yielding to bodily sloth, and unnecessary bodily ease, and the sensual vices of gluttony and luxury, with the inordinations that rise out of them. And after that thou hast been well exercised and tried in all such kind of corporal works, thou mayest then by the grace of God, ordain thee and apply thee to spiritual working.

The grace and goodness of our Lord Jesus Christ, that He hath showed to thee, in withdrawing of thine heart from the love and liking of worldly vanity, and from the use of fleshly and sensual sins, and in turning of thy will entirely to His service, bringeth into mine heart much matter to love Him in His mercy; and also it greatly moveth and urgeth me to strengthen thee in thy good purpose, and in the work which thou hast begun between thee and God, so that it may be brought to a good end. And so far as may be in my power to help thee in it, my best endeavors in it I shall most willingly afford thee, first and principally for the service and honor of God, and next in requital of thy tender affection of love thou bearest to me, though I be a wretch, and unworthy of thy love or favor. I know well the desire of thy heart, as how that thou greatly covetest to serve our Lord both in soul and body, fully and wholly, without intermeddling or troubling thyself in worldly businesses, that so thou mayest, by the grace of God, attain to more knowledge, and spiritual feeling of God, and of spiritual things. Such desire of thine is (as I hope) good, and from God, for it is set upon Him in charity spiritually. Nevertheless, as in regard of external matters and workings in them, such desire of thine is to be moderated and ruled with discretion, according to the nature and quality of thy estate, which thou art to regard in thy spiritual intentions; for charity unruled, that is, not rightly ordered, turneth sometimes into a fault or vice. And therefore it is said of our Lord by a holy soul in the holy Scripture: He hath ordered charity in me; that is to say, our Lord giveth to me charity, hath set it in order and good rule within me, whereby it might not err in its exercise, nor be lost through my indiscreet doings. Even so the said desire and charity which our Lord hath wrought in thee, out of His goodness and mercy, must be so ruled and moderated, that in the exercises of it, it do regard the nature of thy estate and condition of life, and the manner of living, which in former time thou hast held, and the measure and quantity of virtues that now are in thee. Thou must not altogether follow thy said desire in giving over or neglecting those businesses and cares of the world that are necessary, and do belong to thee, either for thee upholding of thy own person in his degree, or in the ruling or ordering of other persons or things that pertain to thy charge, and give thee wholly to retiredness, spiritual devotions and holy meditations, as if thou wert a Friar or Monk, or another man that were not bound (as thou art) to the world by children or servants; for it is not for thee to do so, and if thou dost, then keepest thou not the order of charity. Also if thou wouldst altogether leave and forbear all spiritual exercises (especially now after the grace and calling that God hath given thee for them) and give thyself wholly to the businesses of the world, in fulfilling of the works of the active life, as fully as do other men, that never felt such devotions nor had such grace or calling as thou hast, thou dost then leave the order of charity; for thy state requireth of thee to attend to each of them in divers times. Thou shalt mingle the works of active life with the spiritual works of the contemplative life, and then thou dost well; for thou shalt sometimes be busy, with Martha, for to order and govern thine household, thy children, thy servants, thy neighbors and thy tenants.

If they do well, comfort and help them therein; if they do amiss, then tell and teach them for their amendment, and chastise them as there shall be cause. Thou shalt also wisely look after and know thy things and thy worldly goods, as that they be well and duly used or preserved by thy servants, well ordered and reasonably spent, whereby thou mayest the more plenteously, out of thy temporal means, fulfil the deeds of mercy and charity towards thy Christian brethren. Also thou shalt sometimes, with Mary, leave or lay aside the businesses of the world, and shalt sit down at the feet of our Lord with humility, in prayers and holy thoughts, and in Contemplation of Him, according to the grace that He shall give thee for it, and so thou shalt go from that one to that other, profitably and fruitfully, and fulfil them both; and so doing thou observest well the order of charity. TO WHAT KIND OF MEN THE ACTIVE LIFE PERTAINETH BUT that thou mayest the less wonder at that that I have said, and that thou mayest better understand the reason thereof, therefore I shall declare the matter a little more fully to thee. Thou must understand that God is served by three kinds of life, as either by an active life, or by a contemplative, or by a third, that is mixed of them both, and therefore is commonly called a mixed life. The active life belongeth to worldly men and women that are gross and ignorant, as to the understanding or knowledge of spiritual exercises or ways, for they neither feel nor taste devotion by fervor of love as other men do, nor can they well conceive what it is or how it may be come by; and nevertheless, they have in them the fear of God and of the pains of Hell, and therefore they eschew and forbear sin, and have a desire for to please God, and to attain to Heaven, and a good will they bear to their Christian brethren. Unto these men it is needful and speedful to use the works of the active life as diligently as they can in the help of themselves and of their Christian brethren, for more they cannot do. TO WHOM THE CONTEMPLATIVE LIFE APPERTAINETH . THE Contemplative life appertaineth only to such men and women as for the love of God have forsaken all notorious sins, both of the flesh and of the world, and have given over all intermeddling with the affairs and businesses of the world, or with worldly goods, as also all care and charge over others, and all superiority or offices that concern the government of others (if ever they had any such) and make themselves poor and, as it were, naked from all the things of this life save for what their corporal nature doth merely need and of necessity require. Unto these men and women it appertaineth diligently and seriously to employ themselves in internal exercises for to get thereby (through the grace of our Lord) cleanness in heart and peace in conscience by destroying of sin and gaining of virtue, and so to come to Contemplation; since such cleanness (necessary for Contemplation) cannot be had without much exercise of body and continual travail or industry in spirit, by devout prayers, fervent desires and spiritual meditation. TO WHOM APPERTAINED THE MIXED LIFE . THE third kind of life that is called the mixed life belongeth to Prelates of holy Church and to pastors and curates who have charge and superiority over other men or women, for to teach and govern them, both as to their bodies and as to their souls, and principally to animate and guide them in the performance of the deeds of mercy both corporal and spiritual towards their Christian brethren. Unto these men of the mixed life it appertaineth sometimes to use the works of mercy in active life, in help and sustenance of themselves and of their subjects and of others also, and sometimes for to leave all manner of external businesses and to give themselves to contemplative exercises, as to prayer and meditations, reading of holy Scriptures or other good books or to some other spiritual exercises, according to what they shall feel themselves disposed. Also, this mixed life appertaineth to some temporal men, who are owners of much land and goods and have withal some dominion or mastership over other men, for to govern and sustain them, as a father hath over his children, and a master over his servants, and a Lord over his tenants; the which men have received also of our Lord’s gift, the grace of Devotion, and in some measure a taste and practice of spiritual exercise. Unto these men, I say, belongeth the foresaid mixed life, that is both active and contemplative; for if these men having (as they have) such external charge and cares lying on them, out of some obligation or necessity, would altogether leave or neglect such charge and businesses of the world pertaining to them, and give themselves wholly to the exercises of contemplative life, they would not do well in so doing, for they observe not the order of charity; for charity (as thou well knowest) consisteth in the love of God and of thy Christian brethren. And therefore he that hath charity in him, will not by occasion of his devotions, used immoderately towards God, omit that which he ought to do towards his Christian brother, but will serve both God and them for God, at divers times, as now the one and then the other; for he that for the loving of God in Contemplation leaveth the loving of his Christian brethren, and doth not perform towards them that which he ought, and is bound unto, he fulfilleth not the rule and obligation of charity. Likewise on the contrary side whoso hath so great a regard to the works of the active life and to the business of the world that for the love of his Christian brethren, and the serving of them, he leaveth or neglecteth all spiritual exercises, God having given him a call thereunto, he fulfilleth not charity, and so saith St Gregory. For though our Savior Christ, for to stir up some to use the mixed life, took upon Himself the person of such manner of men, i.e., both of Prelates and of such other as are of the said mixed estate, and gave them example by His own working that they should upon occasion use the exercises of the mixed life, as He Himself did at those times that He spoke with men and meddled with them, showing and exercising His deeds of mercy towards them, taught the ignorant by His preaching, visited the sick and healed them of their diseases, fed the hungry and comforted the sorrowful; nevertheless, at other times He left the conversation of worldly men, and even of His own disciples, and went into the desert upon the hills, and continued there all night all alone in prayers, as the Gospel testifieth to us. And this mixed life did our Lord in Himself exercise, and show in the same manner, for an example to all other men that have taken on them the state or condition that requireth the exercises of the said mixed life, that is to say, that they should sometimes apply themselves to the external affairs and businesses belonging to their charge, and to the curing of such their Christian brethren as pertain to them to look to, instruct or provide for; and this to do according to reason and discretion and their need; and at another time to give themselves to devotion and to the exercises of a Contemplative life, being principally (as before I have said) reading and praying. HOW HOLY BISHOPS HELD AND USED THE SAID MIXED LIFE THE said mixed life did holy Bishops hold and lead, who had charge over men’s souls and had the ministration and disposal of temporal goods; for those holy men did not wholly forsake the administration looking to, and the disposal of worldly goods, and give themselves altogether, or unreasonably to Contemplation, notwithstanding the grace and gift they had for Contemplation; but very often left their own rest in Contemplation (which for their parts they had much rather have continued in still) for the love and service of their Christian brethren, and were contented to intermeddle with worldly businesses, for succoring and helping of those that were under their charge; and surely such doing of theirs was true charity. For justly and discreetly did they divide the time of their life into two parts, whereof the one they bestowed in the lower part of love and charity, that is to say, in the works of the active life (for they were bound thereto by taking on them their Prelacy): and another part of their time they spent in the higher part of love and charity, and that was in the contemplation of God, and of spiritual things by prayers and holy recollections; and so they had and held charity to God and their Christian brethren, both interiorly in affection of soul, and also exteriorly by doing and performing good corporal or external works. Other men that were only contemplatives, and were free from all cares and Prelacies, they also had charity towards God and their Christian brethren, but it was only interiorly in the affection of their soul, and not used outwardly in corporal deeds; and it may be it was so increased inwardly through their contemplations, that they needed not to intermeddle with external things for the bettering their charity, nor did it belong to their state of life to seek after such external workings, nor to intermeddle therewith, there being no necessity nor obligation for it on them; and so their internal charity sufficed for them. But those, whom before I mentioned, that were in Prelacy, and others also that were holy secular men, had perfect charity, both interiorly in their affection and did also exercise the same exteriorly in bodily working or deeds, and such doing is properly the mixed life which I have spoken of, consisting of the active and contemplative both together. And surely for such men that are in spiritual superiority, or have charge of the souls of others, as Prelates, Pastors and Curates have, or that are in temporal authority in the government of others, as worldly Lords and Masters are, I hold this mixed life best, and most expedient or necessary for them, so long as they remain in the said superiority and charge over others. But as for others that are free, and not obliged to any ministration or superiority, temporal or spiritual, I judge that the contemplative life alone by itself (if they have grace and calling to it) were, in truth, the best, the most expedient, most meritorious, most fair and most worthy for them to use, and not willingly to leave it for any outward working of the active life, unless it were in case of great need, as for the helping or comforting of some other men, either in their bodies or in their souls; and need requiring it, he to go about the doing of it, either when the party, or some other for him, requesteth, and craveth at his hands the doing of it; or that himself sees a mere necessity in the case, or else (being religious) when he is bidden by his superior to undertake or intermeddle with the work. THAT KIND OF LIFE WAS MOST FITTING FOR HIM FOR WHOM THIS TREATISE WAS MADE BY that which I have said thou mayest partly understand the differences between one and another of the aforesaid three kinds of lives; and thou mayest by what I have said also judge which of them best fitteth thee, since that our Lord hath ordained and set thee in a state of superiority (of such nature as it is) and authority over others, and hath lent thee some store of worldly goods and lands, by the which thou mayest not only maintain and sustain thyself, but also all those other special persons that are under thy authority and government, and mightest withal govern them according to thy best knowledge and ability; and therewith also thou hast, through the goodness of our Lord, received from Him the grace for to know thyself, and a spiritual desire and taste of His love. I am of the mind that the life which I have termed to be mixed is best and most befitting thee; and thou accordingly to divide and dispose of thy time wisely and to the satisfaction of the foresaid rule of charity. For know thou well that if thou leave the necessary business or the active life belonging to thee, and be careless, and take no heed of thy worldly goods as how they be kept or spent, nor lookest after those that pertain to thy charge to see they do well, nor wilt afford thy help upon the necessity of thy Christian brother by reason of thy love and desire thou hast to apply thyself only to solitude and spiritual exercises, imagining that by so doing thou art excused and freed from thy foresaid obligations. If, I say, thou do so, thou dost not wisely nor profitably for thy soul; for what are thy works or exercises worth (be they spiritual or corporal) unless they be done according to justice and reason, to the honor of God and agreeable to His will? surely they are even nothing worth. Therefore if thou leave or neglect that thing which thou art bound unto by the law of charity, justice or other obligation, and wilt entirely give thee to another thing, voluntarily taken on thee, under pretense of better pleasing and serving of God, in a thing which thou art not bound unto, in so doing thou dost no discreet or acceptable service to Him. In so doing thou art careful to do honor and worship to His head and to His face, and to deck and adorn them fairly and curiously, but thou neglectest and leavest His body, with the feet, ragged and rent, and takest no care nor heed of them, nor dost thou anything honor Him; and it is but a shame and an indignity and no kind of honor for a man to be curiously dressed and decked about his head with pearls and precious stones, and therewith to have all his body naked and bare, as it were a beggar. Even so spiritually, it is no honor to God for one to crown His head and leave His body bare; for thou must understand that our Lord Jesus Christ, as a man, is the head of His spiritual body, which is the holy Church, the members or limbs of His body are all Christian men, some are arms, some are feet, and some are other members, according to the qualities, condition or estates they are of in the holy Church.

And now if thou be diligent with all thy skill and ability for to deck and adorn His head, that is, for to honor Him with the remembrance of His passion and of His other works done in His humanity, with devotion, love and thanks to Him for the same, and forgettest or neglectest His feet (which are thy children, thy servants, thy tenants and all thy Christian brethren) and lettest them to decay or perish for want of looking to, or to want clothing sufficient, or other necessaries, or otherwise not looked unto and provided for as they ought to be, then dost thou not please Him, nor doest Him any honor; thou seemest to kiss His mouth by devotion and spiritual prayer, but thou treadest upon His feet, and defilest them, inasmuch as thou wilt not tend to them (through thy negligence) that belong to thy charge and care.

This is my opinion and advice to thee in this point; nevertheless if thou be of the mind that I say not aright in this matter, for that thou thinkest it were a fairer and more pleasing office to God for to do honor to His head, as to be all day devoutly thinking of His passion, and producing acts of inward affection upon it, than for to go home to other works that are more external, and make clean His feet, as for to employ thyself both in words and deeds about the helping or benefiting of thy Christian brethren, in so thinking thou thinkest amiss, and mistakest. For surely he will more thank thee and reward thee for the humble washing of His feet when they are very foul, and yield an ill savor to thee, than for all the curious painting and fair dressing or decking that thou canst make about His head, by the devoutest remembrance of His humanity; for it is fair enough, and needeth not much decking or dressing from thee; but for His feet, and other His limbs, that are sometimes ill-arrayed, and have need to be holpen by thee (namely, since thou art bound thereto), our Lord will render thee more thanks, if thou wilt humbly and charitably look unto them.

For the lower or meaner that the service which thou dost to thy Lord seemeth to be, in regard they are performed towards His members, and not immediately towards Himself, yet doing it for the love of Him, when reasonable occasions or need require it, and that with a cheerful and humble heart, thou much more pleasest Him than in service immediately done to Himself with omission of these offices of need or charity towards thy Christian brethren. And that thou mayest be the more willing to go about such an employment, thou shalt do well to think that it is sufficient, and best of all for thee to be employed in the very least degree, and lowest estate of His service, especially since it is His will that it be so. For thou must think, that since He hath put thee into that charge and estate of life, that it is the very best for thee, and that thou canst not do better than in performing what belongs thereto in the best manner and with all the willingness and gladness of mind that thou art able.

This I tell thee not as though that already thou dost it not, and better too; but to the end that thou shouldst do it with more alacrity and cheerfulness by occasion of this my writing; and shouldst not think it much sometimes to lessen or forbear thy spiritual exercise for to go and deal in worldly affairs pertaining to thee and thy estate, as to the looking and seeing too, that thy goods be well kept and spent according to reason, looking to the behavior of thy servants and thy tenants, and doing other good deeds towards thy Christian brethren according to thy ability and their need, but shouldst perform both these works and exercises, that is to say, the internal and external, at divers and several times, and with as good a will the one as the other, so far as thou canst. As for example, if thou hast been at thy prayer and spiritual exercise, that finished thou shalt go and busy thyself in some corporal or external doing concerning thy Christian brethren, and therefore spend reasonable time with willingness and gladness of mind. And after that thou hast been busily employed for a time about thy servants, and other men with whom thou shalt have occasions, and hast profitably spent with them so much time as shall be truly needful, thou shalt then break from these external doings, and shalt return again to thy prayers and devotions, which thou shalt perform according to the grace that God shall give thee for it; and so doing, thou, by the grace of our Lord, shalt put away and avoid sloth, laziness, idleness and vain rest, which often creep upon us through the deceitfulness of our nature, under pretense or color of contemplation or other spiritual recollections; whereby we come to omit the performance of good and meritorious external affairs and businesses pertaining to us and our charge by the appointment or providence of God. And thus thou shalt be always in some good exercise or other, internal or external, by turns, and in their proper times.

Therefore thou shalt do well to observe and do that spiritually, that is, in thy carriage in a spiritual life, which Jacob did in a matter that was only corporal or external. The holy Scripture telleth, how that Jacob, when he began to serve his master Laban, he coveted Rachel his master’s daughter for her fairness to be his wife, and for the having of her he served seven years; but when he had thought for to have had her to his wife, he had first Leah, the other daughter, instead of Rachel, and afterwards he takes Rachel, and so he had both at the last. By Jacob in holy Scripture is understood an overcomer of sins; by those two wives are understood, as St Gregory saith, the two kinds of lives that are in the holy Church, which are the active life and the contemplative life. Leah is as much to say as labor and painful working, and betokeneth the active life. Rachel is as much as to say as a sight of the beginning, which is God, and betokeneth the contemplative life. Leah bore children, but she was sore-eyed. Rachel was fair and lovely, but she was barren. And now even as Jacob coveted Rachel for her fairness, and yet had her not when he would, but first took Lead and afterwards Rachel, even so, every man laboring, and heartily seeking (by compunction for his former great sins of the flesh and of the world) now to become a new servant to God in cleanness of good living, hath a great desire to have and come by Rachel, which is to have rest in spiritual sweetness, devotion and contemplation, for it is so fair, and so lovely a life, that in hope for to have it he determined with himself, by the grace of our Lord, for to serve Him with all his diligence and might; but oft-times when he thinketh to have Rachel, that is, rest in devotion, our Lord suffereth him to be well exercised and tried, either with the temptations of the world, or of the devil, or of his flesh, or else with some external businesses and doing, corporal or spiritual, in help or succor of his Christian brethren; and when he is thus well exercised, and in travails with Leah, and is well-nigh overcome, then our Lord giveth him Rachel, that is, grace and devotion, and rest in conscience, and then hath he both Rachel and Leah.

So shalt thou do, according to the example of Jacob, these two lives, active and contemplative, since God calleth and enableth thee for both, and use the one with the other of them. By the one life (which is the active) thou shalt bring forth the fruit of many good deeds in help of thy Christian brethren; and by the other shalt thou be made to become fair, clear-sighted and clean in the supreme brightness and beauty, which is God, the beginner and ender of all that is made, and then shalt thou be truly Jacob, and an out-goer and overcomer of all sins; and after that, by the grace of God, thy name shall be changed, as Jacob’s name was, and turned into Israel, and Israel is as much as to say: a man seeing God. Therefore, if thou be first Jacob, and will discreetly use these two lives afterwards, in time thou shalt be Israel, that is, a true Contemplative, either in this life, if God will deliver thee, and make thee free from the charges and businesses which thou art bound to, or else after this life, fully and perfectly in the bliss of heaven when thou comest thither. A man shall desire a contemplative life, for it is fair and full of merit, therefore thou shalt ever have it in thy mind, and in thy desire; but thou shalt have in using active life, for it is both expedient and necessary.

Therefore, if upon just occasions, either concerning thy children or thy servants or any other of thy Christian brethren, for their profit or their heart’s ease, upon reasonable cause, asking it of thee, thou be put from thy rest in devotion, when thou hadst much rather stay still thereat, be not angry with them, nor heavy or sad within thyself, so far as thou art able to help it, nor afraid, as if God would be angry with thee, that thou leavest Him for any other business or doing, for He will not be angry but well pleased and delighted thou so do. And therefore in such a case readily leave off thy devotion of what kind soever it be, and go about the deed, being service to thy Christian brethren, and that as willing and readily, as if our Lord Himself had called and bidden thee to go about it. Do so, I say, and endure the difficulty thou findest in it for His love; and put away all grudging for it, so far as thou canst; as also all bitterness and offense taken against thy Christian brother for calling thee to the said employment. THAT A MAN’S DEVOTION SOMETIMES WILL BE THE GREATER BY REASON OF THE OUTWARD WORK WHICH BEFORE OUT OF CHARITY HE HAD BEEN IN HAND WITH .AND it may fall out sometimes that the greater trouble thou hast exteriorly had in doing of thy active works, the more inflamed desire shalt thou afterwards have to God and the more sight of God and spiritual things, through the grace of our Lord, in devotion when thou comest thereto; for it fareth thereby as if thou hadst a little coal of fire, and wouldst make a fire therewith, and make it burn; thou wouldst first lay to some sticks, and with them over-cover the coal so that there is as yet no show or seeming hope of fire by it; nevertheless when thou hast abiden awhile and afterwards blowest it a little, anon, suddenly there will arise out a great flame of fire, so that the sticks will be turned all into fire. Even so is it spiritually; thy will and thy desire that thou hast to God is as it were a little coal of fire in thy soul, for it giveth to thee somewhat of light and of spiritual heat; but it is very little that it giveth, for often it waxeth cold and turneth to a fleshly rest (or into a rest of flesh and sensuality) and sometimes into idleness and doing of no good; therefore it is expedient that thou put to sticks, that is, some works of the active life; and though it be so that those works do seem for a time to be a let to thy desire, so that it may not be so entire nor so fervent as thou wouldst it were, yet be not daunted nor troubled thereat, but abide and suffer awhile, and so blow at the fire; that is, first go and do thy works, and afterwards, go alone to thy prayers and devotions, and lift up thine heart to God, and pray Him that of His goodness He will accept thy works that thou doest and receive them to His honor and glory; hold them as nothing in thine own sight, nor to be of any worth save so far as God only out of His goodness shall vouchsafe to accept of them; humbly acknowledge thy wretchedness and frailty really attributing thy good deeds to Him; and so much as they have any goodness in them, and inasmuch as they are bad, or not done discreetly with all circumstances requisite for a good deed, ascribe them to thyself, and then for this humility shall all thy good deeds turn into a flame of fire as do sticks laid upon a coal; and thou thus doing, thy external good deeds shall not hinder thy devotion but rather increase it. And moreover, our Lord saith in holy Scripture thus: Fire shall always burn in My Alter, and the Priest rising up in the morning shall put wood thereunto, so that the fire may not be extinguished. This fire is love and desire to God in a soul, the which fire requireth that it be nourished and maintained by laying to sticks, so that it may not go out; and these sticks are of divers matters, as some of one kind of wood and some of another. A man that is learned and hath some understanding in the holy Scripture, if he have this fire of devotion in his heart, it is good for him to get him sticks of holy examples and devout prayers, and nourish the fire with them. Another man that is unlearned cannot so readily have at hand the sayings of holy Scripture, or of Doctors for the purpose, and therefore it is necessary for him to do many good external deeds to his Christian brethren, and thereby maintain and exercise towards them the love he beareth them for God.

And so it is good that each man in his degree, and according to what is most agreeable to the benefit and disposition of his soul, do get him sticks of one thing or another, as either by praying, considering, meditating or reading in some good and devout book, or in doing of some corporal or external work, thereby for to nourish in his soul the fire of love so that it may not become quenched; for the affection of love is dainty and tender, and will easily go out and vanish away unless it be well kept and continually nourished by good deeds or exercises, corporal or spiritual.

Now therefore, since our Lord hath put into thine heart a little sparkle of this blessed fire, that is Himself, (as holy Scripture saith, Our Lord is a consuming fire; for, as a material fire wasteth all bodily things that may be wasted, so a spiritual fire, that is God, wasteth all kind of sin, and therefore our Lord is likened to fire wasting) I pray thee to nourish this fire within thee. This fire is nothing else but Love and Charity. This hath He sent into the earth, as He saith in the Gospel: I came to send fire into the earth, and to what end, but that it might burn? that is, God hath put into man’s soul a fire of love and a good desire, and a great good will for to please Him, and that He hath done to this end, that man should know it, keep it, and nourish it, and strengthen and increase it, and thereby be saved.

The greater desire that thou hast to Him and for Him, the greater is the fire of love in thee, and the less that the desire is in thee, the less is the fire. The quantity or measure of thy desire within thee, how much it is, neither thyself doth know, nor doth any man know how great it is in him, much less the quantity of love that is in another man; God only knoweth it, or he to whom God shall reveal and make it known. And therefore dispute not with thyself as if thou wouldst know how great thy desire is; be busy and serious to desire as much as thou canst, but not to know the quantity or measure of thy desire. WHAT THE DESIRE OF GOD FOR HIMSELF IS AND HOW THAT IN CLEANNESS OF CONSCIENCE IS FOUND TRUE COMFORT AND SWEETNESS . SAINT AUGUSTINE saith that the life of every good Christian man is a continual desire to God, and such desire is of great power and virtue, for it is a great crying in the ears of God; the more fervently thou desirest, the higher thou criest, the better thou prayest, and the wiser are thy thoughts.

And what is this desire? Surely nothing but a loathing of all this worldly bliss, a forsaking of all fleshly or sensual love in thine heart, and an extreme loving, with a most hungry longing and thirsting after God and the everlasting bliss of Heaven; this is that which may be called a desire of God for Himself.

If thou hast this desire, as I verily hope and believe that thou hast, I pray thee keep it well and nourish it diligently; and when thou shalt pray or meditate of God, make this desire of Him to be the beginning and final intention of such thy exercises, and of all other thy works and deeds, thereby to increase it. Seek and nourish only this, and seek not after any feeling in thy corporal senses, external or internal, nor any sensible sweetness or devotion, neither by the ear nor by the taste of thy palate, nor by any wonderful light or sight of thy eyes, nor seek the sight of Angels, no, though our Lord Himself would appear in His body to the sight of thy eyes, make no great matter of that; and therefore let all thy diligence be that thou mayest truly and really perceive and find in thy soul, and especially in thy will, a loathing and full forsaking of all manner of sin and of all manner of uncleanness, with a spiritual seeing or perceiving how foul, how ugly and how painful these things be; and that thou mayest have within thee a mighty desiring of virtues, and, namely, of humility and charity, and finally, of the bliss of Heaven. This that I shall now tell thee were (as I would think) a spiritual comfort, and a spiritual sweetness in a man’s soul; and that is, to have cleanness in conscience from wickedness and from all worldly vanities, with a firm faith and humble hope and a full desire of God. Howsoever it be for having of other comforts and sweetnesses I esteem that sweetness to be true, sound and secure that is found in cleanness of conscience, with a strong will of forsaking and loathing of all sins, and with inward sight and fervent desire of spiritual things; all other comforts and sweetnesses caused by any manner of feelings, unless they lead or help to the said end, that is, to cleanness of conscience and spiritual desire of God, are not secure to rest on. But now thou wilt perhaps ask, whether this desire be love to God?

As to that I answer and say: That this desire is not properly love, but a beginning and taste of love, for love properly is a perfect uniting and coupling together of the lover and the loved into one. Perfect love maketh God and the soul to be as if they both together were but one thing. But such perfect coupling and union may not be had in this life, but only in desire and longing thereto, as by the example that I shall now deliver thee. If a man love another man that is absent, he greatly desireth his presence. Even so spiritually, as long as we are in this life, our Lord is absent from us, so that here we may neither see Him nor feel Him as He is, and therefore are not able (for want of such sight and feeling) here to love Him in fulness and perfection and in reality as we might do if we had the sight of Him really, and as He is in His own being; the which, because we have not, nor shall have in this life, therefore all that we can do here is to have a desire and a great longing and thirsting for to be present with Him and see Him in His bliss, and to be fully and perfectly united unto Him in love. This desire we may have in us (of His gift) in this life, by the which we shall be saved, for it is love unto Him, such as may here be had. St Paul saith thus: We know that while we are in this body we are pilgrims (or strangers) from God. f349 That is, we abide in this earth, or banishment, absent from Heaven, for we here walk by faith, and not by sight (that is, we here live in faith, not in real sight of Him as He is); but we are bold, and have a good will rather to be absent from the body, and to be present to our Lord (that is, we, through cleanness of conscience and sure trust of salvation, dare desire parting from our body by bodily death, and thereupon to be present to our Lord); nevertheless, because as yet we may not, therefore we endeavor, whether present or absent, to please Him; that is, we strive against the sins of the world, and pleasures of the flesh, and sensuality, by desire to Him, seeking to burn and consume in the fire of such our desire all things that may let or hinder us from Him. But thou wilt perhaps further ask me: Whether a man may continually have this desire in his heart? and thou perhaps thinkest that he cannot.

As to that I will answer according to my opinion in it, which is, that thou mayest have this desire in thine heart and intention virtually or habitually, always and continually; but thou canst not so have it as to working or exercising upon it, as thou mayest better understand by this example. If thou wert sick, thou wouldst have, as every man in such a case hath, continually a natural desire in thine heart of bodily health; and this whether thou be asleep or awake, but art thinking of some worldly things; thou hast then such a desire only in intention or habit, and not in using or acting upon it. But when thou thinkest on thy bodily sickness or on thy health, then hast thou thy said desire of health in using and acting. Even so it is spiritually in the desire of God. He who by the gift of God hath this desire, though he sleep, or else thinketh not on God, but on some other worldly things, yet hath he this desire in his heart and soul till he commit some deadly sin. But as soon as he thinketh on God or purity of life or the joys of Heaven, then his desire to God worketh actually, as long as he keepeth his thought and intention to please God, either in prayers, meditations, or any other good action, so that all his endeavor be to excite this desire, and discreetly use it sometimes in one deed, sometimes in another, according as he is disposed and hath grace thereto.

This desire is the root of all thy actions that are rewardable. For whatever good deed thou doest for God’s sake, whether it be bodily or spiritual, as when thou prayest or meditatest, it is an exercising and using of this desire.

And therefore when thou doest any good work, scruple not whether thou desirest God or no, for thy deed showeth thy desire. Some ignorantly conceive that they desire not God except they be ever calling upon Him either with their mouths or their hearts; and therefore they are continually saying, Lord save me, or some such-like words; which words indeed are good, because they stir up the heart to a desiring of God. Yet nevertheless, without any such words, a pure thought of God, or any spiritual thing, or of virtue, or the humanity of Christ, or joys of Heaven, or understanding of the holy Scriptures, with love, may be better than such words. And the more spiritual thy thought is, the more is thy desire. Be not, therefore, in doubt whether thou desirest God, when thou thinkest upon Him or doest any outward good work to thy neighbor, for thy deeds show it.

Nevertheless, though all thy good actions, spiritual and corporal, are a demonstration of thy desire to God, yet is there a great difference between spiritual and corporal deeds, for deeds of a Contemplative life are not so outward as the other; and therefore when thou prayest unto, or meditatest upon God, thy desire to Him is more entire, more fervent, more spiritual than when thou doest external works of charity to thy neighbor.

Now, if thou ask me by what means thou shalt keep this desire, and nourish it, I shall tell a little in that point, not with the meaning that thou shalt or must use the self-same form that I tell thee for it; but that thou thereby have some kind of general example, whereof thou shalt make use upon thy need and according to thy manner — not my manner, unless mine seem more for thy purpose, for I neither may nor can tell thee fully what is best for thee to use; but I shall tell thee somewhat according to what I think. HOW THOU SHALT DISPOSE THEE TO DEVOTION IN the night after thy sleep, if thou wilt rise to pray and serve our Lord, thou shalt feel thyself at the first to be fleshly, heavy, and, as it were, drowned in sensuality, and ofttimes impertinent thoughts of the world or other vanities pressing into thy mind. But then shalt thou dispose thee to pray, or to think some good thought, for to revive and quicken thine heart towards God, and do thou use all thy discreet industry, for the drawing up of thy thoughts from worldly vanities, and from vain imaginations that come into thy mind, that so thou mayest feel some devotion in such vocal prayers as thou shalt then use, if thou use any such; or else (if thou wilt) enter thou into some spiritual thoughts, whereby thou mayest not remain hindered and troubled with such vain thoughts of the world or of thy flesh. And now as for matter of good thoughts for thee, thou must know that there be divers matters of such thoughts or meditations, but which of them were best for thee to take and use I cannot tell thee.

But I trow that such matter and manner of thinking or meditating, wherein thou feelest greatest gust, facility and ease or pleasure, is best for thee to use so long as it continueth so grateful to thy spirit. Thou mayest (it thou wilt) sometimes think on thy sins heretofore committed, and of the frailties into which thou daily fallest, and ask mercy and forgiveness for them. Also after this thou mayest think on the frailties and sins and miseries, corporal and spiritual, of thy Christian brethren, with pity and compassion of them, and ask mercy and forgiveness for them as tenderly as for thyself, and as if thou hadst done them, and that is a good exercise for the time. For I tell thee for truth that thou mayest make of other men’s sins a precious ointment for to heal thine own soul, when thou thinkest on them with compassion and sorrow for them; this ointment is precious and very medicinal, though the spicery or things whereof it is composed be not clean, or otherwise wholesome; for it is treacle or mithridate, made of poison for to do away and destroy poison; that is to say, thine own and other men’s sins. If thou beat and bruise them well with sorrow of thine heart, pity and compassion, they turn into treacle or mithridate, that will cleanse and make whole thy soul from pride and envy, and bring into it love and charity to thy Christian brethren. Such thought is good for thee sometimes to take into thee. HOW A MAN IS TO THINK ON THE HUMANITY OF CHRIST .ALSO for thy exercise of devotion thou mayest think on the humanity of our Lord, as of His birth, of His Passion or of any other of His works, and feed thy thought with spiritual imagination thereof, for to move thine affection more to the love of Him. This thought (I mean of something of our Savior’s humanity) is good and expedient, namely, when it cometh freely of God’s gift, with devotion and fervor of spirit, else a man will not likely find taste or devotion in it. And if he have it not with such facility and sending of God, I think it not expedient that a man should much force himself in it, as if he would get it by violence; for so doing he might hurt his head and body too, and yet be never the nearer. Therefore I think that it is good for a man to have in his mind and thought sometimes our Savior’s humanity, or some matter thereof; and if devotion come withal, and relish or gust found in it, then to hold it and follow it for a time, but leave off soon, and hang not long thereon. And if devotion come not by thinking of the Passion, strive not, nor press too much for to have and come by such devotion or feeling in it, but take what will easily come; and if it come not easily betake thee to some other matter, wherein thou thinkest or hopest to find more devotion or gust. HOW A MAN SHALL THINK ON VIRTUES AND UPON THE SAINTS ALSO other thoughts there be that are more spiritual, as to think on virtues, and to see by light of understanding the virtue of humility, what it is, and what great reasons be why a man should be humble; and also what is patience, cleanness in soul, justice, charity, sobriety and other such like virtues; and how worthy it is that a man should labor for the getting of them, and of the means by which they may be gotten, and by such thoughts to have a great desire and longing to the having of those virtues; and also for to have a spiritual sight of the three principal, or Theological Virtues, Faith, Hope and Charity. By the sight and desire of these virtues a soul should see and feel much grace of our Lord, without which grace a man’s soul is half blind, and without spiritual sweetness or taste. Also, for to think on the saints, as the apostles, martyrs, confessors and holy virgins, beholding in his interior their holy living and the grace and virtues that our Lord gave them in their life, and by the remembrance and consideration hereof, to stir thy heart for to take example from them for leading a better and perfecter life. HOW A MAN SHALL THINK OF THE HOLINESS OF OUR LORD JESUS AND OF OUR BLESSED LADY ALSO the thinking and considering (above all other saints) of our Lady St Mary and her excellency in grace and virtues is a good matter for raising and exercise of devotion, by seeing with thy spiritual eye the abundance of grace that was in her holy soul when she was here living, which our Lord had given her, above what He gave to any of the other Saints; for she was replenished with all other virtues, without one spot of sin, showing and manifesting by her life perfect humility and fulness of charity, with the beauty and excellence of all other virtues, the which virtues altogether make her so holy, that there would no temptation, or motion of pride, envy, wrath or anger, sensual delight or of any other kind of sin or imperfection enter into her heart or defile her soul in any part of it. By the beholding of the beauty and excellency of this blessed soul, a man’s heart should be moved and put into a great spiritual delight and comfort.

And much more and above that is the beholding of the soul of our Lord Jesus, the which soul of His was fully and wholly united to the divinity, excelling without any comparison our blessed Lady and all other creatures.

For in the Passion of Jesus are two natures, that is, God and man, perfectly united together. By the virtue of this most blessed union, which cannot be expressed nor yet conceived by man’s wit or understanding, the soul of Jesus hath received the perfection and fulness of all wisdom and goodness; as the Apostle saith: The fulness of the divinity doth dwell is Christ corporally; that is, the divinity of God was fully united to the humanity (or man’s nature) in the soul of Jesus, and so, by the means of His soul dwelling in His body, the remembrance of the humanity of our Lord after this manner (that is, to regard the virtues and surpassing grace of the soul of Jesus) should be right comfortable to a man’s soul. OF SEEING AND BEHOLDING THE POWER (BY SOME CONSIDERATION OR THINKING), THE WISDOM, THE GOODNESS AND THE MERCY OF GOD IN HIS CREATURES ALSO the remembrance of the power, the wisdom and the goodness of our Lord in all His creatures; for as much as we living here on earth cannot see God fully and as He is in His essence, therefore we are to see and behold Him, love and fear Him upon the sight and consideration of His creatures and His works; and in them also are we to admire and wonder at His power and goodness. Also, for to think on the mercy of our Lord, that He hath showed to me and to thee, and to all sinful captives that sometimes were in bondage to the devil, through the greatness and multitude of our sins; how He patiently suffered us to live in our sin, and in our heinous contempts of Him, and work no revenge on us for the same, as He most justly might have done, and might most worthily have cast us down headlong into Hell, if His love had not hindered Him; but out of love He spared us, and sent His grace into our souls, taking us out of the state of heinous sins, and by His grace hath turned our will entirely unto Him, and made us thereby, for the having of Him, and for His love, to forsake all manner of sin. The remembrance of His mercy and goodness, in these and in other matters and points more and greater than I can now reckon up, may justly cause and bring into a soul a great truth and confidence in our Lord, and a full hope of salvation, and greatly inflameth the desire of love to aspire to the joys of Heaven. HOW THE CONSIDERATION AND THINKING ON THE MISERIES AND PERILS OF THIS LIFE IS APT TO BREED IN A SOUL THE DESIRE OF HEAVEN ALSO to think upon the miseries, mischiefs and perils, corporal and spiritual, that happen in this life; and after that to think of the joys of Heaven, as how great happiness is there, and what wonderful joy and delight; for there is neither sin, nor sorrow, nor passion nor pain, hunger nor thirst, aches nor sickness, doubt nor fear, shame nor blame, nor want of power, nor strength, nor lack of light, nor coldness in love; but there is most excellent beauty, clearness, strength, health, everlasting delights, perfect wisdom, love, peace, honor, security, rest, joy and bliss in abundance without ever having any end. The consideration of these points ought to cause thee the more fervently to covet and desire those everlasting joys and rest of that same most blessed life. Many men are covetous of worldly goods, honors and earthly riches, and think both in dreaming and waking how and by what means they might come thereto; and then they forget all care of their souls’ good, and all thoughts of the pains of Hell, or of the joys of Heaven. Surely these men are not wise; they are like to children that run after butterflies, and, because they look not to their feet, they sometimes easily fall down and break their legs. What is all the pomp, honors, riches and jollity of this world but a butterfly? Surely it is no more, yea, it is much less. Therefore, I pray thee, be covetous of the joys of Heaven, and thou shalt have honor and riches that shall last for ever. For at the latter day, when worldly covetous men bring no good in their hands (because all their honor and riches, which they only made account of, are turned into nothing but sorrow and pain) then the good men of the world, that have truly forsaken all vain honors and riches of this world, or else if they had them they made no account in their hearts of them, nor did set their love or delight in them, but have ever lived in the peace of God and in humility and in hope, and sometimes in sorrows or afflictions, and patiently expected the mercy of God; they (I say) shall then fully attain that which they here coveted, for they shall be crowned as kings, and shall ascend up with our Lord into the bliss of Heaven. Also there be many other good considerations or thoughts (more than I can speak of) that serve to stir and raise a man’s mind and affection to loathe the vanities of this world and to desire the joys of Heaven.

These matters I have not mentioned unto thee as if I had withal fully showed the manner how they are exercised in a man’s soul; but I have only touched them a little, to the end thou mightest, by so much the better, understand these things for such use as thou canst best make of them. HOW A MAN SHALL DO WHEN HE FEELETH NO TASTE NOR COMFORT IN HIS MENTAL EXERCISES NEVERTHELESS I would think it were good for thee that when thou disposest thee to think on God, as I have before said, or in any other manner, and peradventure thou feelest no gust nor devotion in thy exercise, but only a naked mind and a weak will; by which thou wouldst fain think on God, but canst not; then I think it is good for thee that thou strive not too much with thyself, for so thou mayest fall into greater darkness, unless thou knowest how to work more subtlety, and more above in spirit, and with all quietness in the senses. But thou not knowing how to do so for want of experience or skill in it, I hold it more secure for thee in such a case for to say thy Pater noster and thine Ave Maria, or else thy Matins, or to read in thy Psalter, for that is evermore a sure standard that will not fail. Whoso may cleave thereto he shall not err; and if thou canst by thy prayer get devotion, look then that this devotion be only in affection, that is to say in a great desire toward God, with a spiritual delight. Hold on then such thy saying of those vocal prayers, and not easily break off; for oftentimes it happeneth that praying with the mouth getteth and keepeth devotion, and if in such a case thou cease from saying, thy devotion withal vanisheth away.

Nevertheless, if Devotion in prayer bring into thine heart a devout thought of the humanity of our Lord, or of any of the other matters before mentioned by me, and this thought should be hindered by thy saying of the vocal prayers, then will it be best for thee to cease from thy saying, and to feed thy mind and affection with the thought of the said good matter till it leave thee and be vanished away. WHAT A MAN IS TO TAKE HEED OF IN HIS PRAYERS AND MEDITATIONS BUT of certain things it behoveth thee to beware in thy meditations; of some of them I shall tell thee. One is that when thou hast had a spiritual thought or imagination of the humanity of our Lord, or of other bodily things, and thy soul hath been comforted and fed therewith, and afterward it passeth away of itself; do not seek, as it were, by mastery or force to hold it still, for then it will turn thee into pain and bitterness. Also, if it pass not away, but dwell still in thy mind, without any travail or industry of thine, and thou, for the comfort thou findest in it, wilt not leave it, and thereupon it still continuing with thee, cometh to bereave or hinder thee of thy sleep at nights, or else in the day times hindereth thee from other good deeds, or else through the great fervor that it worketh in thy body, thy body or thine head by it falleth into a great feebleness, then must thou lessen or moderate, and sometimes forbear such exercise of thine, even when thou hast most devotion in it, or to it, and wouldst otherwise be most loth to forbear it, or part from it; and therefore thou must needs use discretion in the matter, for to avoid those mischiefs, or any of them, which now I have reckoned up to thee, or any other mischief or peril that may come to thee through indiscreet fervor or love to those thy exercises; and in particular, give it over when it is reasonable time to give it over, or when thy Christian brother may receive harm, or take just offense at thee by occasion of thy long stay at such thy devotions. If thou do otherwise in this matter than I have told thee, I think thou dost not well nor wisely in it.

A worldly man or woman that peradventure feels not devotion twice in a year, if he (through the grace of our Lord Jesus) feel great compunction for his sins, or think seriously or devoutly on the Passion of our Lord, or upon any other good matter, if he by occasion thereof, and his devotion therein, be put from his sleep and his rest, for one, or two, or three nights, until his head ache, it makes no great matter, nor will he be the worse for it; such devotion cometh but seldom upon such persons. But as for thee, or any other man or woman, that every day duly performest, or hath such devotions, and intendest to continue in pursuing of such daily exercises, it is expedient for thee to use and hold discretion in thy performance of those thy exercises, and not fully to yield and plunge thyself into devotion, so far as it will offer itself unto thee, but moderate thyself in it, and take it moderately, though it offer itself to thee in abundance.

Also I hold it good, that thou observe this discretion in thy exercise, which is, that thou tarry not too long at it, that thereby thou put thyself from taking thy meat or of thy sleep, when the time shall be for taking of them, or do give just cause of displeasure or damage to any other man, through occasion of overlong tarrying at such thy devotion. The wise man saith:

That all things have their time. f351 Another thing which behoveth thee to beware of is that when thy mind hath been employed for a time in the imagination of the humanity of our Savior, or any other good matter, and after this thou seekest with all the desire of thine heart, for to have a more spiritual knowing or feeling of the divinity; press not too much upon such desire, nor suffer the desire of thine heart to tarry too long therein, as if thou wert expecting and tarrying for some better or higher elevation of thy spirit, or for a feeling that had more worth or excelling in it than any thou hast hitherto had. Thou shalt not do so. It is enough for thee and for me for to have a desire and a longing to our Lord; and if He out of His grace and goodness will vouchsafe, over and above such desires of ours, freely, and of His own accord, to send us of His spiritual light, and open our spiritual eye, for to see or know more of Him than heretofore he did or could, by our own labor and industry, let us thank him for it; but if He do not (because we are not as yet humble enough, but were likely to grow proud by reason of such extraordinary favors, if He bestowed them on us, or are not disposed in other respects, and namely, by cleanness of conscience through well living, for to receive such grace and favor at His hands), then let us humbly acknowledge our own unworthiness, and hold ourselves satisfied with the desire we have of Him, and with other common good thoughts, that may easily be had and used by our imagination; as thinking of our sins, of Christ’s Passion, or other such like things, or else with some vocal prayers of the Psalter or other vocal prayers, and thank Him with all our hearts, that He bestoweth upon us any portion of His grace or favor, though it be the least that any man hath. And if thou do otherwise, thou mayest easily be deceived (for thy presumption) by the spirit of error; for it is a great folly for a man of his own head or wilfulness to press or strain himself too much, to get into the sight or exercise of spiritual things further than he seeth well that he hath invitation and enablement for it. For the wise man saith that the searcher of the Majesty (of God) shall be oppressed by the glory of Him; for not having humility, cleanness and worthiness in soul, for such a sight he shall be cast down, and made to know himself better than he did through this confusion.

And therefore the same wise man in another place saith thus: Do not seek for things that are higher, nor search into things that pass thy strength; f353 that is to say, high things that are above thy natural reason and apprehension seek not after, and great matters that are above thy ability or strength do not search into. By these words the wise man doth not wholly forbid us to seek after and desire the knowing and having of spiritual and heavenly things, but he forbiddeth us to seek for them in a preposterous manner, which is too soon, and sooner than we are fit for them or that God calleth us to them, as when we are as yet sensual, and not cleansed from the vain love of the world; being in that degree, we are not to take upon us as if we could or would by our labor or industry, or by our own wit, enable ourselves to discern, see or know spiritual things, or procure in us great fervor of the love of God; so that albeit we see that we set at nought all worldly things, and it seem to us that we would for God’s love forsake all the wealth, honor and joys of this world; yet for all this we are unfit and indisposed for to seek and behold spiritual things that are above us, until our souls through precedent exercises of the imagination, become to be more subtle, or as it were thin, or somewhat spiritual, and withal he become well mortified and settled in virtues by process of time and by increase in grace. For (as St Gregory saith) no man suddenly (or hastily) becometh supreme or perfect in grace, but beginneth with little, and proceedeth on by little and little, until that he come to be perfect, the which God grant that we all may one day be. Amen.